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Holy Temple
December 7, 2013
pg. 1
December 7, 2013
Table of Contents
December 7, 2013
Table of Figures
Figure 1 : The Emanation of Daat ............................................................. 9
Figure 2 : Two Versions of the Tree of Life ............................................. 15
Figure 3 : Tree of Yetzirah - Octahedron ................................................. 16
Figure 4 : The Twelve Diagonal Boundaries ........................................... 18
Figure 5 : Twelve Diagonal Boundaries .................................................. 26
Figure 6 : Three Horizontal Pathways ..................................................... 38
Figure 7 : One on three; three on seven; seven on twelve .................. 39
Figure 8 : The Tree of Yetzirah ................................................................. 43
Figure 9 : Three on Seven ...................................................................... 50
Figure 10 : The Double Letters & the Depths .......................................... 54
Figure 11 : Seven on Twelve ................................................................. 56
Figure 12 : The Tree of YHVH.................................................................. 66
Figure 13 : The Holy Temple Octahedron ............................................... 71
pg. 3
December 7, 2013
December 7, 2013
pg. 5
December 7, 2013
Preface
The Tree of Yetzirah is my label for the metaphysical structure outlined (and
implied) in the text of the Sefer Yetzirah.
1
pg. 6
December 7, 2013
One thing both Trees have in common is that in both cases their
twenty-two pathways reflect the archetypal essence of the twenty-two
letters of the Hebrew alphabet. And also, the sefirot of both Trees are
numbered one to ten (albeit in differing arrangements). However, a
key distinction between the two versions of the Tree diagram is that
the ten sefirot of the Tree of Yetzirah, like its twenty-two pathways, are
derived from the Hebrew alphabet. This was known by the author of
the Zohar<
He [the Creator] enfolded Himself in a covering of a
supernal radiance of thought and created therefrom a
world. He produced from the light of that supernal
radiance mighty cedars of the upper world, and placed His
chariot on twenty-two graven letters which were carved
into ten utterances [sefirot] and infixed there.
[Soncino Zohar. Vol I, Pg. 111. Bereshith, 29a.]
[Bracketed blue text has been added by me.]
pg. 7
December 7, 2013
The sefirot are called utterances because they represent the spoken
word of the Creator, and divine speech requires divine language. 2
For example: The second sefirah of the Tree of Yetzirah is called
Breath from Breath. Its an expression of the Hebrew mother letter
Alef (). Similarly, the third sefirah Water from Breath is an
expression of the Hebrew mother letter Maym (), and the fourth
sefirah Fire from Water is an expression of the Hebrew mother letter
Shin (). And the other sefirot are also expressions of Hebrew letters.
My previous bookFormation of the Tree of Lifepresents a detailed
exploration of the nature and structure of the Tree of Yetzirah. Its main
thesis is that the lower sefirot of the Tree are emanations of pathways
located in the Trees higher branches. And similarly, it explains the
manifestation of the higher sefirot as the projected influence of
pathways in the Tree of the World above Yetzirah.
To summarize: The three supernal sefirotknown as Keter, Hockmah,
and Binahare projections of the three mother letter pathways (Alef,
Maym, and Shin) of the higher Tree of Beriah. 3 The three mother
letter pathways of the Tree of Yetzirah are projections of the three
supernal sefirotKeter, Hockmah, and Binahof the Yetziratic Tree.
The seven lower sefirot are projections of the seven supernal pathways
(i.e. the seven double letter pathways) of the same Tree. The twelve
simple letter pathways of the Tree of Yetzirah, like the path of Shin, are
also emanations of the sefirah Binah.4
Ten utterances is a reference to the ten sayings of the Elohim in Genesis, Chap.I.
Beriah (i.e. the World of Creation) overshadows Yetzirah (i.e. the World of
Formation) from its own existential domain directly above the World of Yetzirah.
3
A vital link exists between Shin and the twelve boundaries of the octahedron. And
similarly, a special esoteric connection exists between Maym and the six vertices.
4
pg. 8
December 7, 2013
pg. 9
December 7, 2013
Since the 2007 writing of my book Formation of the Tree of Life a few
of my original thoughts concerning the nature and structure of the
Tree of Yetzirah have changed. The changes in my understanding are
not so fundamental however, as to render obsolete my previous book,
but they are quite significant.
The main gist of my new perception involves the realization that what
we now call the non-sefirah Daat is actually counted as one of the ten
sefirot of the original Tree of Yetzirah. Its given there the name depth
of Above. And I now realize that the extra non-sefirotic component
of the Tree of Yetzirahthe Holy Templeis what is now referred to
as the sefirah Tifaret.
pg. 10
December 7, 2013
pg. 11
December 7, 2013
Introduction
Its speculated, though not established for certain, that the Sefer
Yetzirah (Book of Formation) was written sometime around the 2nd
century CEthat is, soon after the razing of the second Temple in
Jerusalem in 70 CE.6 The synchronicity of these two events is
significant because I believe the Sefer Yetzirah was produced partly in
response to a spiritual crisis engendered by the Temples destruction.
Clearly the book was composed by Jewish metaphysicians intent on
transmitting a system of knowledge that would assist with the
spiritual healing of future generations. But the book was written in
coded form and the decryption key was lost.
The Holy Temple in Jerusalem was the venerated symbol of Gods
holy covenant with His people. It was literally perceived as the House
of Godthe sacred place wherein dwelled the divine Presence, the
Shekinah. And from that holy place the Shekinah was able to
spiritually support the Jewish community.
The destruction of the second Temple in 70 CE was therefore perceived
by the people as ostensibly removing the divine Presence from their
midst, and appeared to break an important spiritual link. It effectively
placed the Jewish people in spiritual exile, and psychologically
alienated them from their God.
But the Jewish occultists of the time (the spiritual elders of Judaism)
knew that the Holy Temple in Jerusalem was merely the mundane
Some kabbalists believe the book was written much earlier and claim its author was
the biblical patriarch Abraham.
6
pg. 12
December 7, 2013
pg. 13
December 7, 2013
Tree of Yetzirah
The Sefer Yetzirah details a structure that resembles the Tree of Life
diagram of the modern day Kabbalah. But because the Sefer Yetzirahs
metaphysical system predates all current traditions of Kabbalah by at
least a thousand years, its no surprise that its Tree blueprint is a little
different to the modern kabbalistic Tree of Life.
Its clear that current versions of the Tree diagram represent the
development (over hundreds of years) of original ideas contained in
the Sefer Yetzirah. But its also apparent that most contemporary Tree
designs have strayed considerably from the source in certain important
respects.
If youre familiar with the modern Tree of Life diagram then you may
need to let go of some basic assumptions and expectations regarding
the shape of the original Tree of Yetzirah. But youll definitely notice
the similarities that exist between the ancient Tree and its modern day
counterparts.
Both the modern Tree of Life and the Tree of Yetzirah have ten sefirot,
although their numbering systems differ.7 And both Tree diagrams
incorporate twenty-two pathways between the ten sefirot. Also, they
both include an additional eleventh sphere. But thats where their
structural similarities end.
The Sefer Yetzirah numbers the sefirot as opposing complementary pairs. The
sefirot of the modern Tree are numbered hierarchically from highest to lowest.
7
pg. 14
December 7, 2013
Like the modern Tree of Life, the Tree of Yetzirah can easily be drawn
in two dimensions. But unlike the conventional Tree, the essential form
of the Tree of Yetzirah is three dimensional. This is made abundantly
clear by instructions given in the text of the Sefer Yetzirah.8
December 7, 2013
The six lowest sefirot of the Yetziratic Tree are presented as the six
vertices (i.e. corners) of an octahedron. Twelve pathways (called
boundaries) extend between the six sefirot and form the twelve edges
of the octahedron.
pg. 16
December 7, 2013
Strangely, many commentators ignore (or are unaware of) the Sefer
Yetzirahs actual design blueprint for the Tree of Life. Instead, they
promote a numerologically based approach to the positioning of the
twenty-two pathways. But one only needs to read the Sefer Yetzirahs
description of the twelve edges (or diagonal boundaries9 as they are
called in the text) to know that the numerological approach is
untenable. Unfortunately, many people automatically assume that the
phrase diagonal boundaries refers to the twelve sloping pathways of
the
modern
Tree
diagram.
But
the
Sefer
Yetzirahs
design
In the image below, the twelve simple letter pathways are coloured
red. The Sefer Yetzirah positions them in relation to six directional
depths. The six depths are named: Above, Below, East, West,
North, and South.10
Note that many ancient and modern commentators assign the depth of East to
Tifaret, and the depth of West to Yesod (as per the Hermetic Tree diagram below).
10
pg. 17
December 7, 2013
Verse 6:5 of the Sefer Yetzirah gives us the basic structural elements of
the Tree of Yetzirah.
pg. 18
December 7, 2013
Three:
Each one stands alone.
One acts as advocate,
one acts as accuser,
and one decides between them.
Seven:
Three opposite three,
and one is the rule deciding between them.
Twelve stand in war:
Three love,
three hate,
three give life,
and three kill.
Three love: the heart and the ears.
Three hate: the liver, the gall, and the tongue.
Three give life: the two nostrils and the spleen.
Three kill: the two orifices and the mouth.
And God faithful King rules over them all
from His holy habitation
until eternity of eternities.
One on three.
Three on seven.
Seven on twelve.
And all are bound, one to another.
[Sefer Yetzirah, 6:5]
pg. 19
December 7, 2013
The Tree has a basic fourfold hierarchical structure. The main body of
the Tree is crowned by a single component thats higher than all the
others. Below it are grouped three components. Clustered below them
is a group of seven components. These seven sit upon a group of
twelve components. As verse 6:5 states<
One on three.
Three on seven.
Seven on twelve.
And all are bound, one to another.
Verse 6:5 is ingenious in the way that it reveals and at the same time
conceals the deepest mysteries of the Sefer Yetzirah. Without the lost
key though its quite difficult to decipher exactly what design elements
this verse is referring to. But with the restored key we can now decode
the information contained in this very cryptic verse.
Three:
Each one stands alone.
One acts as advocate,
one acts as accuser,
and one decides between them.
This extract from verse 6:5 refers to the three Mother letters, and the
three supernal sefirot of the Tree of Yetzirah: Breath from Breath,
Water from Breath, and Fire from Water.11 These three correspond
with the three highest sefirot of the modern Tree of Life: Keter,
Hockmah, and Binah.
The three sefirot are described in verse 1:10-12 of the Sefer Yetzirah. (See the
Appendix.)
11
pg. 20
December 7, 2013
Seven:
Three opposite three,
and one is the rule deciding between them.
The next section refers to the seven double letters and the six
directional depths (i.e. lower sefirot) of the Tree of Yetzirah: Above,
Below, East, West, North, and South. Naturally, Above is
opposite Below, East is opposite West, and North is opposite South. In
other words: three opposite three. These six correspond with the
modern sefirot of the Tree of Life known as: Daat, Yesod, Hesed,
Hod, Netzah, and Geburah.
The mysterious seventh component is described as the rule deciding
between them. It corresponds with the sefirah of the modern Tree of
Life commonly known as Tifaret. But the Sefer Yetzirah does not refer
to the additional sphere as Tifaret, and does not number it as a sefirah.
Instead it refers to Tifaret as the Holy Temple () .12
Seven Doubles: -
Up and Down.
East and West.
North and South.
And the Holy Temple precisely in the center
and it supports them all.
[Sefer Yetzirah, 4:4]
The Sefer Yetzirah refers to Tifaret as the Holy Temple to highlight its
divine function in relation to the six lower sefirot. The six lower sefirot
Aryeh Kaplan translated this phrase as Holy Palace, but the Hebrew word Haykal
(HYKL, palace) more often means temple, and usually refers to the Holy Temple in
Jerusalem. See: Strong: #01965.
12
pg. 21
December 7, 2013
A reading of verse 1:14 makes it clear that the Sefer Yetzirah does not
count the Holy Temple amongst the ten sefirot of the Tree.
These are the ten sefirot beli mah:13
The Breath of the Living God,
Breath from Breath,
Water from Breath,
Fire from Water,
Up, Down, East, West, North, South.
[Sefer Yetzirah, 1:14]
As you can see, the Holy Temple is not included in the above list of ten
sefirot. But even so, its still considered to be an essential and very
important component of the Tree of Yetzirah.
pg. 22
December 7, 2013
This is Aryeh Kaplans translation, but other alternatives include covenant of the
Unique One and covenant of unity. See: Sefer Yesira. A. Peter Hayman. Mohr
Siebeck, 2004. Pg. 67.
14
That is, Daat is positioned at the centre of the middle column of the Tree of
Yetzirahhalfway between Ain Sof and Yesod.
15
pg. 23
December 7, 2013
and one is the rule deciding between them16. This phrase refers to the
pivotal function of Tifaret in relation to the six directional sefirot. And
note that its also said of Tifaret: And the Holy Palace precisely in the
center17that is, in the centre of the group of six lower sefirot (three
opposite three).
16
17
December 7, 2013
Twelve Boundaries
Twelve Simples:
.
Their foundation is the twelve diagonal boundaries:
The east upper boundary;
The east northern boundary;
The east lower boundary;
The south upper boundary;
The south eastern boundary;
The south lower boundary;
The west upper boundary;
The west southern boundary;
The west lower boundary;
The north upper boundary;
The north western boundary;
The north lower boundary.
They extend continually until eternity of eternities,
And it is they that are the boundaries of the World.
[Sefer Yetzirah, 5:2]
pg. 25
December 7, 2013
December 7, 2013
pg. 27
December 7, 2013
Ten Sefirot
Seven Doubles: - .
Seven and not six.
Seven and not eight.
Examine with them
and probe with them.
Make [each] thing stand on its essence,
and make the Creator sit on His base.
[Sefer Yetzirah, 4:5]
Six of the seven double letters are associated with the six vertices of the
octahedron. But the Sefer Yetzirah reminds us in verse 4:5 that there
are seven, not six, double letters, so we must associate one of them
with the central point of the octahedron. And it also advises us not to
be tempted to add an eighth double letter, meaning, do not add
another double letter sefirah (i.e. Malkut) to the bottom of the Tree
diagram. It makes a similar statement regarding the ten sefirot in
general.
Ten sefirot beli mah.
Ten and not nine.
Ten and not eleven.
Understand with wisdom;
Be wise with understanding.
Examine with them
and probe from them.
pg. 28
December 7, 2013
Ten and not nine in verse 1:4 refers to the temptation to exclude the
first sefirahAin Sof19, called the Holy Breathfrom the sefirot,
thereby deriving nine sefirot instead of ten. Ten and not eleven
warns against adding Malkut to the bottom of the Tree because that
would make eleven sefirot.
The ten sefirot of the Sefer Yetzirah are also called depths.
18
19
December 7, 2013
Verse 1:5 lists the ten depths in two groups, and as opposing pairs.
Obviously Malkut is not included, but many people still make the
mistake of adding Malkut as a sefirah. And then they compound the
error by assigning a depth to it (usually depth of End or depth of
Evil). This not only disrupts the original depth hierarchy, but
completely disrupts the Sefer Yetzirahs system of ten sefirot.
20
December 7, 2013
The ten sefirot are clearly delineated in the text of the Sefer Yetzirah.
There are four sefirot located at the top of the Tree diagram, and below
them are six directional sefirot that produce the octahedron. There is
also an extra component of the Tree, thats not called a sefirah, but is
referred to as the Holy Temple.
Malkut is not one of the four highest depths, and nor is it one of the six
lower directional depths. Therefore it cannot be the depth of Evil, or
any of the ten depths. The depths, as aforesaid, are presented in two
groupsa higher group of four and a lower group of sixand as a
series of opposing principles.
Ten sefirot beli mah:
Their measure is ten
which have no end.
A depth of Beginning, [Ain Sof Holy Breath]
A depth of End, [Keter Breath from Breath]
A depth of Good, [Hockmah Water from Breath]
A depth of Evil, [Binah Fire from Water]
A depth of Above, [Daat]
A depth of Below, [Yesod]
A depth of East, [Hesed]
A depth of West, [Hod]
A depth of North, [Netzah]
A depth of South. [Geburah]
In fact, the first three lines of this verse cryptically instruct us to
exclude Malkut, and include Ain Sof. Beli mah ( ) translates to
without Mah, where the Hebrew word Mah ( )in ancient
Kabbalistic tradition, is associated with the sefirah Malkut.
pg. 31
December 7, 2013
The Hebrew word 'Mi' ()21 signifies Binah (and the first Heh of
YHVH). 'Mah' ()22 represents Malkut (and the second Heh of YHVH).
'Jacob' (the Vav of YHVH) is the 'bolt'23 that extends between the first
Heh and the second Heh of YHVH.
The third line of Sefer Yetzirah verse 1:5 actually reads which have
Ain Sof, because no end is the English translation of the original
Hebrew Ain Sof () . Therefore, a more appropriate translation of
the first three lines of verse 1:5 is<
Ten sefirot without Mah [Malkut]:
Their measure is ten
which includes Ain Sof.
Ain Sof is called depth of Beginning because it has no end.
21
Meaning: Who?
22
Meaning: What?
23
Note that the Hebrew word Vav ( )means nail (or bolt).
pg. 32
December 7, 2013
The Holy Temple is a sacred place that contains, preserves, and reflects
the Light of the Creator. It is there that He has chosen to especially
abideconcealed in the midst of the octahedron, close to His creation,
in His Holy Temple, or Tifaret. But the Holy Temple remains devoid of
the divine Presencethat is, until we build the Holy Temple
octahedron, and activate the singular covenant in Daat. Verse 1:5
continues<
The singular Master,
God Faithful King,
dominates over them all
from His holy dwelling
until eternity of eternities.
The holy dwelling (of verse 1:5) is the Holy Temple octahedron. Its
the place of the singular Master, the singular covenant (of verse 1:3),
and the One ShM (of verses 2:5 and 2:6). The foundation of the Holy
Temple is the sefirah Mawkone (Daat), called depth of Above. Its
associated with the first Hebrew double letter, Bayt (). Bayt means
house, as in the House of God, or Holy Temple.
December 7, 2013
Seven Doubles
pg. 34
December 7, 2013
Planet
Period (yrs)
Letter
Saturn
29.46
Bayt ()
Jupiter
11.86
Gimel ()
Mars
1.881
Dalet ()
Sun
Kaf ()
Venus
0.615
Peh ()
Mercury
0.241
Raysh ()
Moon
0.0748
Tav ()
pg. 35
December 7, 2013
The seven lowest sefirot of the Tree of Yetzirah also follow this
planetary sequence except that Saturn is assigned to Daat.24
The most widely accepted planetary assignments in modern Hermetic
Kabbalah (or Qabalah) are those that were introduced by the original
Order of the Golden Dawn. Those atypical correspondences may be
appropriate for the Golden Dawn system of magic, but have no
relevance in the original magical system of the Sefer Yetzirah.
In the Tree of Yetzirah, Binah is assigned the third Hebrew mother letter Shin, and
the planet Pluto (or divine Fire).
24
pg. 36
December 7, 2013
Three Mothers
We know from verse 5:2 that the Sefer Yetzirah organises the lowest
group of twelve simple Hebrew letters as boundaries (or edges)
extending between the six vertices of an octahedron. The edges of the
octahedron include two of the three horizontal pathways of the Tree of
pg. 37
December 7, 2013
The phrase seven on twelve refers to the six vertices that anchor the
twelve edges of the octahedron (plus its centre pointthe Holy
Temple). And the phrase also refers to the seven Hebrew double letter
pathways that are clustered together above the twelve edges of the
octahedron.
pg. 38
December 7, 2013
Three on seven refers to the three Hebrew mother letter sefirot that
sit upon the seven double letter pathways at the top of the Tree
diagram.
The phrase one on three refers to the single sefirah called the Holy
Breath (i.e. Ain Sof) that crowns the Tree of Yetzirah. Its nested upon
the three mother letter sefirot.
December 7, 2013
As you continue to study the Sefer Yetzirah youll realize that its
arrangement of sefirot and pathways is based on deep metaphysical
principles, not on a mundane numerological coincidence.
The simple solution to this ambiguity is that Alef, Maym, and Shin do
not represent the mundane elements: air, water, and fire. Instead, the
three mothers signify divine Elements (or Principles) that are the
spiritual source of elemental air, water, and fire. The three mothers
produce the mundane elements air, water, and fire when their
influence enters the World ().
pg. 40
December 7, 2013
World (, Olahm) is the Sefer Yetzirahs technical name for the octahedron of
the human microcosm. Its the octahedron were primarily studying in this book.
There are two other octahedrons called Year (, Shanah) and Soul (, Nefesh).
25
pg. 41
December 7, 2013
The three esoteric mother letter principles are defined and named in
verses 1:10-12. These three verses describe the divine Air element as
Breath from Breath ( ;) the divine Water element as Water
from Breath ( ;) and the divine Fire element as Fire from Water
() . They are technical terms intentionally used to differentiate
Alef, Maym, and Shin from their mundane counterparts: air, water,
and fire.
The three fathers and the three mundane elements air, water, and fire,
are represented by the three Hebrew simple letters: Vav (), Heh (),
and Yud ()not Alef (), Maym (), and Shin ().
The three letters YHV compose the six formulae that seal the six
vertices of the octahedron. In other words, these three Hebrew letters
symbolise elemental forces operating within the lower portion of the
Tree of Yetzirah.
Vav, Heh, and Yud are specifically identified by the Sefer Yetzirah as
being simple Hebrew letters26 in order to draw attention to the fact that
they have an affinity with the twelve simple letter boundaries that are
the edges of the octahedron.
So when the Sefer Yetzirah states in verse 6:2 Fire is above, water is
below, and air of Breath is the rule that decides between them its
describing the three Hebrew simple letters Heh, Yud, and Vav. And
more specifically, its referring to the arrangement of the simple letter
pathways into their three groups: Cardinal (above), Mutable (below),
and Fixed (in between). This will be discussed further, when we
examine the nature of the twelve descendants. (See below.)
26
He chose three letters from among the Simples. See verse 1:13.
pg. 42
December 7, 2013
The Alef, Maym, and Shin sefirot and pathways are arranged
according to the hierarchical order in which they are presented in the
Sefer Yetzirah: Alef first, then Maym, followed by Shin. This is also
their sequence in the natural order of the Hebrew alphabet.
pg. 43
December 7, 2013
The unconscious state of the sefirah Daat (i.e. the singular covenant)
in the human psyche (i.e. in the octahedron) means that the Holy
Temple (i.e. Tifaret) remains darkened due to the absence of the
divine Light (i.e. the Shekinah) of the Creator. The Sefer Yetzirah
symbolically links this unfortunate condition with the destruction of
the Holy Temple in Jerusalem in 70 CE.
Daat as the singular covenant (or covenant of unity) represents an
agreement we have with the Creator to assist in the fulfilment of His
divine Plan on Earth. But while the pathway between Tifaret (the
Holy Temple) and Daat (the singular covenant) remains closed to
us we remain unconscious of the role we are destined to play in the
Creation.
December 7, 2013
The first sefirah is described as Breath of the Living God and the
Holy Breath.27 Its associated with the Hebrew mother letter Alef ()
and represents the original unfathomable Source from which the
Creation springs. The Sefer Yetzirah uses language and symbolism (in
verse 1:9) to differentiate this sefirah from the next group of three. In
other words, the Holy Breath remains symbolically separated from the
Tree in a manner similar to the way that Ain Sof is differentiated from
the three supernal sefirot of the modern day Tree diagram.
27
December 7, 2013
The modern Tree of Life recognises the existence of Ain Sof, but
doesnt include it in its numbering system28, preferring instead to begin
the counting from Keter. It then adds Malkut as the tenth sefirah in
order to incorporate the kabbalistic world of Assiah.
The Tree of Yetzirah omits the sefirah Malkut from its numeration, but
does include Ain Sof in the counting. This represents a minor
difference in emphasis between the two systems. Both Trees have ten
sefirot, and include the same basic components except that one
numbers Ain Sof at the top of the Tree, and the other numbers Malkut
at the bottom of the Tree.
28
December 7, 2013
The exhaled Breath contains both divine Water (moisture) and divine
Fire (heat). These two principles differentiate from each other and
form the third and fourth sefirotcalled Hockmah and Binah in the
modern Tree diagram.
Keter symbolizes the end of the divine creative-evolutionary process (i.e. the divine
cycle of exhalation and inhalation). Keter is the final destination of Human
Consciousness as it rises to the top of the Tree of Life (i.e. during the divine
inhalation, prior to the absorption of All into Ain Sof).
29
pg. 47
December 7, 2013
solved when one of the seven double letters (Kaf, , the Sun) is
assigned to the Holy Temple. The sefirah Tifaret symbolizes the Holy
Temple, and Mawkone (Daat) is its foundation.
December 7, 2013
pg. 49
December 7, 2013
The six extremities are the six vertices of the Holy Temple
octahedron. This topic is expanded below.
Heres how the three on seven requirement of verse 6:5 is fulfilled.
The three sefirotKeter (), Hockmah (), and Binah ()rest upon
seven double letter pathways (coloured blue). The six lower sefirot and
Tifaret (the Holy Temple) are emanations of the seven double letter
pathways, projected down into the lower part of the Tree. There they
pg. 50
December 7, 2013
Thus, the three mother letter sefirot not only rest upon the seven
double letter pathways, but they also hover over the seven emanations
of those pathwaysi.e. the seven double letter sefirot.
The seven double letter pathways symbolize the seven archangels who
surround and support the Throne of the Creator. They are the supreme
angels whose intelligences guide the seven astrological planets (i.e.
the seven lower sefirot). This is another way of understanding the
intimate relationship that exists between the seven double letter
pathways (archangels) and their emanationsthe seven lower sefirot
(planets).
pg. 51
December 7, 2013
Seven Doubles: - .
-
Up and Down.
East and West.
North and South.30
And the Holy Temple precisely in the center.
And it supports (, NShA)31 them all.
[Sefer Yetzirah, 4:4]
[Blue text has been added by me.]
5. Above (Daat)
6. Below (Yesod)
7. East (Hesed)
8. West (Hod)
9. South (Geburah)
10. North (Netzah)
These six directional depths are grouped together and listed as
opposing pairs because they represent the six opposing vertices of an
octahedron.
This arrangement is referred to in verse 6:5 where its written<
Note that the original numbered order of the six directional depths (i.e. in verse
1:13) has South (#9) listed before North (#10).
30
The Hebrew word NShA means to lift and carry, or raise up. This refers to the
Suns role as bearer and carrier of the orbiting planets.
31
pg. 52
December 7, 2013
Seven:
Three opposite three.
And one is the rule deciding between them.
[From: Sefer Yetzirah, 6:5]
The allocation of the seven double letters to the six directional depths
(and the Holy Temple) is presented quite clearly in the text.
The depths of Above and Below are represented by the first ( )and
seventh ( )double letters, respectively. The depths of East and West
are represented by the second ( )and sixth ( )double letters. The
depths of South and North are represented by the third ( )and fifth ()
double letters. The Holy Temple is represented by the fourth ( )double
32
That is, the Shekinah has descended to inhabit the Holy Temple.
pg. 53
December 7, 2013
December 7, 2013
Twelve Elementals33.
Their foundation is the twelve diagonal boundaries:
The east upper boundary.
The east northern boundary.
The east lower boundary.
The south upper boundary.
The south eastern boundary.
The south lower boundary.
The west upper boundary.
The west southern boundary.
The west lower boundary.
The north upper boundary.
The north western boundary.
The north lower boundary.
They extend continually until eternity of eternities.
And it is they that are the boundaries of the World.
[Sefer Yetzirah, 5:2]
Aryeh Kaplan translates the Hebrew word PShVT ( )as elemental, but the
usual translation is simple. Interestingly, verse 5:2 arranges the twelve boundaries
of the octahedron according to an element-based fire-air-water (i.e. HVY) pattern.
This is explained below.
33
pg. 55
December 7, 2013
Seven Doubles: -
Up and Down.
East and West.
North and South.
And the Holy Temple precisely in the center.
And it supports them all.
[Sefer Yetzirah, 4:4]
pg. 56
The
central
December 7, 2013
unifying
principle
of
consciousness
that's
represented by the Holy Temple (i.e. Tifaret) illuminates all the other
six sefirot of the Octahedronthat is, it supports them all (SY, 4:4).
And similarly, as stated elsewhere, the two vertical pathways that
adjoin Tifaret (i.e. the Shin and Maym pathways) infuse with the
magical force of ShM all the twelve pathways that form the twelve
edges of the Octahedron.
pg. 57
December 7, 2013
The three mother letter pathways (i.e. the Alef, Maym, and Shin
pathways) compose the central vertical trunk of the Tree of Yetzirah.
They do so in their natural alphabetical order: Alef, Maym, and Shin.
As Ive already explained, its impossible for the three mother letters to
occupy the three horizontal pathways of the Tree diagram. Thats
because two of the horizontal pathways are assigned to two
boundaries (i.e. edges) of the octahedron. Those two pathways are
therefore occupied by two simple letters. There is no escaping the
reality of verse 5:2.
The three mother letters are central to the metaphysics of the Sefer
Yetzirah, and its vitally important to grasp their meaning in relation to
each other and to the books entire metaphysical scheme. And, of
course, this is the most difficult challenge of the Sefer Yetzirah.
pg. 58
December 7, 2013
When the path of Shin dominates the octahedron, the human psyche is
ruled by the fires of Judgement of the feminine principle (Binah, ).
But as we evolve in consciousness, the fires of Judgement are
gradually mitigated by the waters of Mercy that flow down from the
path of Maym (). The Maym pathway extends between Tifaret (i.e. the
Holy Temple) and Daat (i.e. the singular covenant). The Maym
pathway is an emanation of the sefirotic Maym of Hockmah.
The Shin and Maym pathways slowly merge together through the
valve of Tifaret34 until a point is reached when the two pathways
become one. Human consciousness then rises to Daat and the
singular covenant (i.e. Daat) is awakened. This process transforms
the unevolved octahedron into the Holy Temple octahedron, and its
vertical axis becomes one single pathway called the Shem (ShM)
pathway, or Shem Pillar.
The Hebrew word ShM ( )means name and generally refers to the
Name of God (i.e. YHVH). But ShM is itself a powerful formula that
essentially defines the creative process (as depicted in the Sefer
Yetzirah). The critical importance of ShM is alluded to in the first verse
of the Sefer Yetzirah where its written<
And He created His World
with three books ().
With text (;)
with number (;)
and with communication ().
[From: Sefer Yetzirah, 1:1]
Tifaret represents the Suncalled ShMSh ( )in Hebrew. The ShMSh formula
shows the path of Maym situated between the path of Shin below and the higher
sefirotic Shin of Binah above. The formula gives confirmation that Tifaret (the Holy
Temple) represents the doorway through which the ShM transformation occurs.
34
pg. 59
December 7, 2013
In this verse, the three books of Creation are identified with the
Hebrew letters SPR (), the numerical value of which is 340. This is
also the value of the sacred formula ShM (). So, in other words,
verse 1:1 is telling us that the ShM formula is central to the creation of
the World. And this notion is reiterated in verse 2:5<
It comes out that all that is formed
and all that is spoken
emanates from One ShM.
[From: Sefer Yetzirah, 2:5]
Note also that the phrase One ShM in verses 2:5 and 2:6 also includes a reference
to the mother letter Alefi.e. because Alef = 1 (one). It therefore identifies Alef as an
important influence effecting the ShM equation. Alefs function is explained below.
35
pg. 60
December 7, 2013
36
So called because during this initiation the identity (i.e. the name) of the human
monad (Yechidah) is revealed. This is the true name of the ShM Initiate.
37
Prior to Israel (i.e. a ShM initiate) gaining control of the ShM Pillar, the gradual
merging of the paths of Shin and Maym is supervised by Jacobs (i.e. an average
human-beings) Holy Guardian Angel (or Solar Angel). This is standard procedure
during human evolution in the lead up to the ShM initiation.
38
pg. 61
December 7, 2013
the paths of Shin and Maym within his own microcosmic self, Jacob as
Israel is able to consciously assist the Creator in the macrocosmic
merging of Binah (Shin, divine Fire) with Hockmah (Maym, divine
Water). In doing so, Israel takes his first step on a new path of cosmic
evolution.
Kaf ( )is the Hebrew double letter associated with Tifaret and the Sun (,
ShMSh). Its the sacred Cup that holds the divine Water of the path of Maym (). The
Cup itself is made from Fire (, Shin). This is the esoteric reason why the Hebrew
word ShMSh (the Sun) shows Maym (divine Water) in the midst of Shin (divine
Fire). Similarly, the Shin of Binah (divine Fire) is a vessel of Fire that surrounds and
covers the Maym of Hockmah (divine Water).
39
pg. 62
December 7, 2013
And Jacob was left alone; and there wrestled a man [angel]
with him until the breaking of the day. And when he saw
that he prevailed not against him, he touched the hollow
[KP] of his thigh; and the hollow [KP] of Jacob's thigh was
out of joint, as he wrestled with him. And he said, Let me
go, for the day breaketh. And he said, I will not let thee go,
except thou bless me. And he said unto him, What is thy
name [ShM]? And he said, Jacob. And he said, Thy name
[ShM] shall be called no more Jacob, but Israel: for as a
prince hast thou power with God and with men, and hast
prevailed. And Jacob asked him, and said, Tell me, I pray
thee, thy name [ShM]. And he said, Wherefore is it that
thou dost ask after my name [ShM]? And he blessed him
there. And Jacob called the name [ShM] of the place Peniel:
for I have seen God face to face, and my life is preserved.
And as he passed over Penuel the sun rose upon him, and
he halted upon his thigh. Therefore the children of Israel
eat not of the sinew which shrank, which is upon the
hollow [KP] of the thigh, unto this day: because he
touched the hollow [KP] of Jacob's thigh in the sinew that
shrank.
[Genesis, 32:24-32.]
[Square-bracketed notes are my own.]
pg. 63
December 7, 2013
pg. 64
December 7, 2013
version of the ritual is exceptional because it fortifies not only the four
compass-point directions, but also the depths of Above and Below.
The Sefer Yetzirah employs six royal seals (or rings, )to
establish and fortify the six directions that uphold and sustain the
World. Each seal formula (see above) is the mirror image of the
formula assigned to the opposite end of its axis. This ensures that the
six formulae conform to the three opposite three requirement of
verse 6:5.
These YHV formulas are based on the natural YHVH structure of the
Tree of Life. (See below.) As far as I know, they do not occur in any
extant version of the Sefer Yetzirah. Unfortunately, the original
arrangement of the YHV formulas is unknown due to deliberate
concealment and/or scribal error. Most importantly however, in
practice, these assignments work very effectively.
There are four levels of the Tree of Life associated with the letters of
the Tetragrammaton (YHVH). The first three levels constitute the Tree
of Yetzirah, while the last level adds the sefirah Malkut (i.e. Assiah).
The highest level of the Tree of Yetzirah is symbolized by Yud (). At
this level there is no Heh or Vav. The letter Yud ( )is assigned singly to
the first two sefirot. The first sefirah is called the Holy Breath and is
associated with Ain Sof. It symbolizes the inhaled breath of the Creator
and contains in latency the ten-fold Tree of Yetzirah. The Yud of the
second sefirah is Breath from Breath. The second Yud represents the
exhaled (i.e. externalized) breath of the Creator. Thus, they are both
expressions of the same archetypethat is, Yud.
pg. 65
December 7, 2013
pg. 66
December 7, 2013
Appropriately, this is the very first line of the Sefer Yetzirah. Note that the YH
formula is assigned to the sefirah Hockmah (Wisdom), called depth of Good.
40
pg. 67
December 7, 2013
letter Vav ( )appears for the first time at this level and its here that the
letters of the Holy Name are combined in threes.
At this level the letter Vav is added to the Yud and Heh (of the higher
sefirot) thereby producing the six seals of Yetzirah. These six formulae
establish the extremities of our space/time continuum and field of
consciousness. The three lettersYud, Heh, and Vavare called
'fathers' in the Sefer Yetzirah. They symbolize the three Hebrew
Patriarchs: Abraham, Isaac, and Jacob.
The two seals that occupy the middle pillar symbolize the back and
forth energy flow between Father/Hockmah (Y) and Mother/Binah (H).
In these two formulas the letter Vav (V) holds the central position. It
represents the Son principle (or microcosm). So basically, the
Daat/Tifaret formula YVH signifies Father-Son-Mother, and the Yesod
formula HVY represents Mother-Son-Father.
The Yesod (i.e. depth of Below) formula HVY contains the three
letters Heh, Vav, and Yud in their natural order in the Hebrew
alphabetthat is, from Alef to Tav. Therefore, it symbolizes a
movement away from the Source, towards materiality.
Similarly, the Daat/Tifaret (i.e. depth of Above) formula YVH
contains the three letters Yud, Vav, and Heh in their reverse natural
order in the Hebrew alphabetthat is, from Tav to Alef. Therefore, it
symbolizes the returning flow of energy back to the spiritual Source.
The two seals occupying the right-hand pillar (i.e. of Mercy) both
contain the YH sub-formula of Hockmah (Father). Basically, both
formulae reflect (from different angles) the relationship between the
Father (YH) and the Son (V).
pg. 68
December 7, 2013
The two seals that occupy the left-hand pillar (i.e. of Judgment) both
contain the HY sub-formula of Binah (Mother). Basically, both
formulae reflect (from different angles) the relationship between the
Mother (HY) and the Son (V).
The final Heh is added to YHVH when the sefirah Malkut
(symbolizing dense physical manifestation) is appended to the Tree of
Life. Malkut occurs at the lowest (i.e. fourth) Tetragrammaton level on
the Tree diagram. This is where the Holy Name is completedi.e.
where it assumes its four-fold (i.e. Tetragrammaton) form.
As long as the sphere of Da'at remains dormant within human
consciousness, the sefirah Malkut (as the final Heh of YHVH) remains
spiritually desolatei.e. devoid of the Divine Presence (or Shekinah).
But when Da'at is awakened in consciousnessthat is, when the Holy
Temple octahedron is established and sanctifiedthen the Heh of
Binah (i.e. the higher Shekinah) is once again able to descend to inhabit
the microcosm, even unto the Heh of Malkut.
There are twelve special forms of the Holy Name YHVH that are called
'descendants' in the Sefer Yetzirah. These twelve formulae combine
together to form the sefirah Malkut. Each of the twelve descendants is
associated with one of the twelve boundaries that form the octahedron.
The twelve descendants symbolize the twelve sons of Jacob, and the
twelve tribes of Israel. (See below for more information.)
pg. 69
December 7, 2013
In verse 1:13 the six vertices of the octahedron are called extremities
(, QTz) but in other verses theyre referred to as depths (,
OVMQ). Personally, I prefer to use the English word depth during
my Holy Temple rituals.
pg. 70
December 7, 2013
Commentary
Stand and face the East. Breathe deeply and rhythmically. Assume a
relaxed state, but keep your mind focused. Use your power of
visualization to see the spheres above and below you, and at the four
compass points.
pg. 71
December 7, 2013
December 7, 2013
December 7, 2013
space within the Holy Temple (octahedron). See also, lines of white
light that represent the twelve edges of the octahedron. Maintain this
visualization for as long as desired.
After two weeks of performing this daily ritual you shouldnt need to
repeat each line of the ritual three times. Your visualizations should be
strong enough so that one pronouncement per depth will suffice.
pg. 74
December 7, 2013
December 7, 2013
intoning the names of God mentioned in verse 1:1 of the Sefer Yetzirah
(quoted above). The names are presented as opposing pairs that
coincide exactly with the sequence of opposing depths as listed in
verse 1:5.
pg. 76
December 7, 2013
The eleventh divine name Whose ShM is Holy (or The Holy ShM) is
associated with the ShM Pillar. But the given order of all the other
names in verse 1:1 precisely parallels their depth counterparts as
presented in verse 1:5.
Verse 1:1
Verse 1:5
Sphere
Yah
Depth of Beginning
Ain Sof
Depth of End
Keter
Depth of Good
Hockmah
Depth of Evil
Binah
Depth of Above
Daat
Almighty God
Depth of Below
Yesod
Depth of East
Hesed
Depth of West
Hod
Dwelling in Eternity
Depth of North
Netzah
ShM Pillar
Tifaret
Depth of South
Geburah
pg. 77
December 7, 2013
in
consciousness.
The divine names are intoned within their associated depths in
precisely the same sequence as they are sealed.
Divine Name
Hebrew
Depth
Beginning
Hebrew
Sefirah
Ain Sof
Keter
Hockmah
Binah
Daat
Yesod
Hesed
Hod
Netzah
Tifaret
Geburah
pg. 78
December 7, 2013
pg. 79
December 7, 2013
Commentary
Perform this ritual immediately after Sealing the Depths (every day
for the period of a week).
Begin by facing east.
Raise your arms towards the Heavens as you pronounce I invite the
Divine Presence to infuse this Holy Temple. And raise your arms also
at the end of the ritual when you say I consecrate this Holy Temple in
service to the Divine Creator.
Face towards each depth and intone its divine Name. Project the
Names into their associated spheres. Theres no need to mention the
names of the depths. Simply face in the appropriate direction and
visualize each coloured sphere as you intone its associated divine
Name. Make sure you also visualize the appropriate Hebrew double
letter within each sphere. For example: As you intone Rahkoom veKhanoon visualize the Hebrew letter Gimel ( )within the blue Hesed
depth of Mizrawk/East.
Repeat each divine Name a number of times during a cycle of three
breaths. You can intone some of the divine Names several times in one
breath to good effect. Use your own discretion and let your own
experience be your ultimate guide.
Return to face the East when youre ready to intone the divine names
of the highest depths. There is no need to face towards the four highest
depths.
pg. 80
December 7, 2013
Divine Name
Hebrew
Depth
Letter
Melek Olahm
Above
El Shad-dah-ee
Below
Qawdoshe Sheem
ShM Pillar
Rahkoom ve-Khanoon
East
Mawrome ve-Qawdoshe
South
Rawm ve-Nawsaw
West
Shohken Ahd
North
Eloheem Khaw-yeem
Evil
Elohee Yis-raw-ale
Good
Yud-Heh-Vav-Heh Tze-bay-oth
End
Yud-Heh
Beginning
Visualise the depth of Roah (Evil) as a red cloud high above the
octahedron, and behind your left shoulder. See within it the Hebrew
letter Shin, flaming red. See fiery energy rush from it to the depth of
Room (Daat) above you and fill the Holy Temple octahedron.
Visualise the depth of Toob (Good) as a blue cloud high above the
octahedron, and behind your right shoulder. See within it the Hebrew
letter Maym, vibrant blue. See watery ultraviolet energy flow from it to
the depth of Room (Daat) above you and fill the Holy Temple
octahedron.
Visualise the depth of Akh-ar-reeth (End) as a yellow cloud high
above the octahedron and in front of you. See within it the Hebrew
letter Alef, golden yellow. See brilliant golden lightning flash from it to
the depth of Room (Daat) above you and fill the Holy Temple
octahedron.
pg. 81
December 7, 2013
pg. 82
December 7, 2013
The great mystical secret is that the three Hebrew simple letters
Yud, Heh, and Vavare emanations of the three Hebrew mother
letters. And these three simple letters symbolize the three mundane
elements, and the three fathers.
When the Sefer Yetzirah refers to air, water, and fire, its not referring
directly to the three mother letters: Alef, Maym, and Shin. Rather, its
referring to their three elemental emanations (i.e. Vav, Yud, and Heh).
Traditionally, Yud is thought to come from Maym, Heh from Shin, and
Vav from Alef.41 If this is true (which I believe it is) then the Sefer
Yetzirah directly contradicts the modern Hermetic correspondences
that see Yud as fire, and Heh as water. More on this later.
41
See: Sefer Yetzirah, by Aryeh Kaplan. Weiser, 1991. Pg. 140 and 153.
pg. 83
December 7, 2013
The three simple elemental letters emanate from the three mothers as
per the following diagram.
Yud ( )descends to the sefirah Hesed from Maym (i.e. Hockmah). Heh
( )descends to the sefirah Geburah from Shin (i.e. Binah). Vav ()
descends to the sefirah Daat from Alef (i.e. Keter). The fact that the
sefirah Hesed (i.e. Mercy) is commonly characterized by water, and
Geburah
(i.e.
Strength)
by
fire,
supports
these
elemental
correspondences.
pg. 84
December 7, 2013
Notice in verse 3:2 we are told that the three mother letters are
covered and sealed with six rings, and then air, water, and fire are
mentioned.
Three Mothers: Alef, Maym, Shin.
A great, mystical secret.
Covered and sealed with six rings.
And from them emanated air, water and fire.
[From: Sefer Yetzirah, 3:2]
The six YHV rings42 (i.e. seals) each contain air (Vav), water (Yud),
and fire (Heh) in different combinations.
He chose three letters [Y, H, V]
from among the Simple letters,
(in the mystery of the three Mothers: Alef, Maym, Shin).
And He set them in His great ShM.
[From: Sefer Yetzirah, 1:13]
[Bracketed notes are my own.]
Its therefore important to discard the erroneous idea that the Sefer
Yetzirah is referring directly to Alef, Maym, and Shin when it speaks
of elemental air, water, and fire. And to dispel the associated myth that
the mundane elements are assigned to the Alef, Maym, and Shin
pathways of the Tree of Life.
The Hebrew word is TBOTh (). It refers to the signet ring that a King uses to
seal his official proclamations.
42
pg. 85
December 7, 2013
43
December 7, 2013
The phrase air from Breath does not refer to Alef (). Rather, it
describes the air (Vav, )that emanates from the divine Breath (i.e.
from Alef, ). In other words, air from Breath is code for Vav from
Alef.
As previously mentioned, Air of Breath is counterbalanced by the
technical phrase Breath of air that occurs in verse 2:1 (and in 6:2
quoted above).
Three Mothers: Alef, Maym, Shin.
Maym hums, Shin hisses,
and Alef is the Breath of air
deciding between them.
[From: Sefer Yetzirah, 2:1.]
Breath of air emphasizes the idea that Alef is the divine Breath from
which air (Vav) emanates.
pg. 87
December 7, 2013
In the macrocosmic world (i.e. at the top of the Tree of Yetzirah) Alef
(Keter) decides between Maym (Hockmah) and Shin (Binah). But in
the microcosmic world of the octahedron (i.e. the lower portion of the
Tree of Yetzirah) elemental air (Vav) decides between water (Yud)
and fire (Heh).
pg. 88
December 7, 2013
We know that the six YHV seals (or rings) are assigned to the six
sefirot (i.e. depths)that is, to the six vertices of the octahedron. And
we also know that the twelve edges of the octahedron extend from the
six vertices in a symmetrical pattern that follows the order of the
twelve simple Hebrew letters as presented in verse 5:2.
Twelve Elementals:
Their foundation is the twelve diagonal boundaries:
The east upper boundary,
The east northern boundary,
The east lower boundary,
The south upper boundary,
The south eastern boundary,
The south lower boundary,
The west upper boundary,
The west southern boundary,
The west lower boundary,
The north upper boundary,
The north western boundary,
The north lower boundary.
They extend continually until eternity of eternities.
And it is they that are the boundaries of the World.
[Sefer Yetzirah, 5:2]
[Blue text has been added by me.]
pg. 89
December 7, 2013
44
Fixed (Middle)
Mutable (Below)
Heh (H)
Aries
Vav (V)
Taurus
Zayn
Gemini
Het
Cancer
Tet
Leo
Yud (Y)
Virgo
Lamed
Libra
Nun
Scorpio
Sameck
Sagittarius
Ayin
Capricorn
Tzaddie
Aquarius
Qof
Pisces
Cardinal signs are said to be initiating (like Fire). Fixed signs are said to be
preserving (like Air). Mutable signs are said to be transforming (like Water).
45
pg. 90
December 7, 2013
December 7, 2013
This verse occultly informs us that the four fixed (i.e. Vav/air) simple
letter pathways (i.e. the four winds of heaven) are attached to the
four directional sefirot: Depth of East (i.e. Hesed), Depth of West
(i.e. Hod), Depth of North (i.e. Netzah), and Depth of South (i.e.
Geburah).
The full HVY arrangement of the twelve simple letter pathways within
the octahedron is alluded to metaphorically in verse 1:11 where it is
stated<
He engraved them like a sort of garden
He carved them like a sort of wall
He covered them like a sort of ceiling
[From: Sefer Yetzirah, 1:11.]
46
December 7, 2013
As you can see, the four fixed pathways (coloured yellow in the
diagram) form a wall around the kabbalist, while the four cardinal
pathways (red) provide an obvious ceiling. The garden and trough
pg. 93
December 7, 2013
The Sefer Yetzirah ultimately confirms the HVY key to its boundary
arrangement by assigning the letter Heh to a cardinal sign (Aries), Vav
to a fixed sign (Taurus), and Yud to a mutable sign (Virgo).
Letter
Sign
Mode
Direction
Element47
Heh
Aries
Cardinal
Above
Fire
Vav
Taurus
Fixed
In Between
Air
Yud
Virgo
Mutable
Below
Water
Im not suggesting, however, that Hermetic kabbalists should change the elemental
attributions of YHVH to Water-Fire-Air-Earth. These attributions are only relevant
within the context of the metaphysical scheme of the Sefer Yetzirah.
48
pg. 94
December 7, 2013
And note also that the Saadyan Recension49 of the Sefer Yetzirah
indicates the primacy and importance of the HVY formula in 15<
<He chose three simple
letters and fixed them in his
great name HVY.
[From: Sefer Yetzirah, 15]
In other editions of the Sefer Yetzirah the great name is given as YHV,
but I believe the Saadya version has it right. Its a direct reference to
the Cardinal-Fixed-Mutable (H-V-Y) sequence of the twelve simple
Hebrew letters (as presented in verse 5:2).
Thus, the six YHV seals that are attached to the octahedrons six
vertices are occultly associated with the three groups of cardinal (Heh),
mutable (Yud), and fixed (Vav) edges of the octahedron. And its this
special configuration of the twelve edges of the octahedron thats the
basis for the following paragraph of Sefer Yetzirah, verse 6:2.
Three Mothers: Alef, Maym, Shin.
Air [Vav], water [Yud], and fire [Heh].
Fire [Cardinal] is above, water [Mutable] is below,
and air of Breath [Fixed] is the rule
that decides between them.
[Bracketed notes are my own.]
49
December 7, 2013
The Holy Temple octahedron has the sphere of Daat as its highest
vertex, and incorporates the combined paths of Shin and Maym as its
vertical axis. Notice (in the diagram above) that the path of Shin
(divine Fire) is focused in Yesod and therefore is closely connected to
the four mutable (mundane water) boundaries. And note also that the
path of Maym (divine Water) is directly linked via Daat to the four
cardinal (mundane fire) boundaries.
This tells us that the path of Shin (divine Fire) is naturally disposed
towards blending its energy with the four mutable (water) pathways,
while the path of Maym (divine Water) is especially focused towards
the four cardinal (fire) pathways.
Indeed, the reconciliation and blending of fire and water, and water
and fire, is the major theme of the Sefer Yetzirah. Its achieved through
the merging of Shin (divine Fire) and Maym (divine Water), and in the
blending of Heh (mundane fire) and Yud (mundane water).
pg. 96
December 7, 2013
Earth
When the Sefer Yetzirah mentions earth in verse 1:11 its referring to
the octahedrons twelve-fold boundary configuration and to the final
sefirah called Malkut 50.
Three: Water from Breath.
With it He engraved and carved
[22 letters from]
chaos and void; mire and clay.
He engraved them like a sort of garden [mutable paths].
He carved them like a sort of wall [fixed paths].
He covered them like a sort of ceiling [cardinal paths].
[And He poured snow over them,
and it became dust.
As it is written:
For to snow He said, Become earth (Job 37:6).+
[Sefer Yetzirah, 1:11]
[Bracketed blue text added by me.]
The garden, wall, and ceiling symbolism of verse 1:11 refers to the
four mutable (Yud/water), four fixed (Vav/air), and four cardinal
(Heh/fire) boundaries of the octahedron.
When snow (i.e. Maym, divine Water) is poured over them (i.e.
poured over the twelve boundaries) they form earth (i.e. the sefirah
Malkut comes into manifestation).
50
December 7, 2013
In verse 3:4 the term earth more specifically refers to the four mutable
boundaries of the World octahedron.
Three Mothers: Alef, Maym, Shin,
in the World51 are air, water, fire.
Heaven52 [cardinal pathways] was created from fire [Heh].
Earth [mutable pathways] was created from water [Yud].
And air [middle pathways, Vav] from Breath [Alef]
decides between them.
[Sefer Yetzirah, 3:4.]
[Bracketed notes are my own.]
51
In the World octahedron fire, water and air form Heaven, Earth, and Air. But in
the Year (i.e. astral) octahedron they form: hot, cold, and temperate. And in the
Soul (i.e. physical) octahedron they form: head, belly, and chest. (See verses 3:4-6.)
52
There are three octahedrons. World (, Olahm) is the Sefer Yetzirahs technical
name for the octahedron of the human microcosm in general. Its the octahedron
were working with in this book. There are two other octahedrons called Year (,
Shanah) and Soul (, Nefesh). These two represent the human astral and physical
bodies, respectively.
53
pg. 98
December 7, 2013
The twelve boundaries (or edges) of the Holy Temple octahedron are
also associated with the twelve sons of Jacob. The sefirah Tifaret, in the
midst of the octahedron, symbolizes Jacob surrounded by his twelve
sons. This symbolism brings to mind the death of Jacob in Genesis 49,
where Jacob on his death-bed, gathers his twelve sons around him.
And Jacob called unto his sons, and said: Gather yourselves
together, that I may tell you that which shall befall you in the
last days. Gather yourselves together, and hear, ye sons of
Jacob; and hearken unto Israel your father.
[Genesis 49:1-2.]
The story of Jacobs life especially exemplifies the ShM Initiation. This
advanced initiation involves the death of the human ego-soul
(Tifaret/Jacob) and the development of monadic consciousness
(Daat/Israel). In other words, it involves the death of the Son aspect
and the development of the Father (Israel) aspect of human
consciousness.
The nature and function of the three fathers (and their descendants)
is a great mystery of the Sefer Yetzirah.
The key to the puzzle is in the association of the three fathers with the
three Hebrew simple letters: Yud, Heh, and Vav.
pg. 99
December 7, 2013
When the Sefer Yetzirah mentions the three fathers its alluding to the
three historical patriarchs of Judaism: Abraham (Yud), Isaac (Heh),
and Jacob (Vav). And similarly, when it speaks of the descendants its
referring to the twelve sons of Jacob, and the twelve tribes of Israel.
These are the three Mothers: Alef, Maym, Shin.
And from them emanated three Fathers.
And they are air, water, and fire.
And from the Fathers, descendants.
Three Fathers, and their descendants.
[From: Sefer Yetzirah, 6:1]
The three fathers are especially associated with three sefirot of the Tree
of Yetzirah, namelyHesed, Geburah, and Daat. And also by
extension, with the three pillars of the Holy Temple octahedron.
pg. 100
December 7, 2013
And consequently, each father rules over the two YHV seals that
occupy his associated pillar.
The sphere of Tifaret (i.e. Jacob) and the sefirah Daat (i.e. Israel) both
share the same seal formula because they represent the same father
(Vav), but at different levels of consciousness.
pg. 101
December 7, 2013
Pillar of
Severity
Isaac
Pillar of
Mildness
Pillar of
Mercy
Jacob/Israel Abraham
(Heh)
(Vav)
(Yud)
South
Above
East
Geburah
Tifaret/Daat
Hesed
HYV
YVH
YHV
West
Below
North
Hod
Yesod
Netzah
VHY
HVY
VYH
December 7, 2013
The twelve descendants are derived from the six seal formulas by
adjoining an additional letter Heh ( )to the beginning or the end of
each seal. The added Heh symbolizes the twelve boundaries of the
octahedron and their productthe final sefirah called Malkut.
Each descendant formula represents the movement of the Shekinah
(i.e. ShM) through the pathways and sefirot of the octahedron.
The six formulas with Heh appended as a suffix symbolize the
movement of the creative water of Maym ( )as it flows from the six
sefirot (i.e. vertices) into and through the twelve pathways (i.e. edges)
of the octahedron.
The six formulas with Heh attached as a prefix represent the action of
the purging fire of Shin ( )as it works to clear away debris from
within the twelve boundaries of the octahedron. The movement of
Shin is from the pathways towards the six sefirot/vertices.
There are two descendent formulas associated with each of the six
sefirot/vertices of the octahedron. The sefirot themselves are
represented by the three-letter seals from which the descendants are
constructed. The pathways attached to each sefirah/vertex are
symbolised by the additional letter Heh.
In their totality the twelve pathways represent the etheric matrix that
underlies, supports, and sustains the existence of the final sefirah
Malkut.
So every Maym descendent formula represents the flow of Maym
energy (i.e. divine Water) from a sefirah into a pathway. Conversely,
every Shin descendant formula represents the flow of Shin energy (i.e.
divine Fire) from a pathway towards a sefirah.
pg. 103
December 7, 2013
pg. 104
December 7, 2013
54
55
For to snow He said, Become earth (Job 37:6). [From: Sefer Yetzirah, 1:11.]
pg. 105
December 7, 2013
The six Maym descendants, on the other hand, represent the creative
influence of the human psyche (i.e. the six vertices) upon the
mental/astral/physical environment (i.e. twelve boundaries & Malkut)
in which it is immersed.
Fathers
Depths
Seals
Abraham
East
(Hesed)
YHV YHVh
Mercy
North
(Netzah)
VYH VYHh
Isaac
South
(Geburah)
HYV HYVh
Severity
West
(Hod)
VHY VHYh
Jacob/Israel
Above
(Daat)
YVH YVHh
Below
(Yesod)
HVY HVYh
Mildness
Descendents
hYHV
hVYH
hHYV
hVHY
hYVH
hHVY
Zodiac
Simeon
Aries
Zebulon
Gemini
Manasseh
Capricorn
Gad
Pisces
Issachar
Cancer
Naphtali
Virgo
Asher
Libra
Benjamin
Sagittarius
Judah
Leo
Reuben
Taurus
Ephraim
Aquarius
Dan
Scorpio
Note that youre only required to consecrate your Holy Temple oncethat is, every
day for the period of a week.
56
pg. 106
December 7, 2013
57
The other duplication occurs in relation to the Cancer and Taurus formulas.
pg. 107
December 7, 2013
pg. 108
December 7, 2013
The diagram above shows the four cardinal boundaries (red) linked to
depth of Above, and the four mutable boundaries (blue) attached to
depth of Below. The four fixed boundaries (yellow) form the square
perimeter of the octahedron.
pg. 109
December 7, 2013
The creative energy that flows from the path of Maym ( )works
through the six Maym descendant formulas. Its fitting therefore that
four of themi.e. those that occupy the four cardinal pathwayshave
direct access (via Daat) to the central Maym pathway. Similarly,
because the evolutionary force of the central Shin ( )pathway works
through the six Shin descendant formulas its appropriate that four of
those formulae are assigned to the four pathways (i.e. mutable) that
are directly linked (via Yesod) to the central Shin pathway.
pg. 110
December 7, 2013
A Tzawfone Working
Depth
Tzawfone
Sefirah
Netzah
VYH ()
Shin Desc.
hVYH ()
Maym Desc.
VYHh ()
pg. 111
December 7, 2013
Commentary
pg. 112
December 7, 2013
pg. 113
December 7, 2013
Hebrew occultists throughout the ages have used the numerical values of the
Hebrew letters to hide secret meanings from casual readers. The technique is called
Gematria.
58
pg. 114
December 7, 2013
The ShM Pillar forms the vertical axis of the Holy Temple octahedron.
In other words, it forms the lower microcosmic portion of the Trees
Middle Pillar that extends from Daat through Tifaret to Yesod.
The ShM Pillar is composed of the Shin and Maym pathways. The Shin
pathway rises from Yesod to Tifaret. The Maym pathway descends
from Daat to Tifaret. Fire rises, water falls. This path arrangement is
understood as perfectly natural and appropriate when the mind is free
of the illusion that the three mother letters are associated with the three
horizontal pathways of the Tree of Life.
pg. 115
December 7, 2013
December 7, 2013
December 7, 2013
And thou shalt be like a watered garden (Is. LVIII, 11), that is,
like the celestial garden whose supernal waters never fail, but
flow on for ever and ever; and like a spring of water, whose
waters fail not (ibid.), alluding to the river that issues from
Eden and flows on for all eternity.
Observe that the well of living waters is a symbol within a
symbol for guiding faith. There is the well [Hockmah] which is
the very source of the waters, and there is the well [path of
Maym] which is fed by that source of water. There are thus two
grades, which are, however, really one with two aspects, male
and female, in fitting union. The well and the issue of waters are
one, designated by the name of well, it being at once the
supernal never-ceasing fountain and the well that is filled by it.
And whoever gazes at that well gazes at the true object of faith.
This is the symbol which the patriarchs transmitted in digging
the well, in such a way as to indicate that the source and the
well are indissoluble.
AND HE CALLED ITS NAME REHOBOTH (lit. streets, broad
places) [pathways]. By this he intimated that his descendants
would one day tend that well in the fitting manner through the
mystical potency of offerings and burnt-offerings (like Adam,
when God put him into the garden of Eden to dress it and keep
it (Gen. II, 15), to wit, by offerings and burnt-offerings), so that
its springs should flow forth on every side, as Scripture says:
Let thy springs be dispersed abroad, and courses of water in
the streets (rehoboth) [pathways] (Prov. V, 16). Hence here the
name of Rehoboth (streets, broad places).'
[Soncino Zohar, Tol'doth, 141a-141b, v2, pp. 51-52.]
[Bracketed comments in the quote above are my own.]
pg. 118
December 7, 2013
The above passage (from the Soncino Zohar) alludes to the projection
of Maym into the microcosm from the macrocosmic Maym of
Hockmah.
The sefirah Daat (i.e. depth of Above, )is a faculty whereby the
Consciousness principle becomes intelligently aware of the entry of
Shin ( )and Maym ( )into the Holy Temple octahedron.
pg. 119
December 7, 2013
The Fire of Shin passes from Binah into the Tav pathway and initially
descends into the octahedron in conjunction with the sphere of Tav
(i.e. Yesod). But the descent of Shin into the octahedron remains
unconscious until the sphere of Daat is contacted. Shin remains
attached to Yesod via the adjacent Shin pathway. From there Shin
energises and purifies Yesod59. It gradually rises up the spine,
eventually moving through the etheric/physical, astral, and mental
bodies (i.e. the vertices of the octahedron).
Shin also corresponds with the fire thats generated within the molten
core of the Earth. It pushes outward from the centre, heating and
energizing the substance of the Earth with its radiation. It radiates
from the centre to the surface of the planet where it stimulates the
growth of biological organismsi.e. physical forms to serve as
vehicles for consciousness.
The Water of Maym flows from Hockmah into the path of Kaf and
initially descends into the octahedron in conjunction with the sphere of
Kaf (i.e. Tifaret60). But the entry of Maym into the octahedron remains
unconscious until the sphere of Daat is contacted. The Maym pathway
is formed adjacent to Tifaret. It represents a reservoir of divine Water
that flows into and through Tifaret during the process of Creation.
Maym also corresponds with a mysterious creative energy that enters
our solar system by passing through the inter-dimensional portal that
is the Sun. The energy of Maym radiates invisibly from the Sun and
stimulates creative change on all the planets in our solar system. The
radiation of Maym is perhaps more strongly felt during the eruption of
solar flares.
59
60
December 7, 2013
A ShM Initiate gains access to the Tav and Kaf pathways via Daat. The
Fire of Shin flows from Binah into the Tav pathway and
simultaneously surges from the Shin pathway into the Tav sefirah (i.e.
Yesod, depth of Below). The water of Maym flows from Hockmah
into the Kaf pathway and simultaneously pours from the Maym
pathway into the Kaf sphere (i.e. Tifaret, the Holy Temple).
pg. 121
December 7, 2013
The blending of Shin and Maym is the ultimate goal of human and
cosmic evolution and creation. The goal is achieved microcosmically
(i.e. within human consciousness) during a period of many lifetimes,
as the path of Shin slowly becomes resolved with the path of Maym
(i.e. within the octahedron). After this high goal has been reached a
human-being
becomes
consciously
involved
in
the
greater,
pg. 122
December 7, 2013
pg. 123
December 7, 2013
In other words, Daat supervises the merging of the Shin and Maym
pathways within the context of a larger macrocosmic evolutionary
process thats occurring within the Bayt pathway.
61
December 7, 2013
And similarly<
And God faithful King
rules over them all
from His holy habitation
until eternity of eternities.
[From: Sefer Yetzirah, 6:5.]
The meaning of the Hebrew letter Bayt (i.e. BYTh, )is house. The
phrase His holy habitation refers to the sefirah Daat (Bayt) and the
Holy Temple octahedron (in general).
The sefirah Tifaret (), as the Holy Guardian Angel, is Daats deputy.
Daat coordinates the microcosmic ShM process with the macrocosmic
ShM process (i.e. thats occurring within the path of Bayt). Tifaret, on
the other hand, is responsible for the evolutionary merging of Shin and
Maym within the microcosmic Holy Temple octahedron.
pg. 125
December 7, 2013
Tifaret is stationed between the Shin and Maym pathways and acts as
a valve (or gateway) that controls the rate of flow (i.e. the blending) of
Shin and Maym within the microcosm. The angel of Tifaret supervises
the early stages of the microcosmic evolutionary process, and then
Daat (i.e. Israel, the ShM Initiate) assumes control as the Shin and
Maym pathways finally merge together.
For this reason the sefirah Tifaret (i.e. the Holy Guardian Angel) is
associated with the divine Air element. He stands as arbiter between
the divine Fire of the path of Shin and the divine Water of the path of
Maym. The Sefer Yetzirah refers to this angel in verse 1:12<
From these three He founded His dwelling.
As it is written:
"He makes His angels of breaths;
His ministers of flaming fire" (Psalms 104:4).
[From: Sefer Yetzirah, 1:12]
The literary intention of verse 1:12 is to describe the nature of the
fourth sefirahFire from Water, the depth of Evil, the sefirah
Binahi.e. the divine principle of Form. The above extract tells us that
the Holy Temple octahedron (i.e. His dwelling) is fundamentally
formed from the substance of angels.
At the centre of the octahedron is the Angel of Breath (i.e. the Holy
Guardian Angel).
Inhabiting (and literally forming) the twelve boundaries of the
octahedron (i.e. the twelve simple letter pathways) are the ministers
of flaming Fire. These latter angels exemplify the Form principle (i.e.
Binah) within the microcosm and give expression to the evolutionary
Fire of Shin.
pg. 126
December 7, 2013
The Shin ( )of Binah (depth of Evil) represents the force of cosmic
kundalinithe Nachash serpent. It symbolizes the feminine power in
the Earthi.e. the evolutionary force that infuses the substance of the
universe. The sefirah Binah of the Tree of Yetzirah therefore especially
symbolizes the base chakra of the Creator. 62
The Maym of Hockmah (depth of Good) symbolizes the wisdom, or
creative inspiration thats lights the divine consciousness of the
Creator. The sefirah Hockmah of the Tree of Yetzirah therefore
especially symbolizes the Creators crown chakra.63
The Bayt (i.e. Saturn64) pathway therefore, represents the path of
movement of the cosmic kundalini serpent as it rises along the
Creators metaphorical spinefrom Binah to Hockmah.
62
Similarly, the sefirah Malkut is associated with the base chakra of a human-being.
63
64
65
66
December 7, 2013
Here's how the ancient kabbalistic book the Sefer Bahir describes Shin
(and its relationship with Maym)...
pg. 128
December 7, 2013
In the following extract the Zohar describes the divine Water of Maym
as dew of bdellium.
Note that the numerological value of the Chaldean TLA (dew) is 40. This is also
the value of Maym ().
67
pg. 129
December 7, 2013
68
December 7, 2013
The merging of the Shin and Maym pathways within the ShM Pillar is
precisely paralleled by the blending of Shin and Maym within the
twelve simple letter pathways that surround it. In other words, the
condition of the ShM Pillar exemplifies the collective evolutionary
pg. 131
December 7, 2013
state (i.e. in terms of the merging of Shin and Maym) of the twelve
simple letter boundaries of the octahedron. This means the ShM Pillar
is a measuring gauge (or barometer) of the general evolutionary
condition of the human microcosm.
pg. 132
December 7, 2013
For karmic reasons the twelve pathways are initially resistant to the
influx of Maym. This resistance is overcome through the application of
the evolutionary Fire (i.e. kundalini fire) that emanates from the Shin
pathway. Shin clears the debris thats blocking the flow of Maym
(divine Water) through the substance of the twelve pathways.
The twelve edges of the octahedron symbolize twelve major meridians
(i.e. etheric channels) that carry and transmit the creative force of
human consciousness (as that force circulates between the six depths of
the octahedron).69 The six depths/vertices of the octahedron represent
six major faculties of human consciousness.
The twelve meridians exist in all the various bodies of substance that
compose the human vehicle, and they all contain some obstructions to
the flow of the divine Water of Maym. The evolutionary role of the Fire
of Shin (i.e. kundalini fire) is to burn through any blockages that are
impeding the full expression of the consciousness of the human soul
(Ruach) and monad (Yechidah). We all experience the resumption and
continuation of this evolutionary process as we begin each new
incarnation on Earth.
When the Shin and Maym pathways have become completely merged
together they form the sacred Name ShM (). This has the
grammatical effect of converting Maym ( )into Maym-final ().
pg. 133
December 7, 2013
70
Or canals.
pg. 134
December 7, 2013
Verse 6:4 of the Sefer Yetzirah refers to the natural polarization of the
Shin and Maym principles when it speaks of good and evil. These
terms allude to the sefirot Depth of Good (i.e. Hockmah) and Depth
of Evil (i.e. Binah) and are code for the associated principles: Maym
and Shin.
pg. 135
December 7, 2013
The phrase Good from good is a reference to the fact that the Maym
pathway is a microcosmic extension of the sefirah Hockmah (Depth of
Good). Similarly, Evil from evil refers to the pathway of Shinit
being a downward projection into the microcosm of the sefirah Binah
(Depth of Evil).
The final two lines of the verse emphasize the idea that the Shin
principle (i.e. evil) dominates the lives of materialistically minded
human-beings, while the Maym principle (i.e. good) dominates the
lives of spiritually focused human-beings.
pg. 136
December 7, 2013
pg. 137
December 7, 2013
Within the Tree of Yetzirah (i.e. within the existential realm) the Alef
principle controls the shifting balance between the manifested
Creation of the Logos (i.e. Fire from Water, Binah) and that which is
still scheduled to manifest to complete the divine Plan (i.e. Water from
Breath, Hockmah). This is the function of the Alef pathway (as distinct
from the sefirotic expression of Alef).
The sefirah Binah (i.e. , Shin)the Mother of Formsymbolizes the
framework (or blueprint) of the divine Plan of the Logos. Binah
incorporates everything that has so far manifested (to consciousness)
in our multidimensional Universe. Its like the outline of a partially
completed jigsaw puzzle, or a wireframe model to which the
manifesting Creation is gradually adhering and accruing.
pg. 138
December 7, 2013
Conversely, the entry of Shin into the Universe is via lower levels of consciousness
(and the subconscious realm). Shin establishes the foundation of the Universe, and
Maym builds the Creation upon and within that foundation.
71
pg. 139
December 7, 2013
72
December 7, 2013
When we act in harmony with the sacred Law of Alef we draw down
into manifestation a small portion of divine potential energy (i.e.
Maym) that swells at the back of Consciousness. Its then that the
Gatekeeper (i.e. the Angel of Breath73, or Holy Guardian Angel)
opens the flood-gate and allows a little of the divine Water of Maym
to trickle through Tifaret (the Holy Temple) and enter the twelve
pathways of the octahedron. As the Water of Maym combines with the
Fire of Shin within the twelve pathways (and the ShM Pillar) an aspect
of the divine Creation comes into conscious manifestation. And this is
woven into our collective Reality, and appears within the sefirah
Malkut. In other words, we contribute to the gradual manifestation of
the divine Plan on Earthi.e. the World to Come.
Because the World-to-Come is meant to be (i.e. by divine
ordination), the magical ShM process is sometimes accompanied by a
conscious awareness of synchronicity (or serendipity). We can
therefore determine that the Alef principle is the unseen suprarational
cause of synchronicity, and that synchronicity is a natural side-effect of
the emergence of the divine Presence (i.e. the Shekinah) on Earth.
When we choose to act in non-conformity with the Law of Alef we
trigger a different metaphysical processa process thats dominated
by the divine evolutionary Fire of Shin. In this case the pan of
liability (or scale of guilt) gains the ascendancy and the Law of Alef
(as the pivot of the scales) responds automatically to correct the
imbalance. It does so by manifesting a personal experience (i.e. a series
of events) that will ultimately lead to the evolution of consciousness.
The evolutionary experience is produced within the twelve pathways
of the octahedron by the divinely sanctioned activity of the ministers
73
December 7, 2013
of flaming fire 74 (i.e. the angels who give expression to the divine Fire
of Shin). Its sometimes felt as a painful experience, but ultimately it
leads to positive developments in the future.
The purpose of Alefs evolutionary response is to transform
consciousness so that subsequent decisions and actions will be more
perfectly in harmony with the Law of Alef (and as a consequence, the
divine Plan on Earth will be realized). So mote it be.
74
Ibid.
pg. 142
December 7, 2013
Besides describing the original ancient Tree of Life blueprint, the Sefer
Yetzirah also contains cleverly encoded design instructions for an
elaborate mandala that resembles a wheel (GLGL, ).
My research and experimentation (since 2001) has shown that the
wheel mandala is a detailed map of powerful metaphysical energy
currents that permeate and strongly influence our mundane world.
pg. 143
December 7, 2013
The wheel mandala has three concentric rims (or rings) and seven
spokes, and upon the spokes are arranged twenty-one smaller wheels
i.e. three wheels per spoke. The smaller wheels also have three rims
and seven spokes and upon their spokes are arranged twenty-one
Hebrew lettersthree per spoke. One Hebrew letter is also positioned
at the centre of each wheel.
pg. 144
December 7, 2013
The main design elements of the wheel mandala are contained in verse
2:4 of the Sefer Yetzirah. Its here that were told the twenty-two
Hebrew letters are arranged upon a wheel.
The twenty-two letters are the foundation.
They are fixed on a wheel [GLGL, <]
pg. 145
December 7, 2013
75
That is, according to the roman numerals printed at the top of each trump card.
pg. 146
December 7, 2013
Spoke Numbers Total
1
01+12+20
33
02+13+18
33
03+14+16
33
04+08+21
33
05+09+19
33
06+10+17
33
07+11+15
33
Grand Total
231
( )
December 7, 2013
12
13
14
15
16
17
18
Ch
19
20
21
22
L
M
N
S
O
P
Tz
Q
R
Sh
Th
pg. 148
December 7, 2013
These are the ordinal values of the Hebrew alphabet. They are not the same as the
values given to the Hebrew letters when theyre used to signify numbers in the
Hebrew language.
76
pg. 149
December 7, 2013
pg. 150
December 7, 2013
A third clue also confirms the integrity of this wheel design. Its found
in the final part of verse 2:4<
The twenty-two letters are the foundation.
They are fixed on a wheel [GLGL, ]
with 231 [RL"A, ]"Gates.
The wheel rotates back and forth.
A sign for this is:
There is nothing in good
higher than Delight [ONG, ].
There is nothing in evil
lower than Plague [NGO, ].
[Sefer Yetzirah, 2:4.]
pg. 151
December 7, 2013
It becomes obvious what the author of the Sefer Yetzirah was actually
referring to when we take another look at the Hebrew letters as weve
mathematically arranged them on the first wheel of the GLGL multiwheel mandala.
The 231 Gates are the 231 possible pairings of the twenty-two Hebrew letters
(without duplication).
77
pg. 152
December 7, 2013
pg. 153
December 7, 2013
As you can see, the Hebrew word ONG is clearly visible on the third
spoke of the wheel. This is further confirmation that our wheel design
and its Hebrew letter arrangement are correct.
But theres still one more step (or rather a series of steps) to perform in
order to construct the larger, more complex multi-wheel mandala.
The first wheel mandala (pictured above) contains only the first
twenty-one gates, or more correctly, twenty-one pathways. The letter
pairings are termed pathways because although there are 231 gates,
there are a total of 462 pathways 78 of entry through those gates. In
other words, gate A-B can be passed through from the left, in which
case its experienced as the pathway A-B, or it can be passed through
from the right, in which case its experienced as the pathway B-A. This
important detail is what verse 2:5 informs us when it states<
Alef with them all
and all of them with Alef,
Bet with them all
and all of them with Bet.
They repeat in a cycle
and exist in 231 Gates.
[From: Sefer Yetzirah, 2:5.]
The Hebrew word netiv (NThYB, , pathway) occurs (in its plural form) in
Sefer Yetzirah 1:1. The numerical value of NThYB is 462. Verse 1:1 contains the
phrase netivot peliot (NThYBVTh PLYAVTh) mystical pathways. This phrase read
in reverse contains ALP BYTh (A-B)the first two Hebrew letters spelled in full. Its a
coded reference to the 231 gates and the 462 pathways.
78
pg. 154
December 7, 2013
Note that according to verse 2:5 the Hebrew letter pairings exist in
231 Gates, but are not the gates themselves.
The first twenty-one pathways are derived from the wheel mandala by
combining the central letter (Tav, )with each of the surrounding
letters starting from the inner rim (or first ring) and the first spoke.
The cycle ends when the seventh spoke on the outer rim (or third
ring) is reached. This sequence traces out a three-arc spiral that winds
around the mandala from the inner ring to the outer ring.
pg. 155
December 7, 2013
The first pathway of the wheel is Th-A (Tav-Alef, -). This pathway
initiates the first arc of the spiral. The second pathway is Th-B (TavBet, - )which is followed by Th-G (Tav-Gimel, -), etc. The seven
spokes are cycled through in their natural order, one to seven (around
the inner rim). The first arc of the spiral ends at the seventh spoke with
the pathway Th-Z (Tav-Zayn, -).
The second arc of the spiral begins on the middle rim and the first
spoke. It commences with the pathway Th-L (Tav-Lamed, -). The arc
follows the natural order of the spokes around the middle rim and
ends with the pathway Th-K (Tav-Kaf, -).
The third arc of the spiral follows the same course, beginning with the
pathway Th-R (Tav-Raysh, - )on the first spoke and outer rim, and
ending with Th-S (Tav-Sameck, - )on the seventh spoke and outer
rim.
This sequence of Hebrew letter pathways may appear strange because
it doesnt follow the normal alphabetical order. However, my own
(and others) experience examining energy cycles produced by this
pathway sequence (since 2002) has shown it to accurately symbolically
resonate with significant events and developments in peoples lives.
December 7, 2013
the original position of Shin (), etc. All the rest of the twenty-two
wheel mandalas are constructed using this one step back sequence.
The next verse of the Sefer Yetzirah, verse 2:6, provides us with
another word-key that not only reconfirms our wheel design, but also
verifies our revolving Hebrew letter arrangement. The word-key is
air (AVYR).
He formed substance out of chaos
and made non-existence into existence.
He carved great pillars from air [AVYR, ]
that cannot be grasped.
[From: Sefer Yetzirah, 2:5.]
pg. 157
December 7, 2013
The Hebrew word AVYR (air, )is plainly visible on the fifth spoke
of the second wheel mandala (pictured above).
pg. 158
December 7, 2013
The first pathway of the second wheel is A-B (Alef-Bayt, -)79 and the
final pathway is A-O (Alef-Ayin, -). The pathway spiral always
begins on the inner rim first spoke and always ends on the outer rim
seventh spoke.
The final wheel in the series is the twenty-second wheel. Its twentyone pathways complete the 462 pathways of the full Hebrew letter
cycle of the Sefer Yetzirah.
Note that this letter pairing is the 22nd in the entire unfolding sequence of
pathways. Mysteriously, it appears to allude to the twenty-two letters of the Hebrew
Alef-bet.
79
pg. 159
December 7, 2013
pg. 160
December 7, 2013
The LB Wheel
The final (i.e. 22nd) wheel plays a special role in the metaphysical
scheme because its placed at the centre of the larger multi-wheel
mandala. This wheel is like a master key because it contains the
design for the layout of all the other wheels within the multi-wheel
configuration. For this reason I call it the key wheel, or key
mandala. 80 Like the nucleus of a cell the key mandala contains the
complete DNA blueprint of the larger Wheel.
80
December 7, 2013
The twenty-one Hebrew letters contained within the main body of the
key wheel precisely mirror the central letters of the twenty-one
surrounding wheels. In other words, the key wheel maps out how all
the other wheels are organized within the multi-wheel mandala. It
does so by arranging all the centre letters of the other wheels according
to its own Hebrew letter configuration.
pg. 162
December 7, 2013
So, for example, the first wheel has Tav ( )as its central glyph. The Tav
wheel is located on the inner rim and first spoke of the larger multiwheel mandalathe same relative position of Tav in the body of the
key wheel. (See the white highlights in the figure above.)
pg. 163
December 7, 2013
The seed of Alef is projected from the key wheel (above left) and is
implanted on the inner rim and second spoke of the multi-wheel
mandala. The Hebrew letter spiral then unfolds and forms a wheel
around the Alef seed.
The purpose of the spiral within the second wheel is to nurture the
Alef seed and bring it into manifestation (i.e. from the World of
Yetzirah/Formation into the World of Assiah/Making).
Similarly, the function of the spiral pathway sequences as they occur
within all the lesser wheels of the multi-wheel mandala is to bring
their central Hebrew letter archetypes into physical manifestation.
And consequently, the function of the entire multi-wheel scheme is
ultimately to bring the central Hebrew letter of the central key wheel
into manifestationi.e. the letter Shin ().
Of great significance is the fact that the key wheel (and therefore the
whole multi-wheel complex) has the Hebrew letter Shin ( )at its
centre.
He formed substance from
chaos, and he made it with
fire [ASh, ]and it exists,
and he hewed out great columns
from intangible air<
[From: Sefer Yesira, 20] 81
81
December 7, 2013
The second spoke spells the word ALPh (, Alef, A, )and the
seventh spoke spells ShYN (, Shin, Sh, ). The seventh spoke
includes Vav ( )on the inner rim, but this can be ignored. These letter
sequences are beyond coincidence (in my opinion).
pg. 165
December 7, 2013
Shin represents divine Fire and characterizes the sefirah Binah in the
metaphysical scheme of the Sefer Yetzirah. So the key wheel can be
imagined as being analogous to Binah on the Tree of Life. The seven
spokes of the multi-wheel can then be thought of as the seven
emanations of Binahi.e. symbolizing the seven lower sefirot of the
Tree of Life.
pg. 166
December 7, 2013
The meaning of the Hebrew word TLY ( )in the Sefer Yetzirah is
much debated. Some commentators see it as an allusion to the cosmic
coiled serpenti.e. the constellation Draco thats located near the
celestial North Pole. But I believe it represents the coiled spiral-cycle
that winds its way around the multi-wheel mandala and maps the
Hebrew two-letter gates and pathways.
In my experience the TLY spiral can be understood as representing the
path of the serpent within our Earth sphere because it appears to
express the flow of kundalini fire that moves through the life of every
human-beingpromoting the evolution of body, mind, and soul.
The Hebrew word TLY means to hang, or suspend, but it also implies
something thats curved, like a hanging curl of hair (TLTL, ).
And hence its translation as hook in the Sefer Yetzirah.
The twenty-two letters are
their foundation. It is fixed
on the Hook [TLY, ], on a wheel
with two hundred and [thirty]-one gates.
[From: Sefer Yesira, 18.] 82
82
December 7, 2013
mandala)
because
every
component
mandala
has
32
fundamental elements:
Because the Sefer Yetzirah is multi-layered these words also have other meanings
in other contexts within the book.
83
pg. 168
December 7, 2013
3 Rims (Gabot, )
7 Spokes (Yadot, )
22 Hebrew letters (Eyes, Oyinim, )84
Thus, the basic numerological structure of the LB wheel mandala
establishes the 3-7-22 geometric blueprint for the whole GLGL
mandala. And note that its design closely mirrors the numerological
structure of the kabbalistic Tree of Life diagram. 85
84
Because the Tree of Life diagram has three higher sefirot, seven lower sefirot, and
twenty-two pathways.
85
pg. 169
December 7, 2013
December 7, 2013
pg. 171
December 7, 2013
Main Website
Basic Introduction
Three Master Cycles of Jacobs Wheel
The 462 Gates
Jacobs Wheel Posters & Wall-charts
Jacobs Wheel Cycle Calculator Software
pg. 172
December 7, 2013
Appendix One:
1:1
This is Aryeh Kaplans translation, but with some changes and bracketed notes
added by me. Ill continue to work on modifying it for future editions of this e-Book.
86
pg. 173
1:2
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1:3
1:4
1:5
December 7, 2013
A depth of Good.
A depth of Evil.
A depth of Above.
A depth of Below.
A depth of East.
A depth of West.
A depth of North.
A depth of South.
The singular Master,
God faithful King,
dominates over them all
from His holy dwelling
until eternity of eternities.
1:6
1:7
pg. 175
1:8
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1:9
1:10
1:11
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1:12
1:13
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1:14
pg. 178
December 7, 2013
Chapter 2
2:1
2:2
2:3
December 7, 2013
2:4
2:5
How?
He permuted them, weighed them, and
transformed them.
Alef with them all,
and all of them with Alef.
Bayt with them all,
and all of them with Bayt.
They repeat in a cycle,
and exist in 231 gates.
It comes out that all that is formed
and all that is spoken
emanates from one ShM.
2:6
December 7, 2013
pg. 181
December 7, 2013
Chapter 3
3:1
3:2
3:3
3:4
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3:5
3:6
3:7
3:8
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3:9
pg. 184
December 7, 2013
Chapter 4
4:1
Seven Doubles:
Bet, Gimel, Dalet,
Kaf, Peh, Raysh, Tav.
They direct themselves with two tongues:
Bet-Bhet, Gimel-Ghimel, Dalet-Dhalet,
Kaf-Khaf, Peh-Pheh, Raysh-Rhaysh, Tav-Thav.
A structure of soft and hard,
strong and weak.
4:2
Seven Doubles: - .
Their foundation is:
Wisdom, Wealth, Seed,
Life, Dominance, Peace, and Grace.
4:3
Seven Doubles: - .
In speech and in transposition.
The transpose of Wisdom is Folly.
The transpose of Wealth is Poverty.
The transpose of Seed is Desolation.
The transpose of Life is Death.
The transpose of Dominance is Subjugation.
The transpose of Peace is War.
The transpose of Grace is Ugliness.
pg. 185
4:4
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Seven Doubles: - .
Up and Down.
East and West.
North and South.
And the Holy Temple precisely in the center.
And it supports them all.
4:5
Seven Doubles: - .
Seven and not six.
Seven and not eight.
Examine with them,
And probe with them.
Make [each] thing stand on its essence.
And make the Creator sit on His base.
4:6
4:7
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4:8
4:9
4:10
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4:11
4:12
4:13
4:14
December 7, 2013
4:15
Seven Doubles: - .
With them were engraved:
Seven Worlds, seven firmaments,
seven lands, seven seas,
seven rivers, seven deserts,
seven days, seven weeks,
seven years, seven sabbaticals,
seven jubilees,
and the Holy Temple.
Therefore, He made sevens beloved
under all the heavens.
4:16
pg. 189
December 7, 2013
pg. 190
December 7, 2013
Chapter 5
5:1
Twelve Elementals:
Heh, Vav, Zayn,
Het, Tet, Yud,
Lamed, Nun, Sameck,
Ayin, Tzaddie, Qof.
Their foundation is:
speech, thought, motion,
sight, hearing, action,
coition, smell, sleep,
anger, taste, laughter.
5:2
Twelve Elementals.
.
Their foundation is the twelve diagonal boundaries:
The east upper boundary.
The east northern boundary.
The east lower boundary.
The south upper boundary.
The south eastern boundary.
The south lower boundary.
The west upper boundary.
The west southern boundary.
The west lower boundary.
The north upper boundary.
The north western boundary.
The north lower boundary.
pg. 191
December 7, 2013
5:3
Twelve Elementals.
.
Their foundation is:
He engraved them, carved them, permuted them,
weighed them, and transformed them.
And with them He formed:
Twelve constellations in the World;
Twelve months in the Year;
And twelve directors in the Soul.
Male and female.
5:4
pg. 192
5:5
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5:6
5:7
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5:8
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5:9
5:10
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5:11
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Chapter 6
6:1
6:2
6:3
6:4
December 7, 2013
6:5
Three:
Each one stands alone.
One acts as advocate;
one acts as accuser;
and one decides between them.
Seven:
Three opposite three,
and one is the rule deciding between them.
Twelve stand in war:
Three love;
three hate;
three give life;
and three kill.
Three love: the heart and the ears.
Three hate: the liver, the gall, and the tongue.
Three give life: the two nostrils and the spleen.
Three kill: the two orifices and the mouth.
And God faithful King rules over them all
from His holy habitation
until eternity of eternities.
pg. 198
December 7, 2013
One on three;
three on seven;
seven on twelve.
And all are bound, one to another.
6:6
6:7
December 7, 2013
and He considered it
to him for righteousness (Genesis 15:6).
He made with him a covenant
between the ten fingers of his hands
(this is the covenant of the tongue)
and between the ten toes of his feet
(this is the covenant of circumcision).
And He bound the 22 letters of the
Torah to his tongue.
And He revealed to him His mystery.
He drew them in water;
He flamed them with fire;
He agitated them with Breath;
He burned them with the seven [planets];
He directed them with the twelve constellations.
End of Sefer Yetzirah
pg. 200
December 7, 2013
pg. 201