sefer yetzirah magic

☩☩☩

The Key to the Holy Temple

☩☩☩

Sefer Yetzirah Magic December 7, 2013

pg. 1

This eBook is periodically revised and updated.

The date-stamp of this edition is shown at the top-right of the page.

Click the following image to download the latest edition.

AstroQab Publishing 1998‒2012

First Electronic Edition 2012

First Published: 12th Dec. 2012

Author: Patrick Mulcahy

Patrick Mulcahy©2012

E-book Cover Art, Design &

Production by Patrick Mulcahy

Email: [email protected]

Website: http://astroqab.co.nr/

mailto:[email protected]

http://astroqab.co.nr/

http://members.dodo.com.au/~astroqab/sy_magic_book.htm


pg. 2

Table of Contents

☩ THE KEY TO THE HOLY TEMPLE ☩ ......................................................... 6

Preface ...................................................................................................... 6

Introduction ........................................................................................... 12

Tree of Yetzirah ..................................................................................... 14

Twelve Boundaries ................................................................................ 25

Ten Sefirot .............................................................................................. 28

Seven Doubles ....................................................................................... 34

Three Mothers ........................................................................................ 37

The Holy Temple ................................................................................... 44

Restoring the Holy Temple................................................................... 58

Jacob & Israel ......................................................................................... 61

Sealing the Depths ................................................................................. 64

The Ritual of Sealing the Depths .......................................................... 70

Commentary ...................................................................................... 71

Invoking the Shekinah .......................................................................... 75

The Shekinah Invocation Ritual ........................................................... 79

Commentary ...................................................................................... 80

Air, Water, and Fire ............................................................................... 83

Fixed, Mutable, and Cardinal ........................................................... 89

Earth ....................................................................................................... 97

Fathers & Descendants.......................................................................... 99

A Tzawfone Working .......................................................................... 111

Commentary .................................................................................... 112


pg. 3

The Holy ShM ...................................................................................... 114

The Alef Principle ................................................................................ 138

The GLGL Wheel ................................................................................. 143

Verses 2:4-6 Decoded ...................................................................... 145

The LB Wheel ................................................................................... 161

The TLY Spiral ................................................................................. 167

The Book of Ezekiel ......................................................................... 170

Some Jacob’s Wheel Links .............................................................. 172

The Sefer Yetzirah ............................................................................... 173

Table of Figures

Figure 1 : The Emanation of Da’at ............................................................. 9

Figure 2 : Two Versions of the Tree of Life ............................................. 15

Figure 3 : Tree of Yetzirah - Octahedron ................................................. 16

Figure 4 : The Twelve Diagonal Boundaries ........................................... 18

Figure 5 : Twelve Diagonal Boundaries .................................................. 26

Figure 6 : Three Horizontal Pathways ..................................................... 38

Figure 7 : ‚One on three; three on seven; seven on twelve‛ .................. 39

Figure 8 : The Tree of Yetzirah ................................................................. 43

Figure 9 : ‚Three on Seven‛ ...................................................................... 50

Figure 10 : The Double Letters & the Depths .......................................... 54

Figure 11 : ‚Seven on Twelve‛ ................................................................. 56

Figure 12 : The Tree of YHVH .................................................................. 66

Figure 13 : The Holy Temple Octahedron ............................................... 71


pg. 4

Figure 14 : Sealing the Depths .................................................................. 74

Figure 15 : Yud, Heh, and Vav ................................................................. 84

Figure 16 : The Holy Temple Octahedron ............................................... 91

Figure 17 : Garden, Wall, and Ceiling ..................................................... 93

Figure 18 : Abraham, Isaac, & Jacob/Israel ............................................ 101

Figure 19 : Tree of Yetzirah - Six Seals ................................................... 102

Figure 20 : The Six Seals & the Twelve Descendants ........................... 104

Figure 21 : The Octahedron - Descendants ........................................... 108

Figure 22 : Tree of Yetzirah - Descendants ............................................ 109

Figure 23 : Jacob Surrounded by his Twelve Sons ............................... 110

Figure 24 : The Emanation of Shin (and Tav) ....................................... 116

Figure 25 : The Emanation of Maym (and Kaf) .................................... 117

Figure 26 : The Da'at Nexus ................................................................... 119

Figure 27 : The Alef (א) Pathway is Focused in Da’at........................... 121

Figure 28 : The Merging of Shin and Maym ......................................... 123

Figure 29 : ShM in the Twelve Pathways .............................................. 132

Figure 30 : ShM & the Sixfold Star ......................................................... 137

Figure 31 : The GLGL Wheel (called Jacob’s Wheel) ............................ 144

Figure 32 : The Basic Wheel Design ....................................................... 145

Figure 33 : Ordinal Numbers - Magical Arrangement ......................... 146

Figure 34 : The Hebrew Letter Correspondences ................................. 149

Figure 35 : The Hebrew Letter Correspondences (Eng.) ...................... 150

Figure 36 : The First Wheel - RLA (231) ................................................ 151

Figure 37 : ONG - Hebrew ...................................................................... 153

Figure 38 : ONG - English....................................................................... 153


pg. 5

Figure 39 : The First Wheel Pathway Sequence .................................... 155

Figure 40 : The Second Wheel ................................................................ 157

Figure 41 : "Air that cannot be grasped"................................................ 158

Figure 42 : The Second Wheel Pathway Sequence ............................... 159

Figure 43 : The Key Mandala ................................................................. 161

Figure 44 : The GLGL Wheel - Tav (ת) ................................................... 162

Figure 45 : The Projection of Alef ........................................................... 163

Figure 46 : The Implanted Alef .............................................................. 163

Figure 47 : Key Wheel - Alef Shin .......................................................... 165


pg. 6

Sefer Yetzirah ☩ Magic

☩ THE KEY TO THE HOLY TEMPLE ☩

Preface

Here’s a question for you<

What is the name of the tenth sefirah of the kabbalistic Tree of Life?

If you answered ‘Malkut’ then you’re correct, but only in relation to

the contemporary Tree diagram. The tenth sefirah of the ancient ‘Tree

of Yetzirah’1 is called ‘depth of North’.

Ten: He sealed ‘north’ and faced to the left,

and sealed it with Heh, Vav, Yud.

[From: Sefer Yetzirah, 1:13]

Is today’s Malkut equivalent to the ancient ‘depth of North’?

This book will endeavour to help you answer that, and other

perplexing questions concerning the kabbalistic Tree of Life.

1 The ‘Tree of Yetzirah’ is my label for the metaphysical structure outlined (and

implied) in the text of the Sefer Yetzirah.


pg. 7

A significant point of difference between the Tree of Yetzirah and the

modern kabbalistic Tree of Life is that the sefirot and pathways of the

ancient Yetziratic Tree are etymologically (and therefore, archetypally)

interconnected. That’s because, at its heart, the Sefer Yetzirah is a

linguistic text.

Conversely, while it’s true the sefirot and pathways of the modern

Tree are geometrically (i.e. physically) linked together, they have no

fundamental linguistic (or archetypal) interrelationship. Instead, the

pathways and sefirot are generally viewed as two separate and

essentially dissimilar components that are combined together to form

the Tree of Life diagram.

One thing both Trees have in common is that in both cases their

twenty-two pathways reflect the archetypal essence of the twenty-two

letters of the Hebrew alphabet. And also, the sefirot of both Trees are

numbered one to ten (albeit in differing arrangements). However, a

key distinction between the two versions of the Tree diagram is that

the ten sefirot of the Tree of Yetzirah, like its twenty-two pathways, are

derived from the Hebrew alphabet. This was known by the author of

the Zohar<

He [the Creator] enfolded Himself in a covering of a

supernal radiance of thought and created therefrom a

world. He produced from the light of that supernal

radiance mighty cedars of the upper world, and placed His

chariot on twenty-two graven letters which were carved

into ten utterances [sefirot] and infixed there.

[Soncino Zohar. Vol I, Pg. 111. Bereshith, 29a.]

[Bracketed blue text has been added by me.]


pg. 8

The sefirot are called ‘utterances’ because they represent the spoken

word of the Creator, and divine speech requires divine language.2

For example: The second sefirah of the Tree of Yetzirah is called

‘Breath from Breath’. It’s an expression of the Hebrew mother letter

Alef (א). Similarly, the third sefirah ‘Water from Breath’ is an

expression of the Hebrew mother letter Maym (מ), and the fourth

sefirah ‘Fire from Water’ is an expression of the Hebrew mother letter

Shin (ש). And the other sefirot are also expressions of Hebrew letters.

My previous book—Formation of the Tree of Life—presents a detailed

exploration of the nature and structure of the Tree of Yetzirah. Its main

thesis is that the lower sefirot of the Tree are emanations of pathways

located in the Tree’s higher branches. And similarly, it explains the

manifestation of the higher sefirot as the projected influence of

pathways in the Tree of the World above Yetzirah.

To summarize: The three supernal sefirot—known as Keter, Hockmah,

and Binah—are projections of the three mother letter pathways (Alef,

Maym, and Shin) of the higher ‘Tree of Beriah’.3 The three mother

letter pathways of the Tree of Yetzirah are projections of the three

supernal sefirot—Keter, Hockmah, and Binah—of the ‘Yetziratic’ Tree.

The seven lower sefirot are projections of the seven supernal pathways

(i.e. the seven double letter pathways) of the same Tree. The twelve

simple letter pathways of the Tree of Yetzirah, like the path of Shin, are

also emanations of the sefirah Binah.4

2 ‚Ten utterances‛ is a reference to the ten sayings of the Elohim in Genesis, Chap.I.

3 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.

4 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.


pg. 9

A good example of the projection process is the manifestation of the

sphere of Da’at (ב). Da’at is an emanation of the pathway (Bayt, ב) that

extends between Hockmah (מ) and Binah (ש).5 The influence of the Bayt

pathway descends, consolidates, and stabilizes to form the sphere of

Da’at (ב). Thus, the Hockmah-to-Binah pathway and Da’at share the

same archetypal essence (i.e. Bayt, ב) but differ in the form that the

Bayt archetype takes—that is, a ‘pathway’ versus a ‘sefirah’.

5 In most kabbalistic traditions, the sphere of Da’at is understood to be the ‘child’ of

the sefirot Hockmah and Binah.

Figure 1 : The Emanation of Da’at


pg. 10

The pathways represent passive (or receptive), fluid, open-ended

embodiments of the Hebrew letter archetypes. They are home to the

various hierarchies of angels whose task it is to transmit and give form

to the divine influx. They generate forms from their own substance

that reflect the play of Shin and Maym within their own domains.

The sefirot represent relatively fixed, delimited, stable, but active

expressions of the Hebrew letter archetypes. They anchor the

Consciousness principle within the various planes of the Creation.

They focus the Consciousness principle into the pathways (wherein the

changing physical universe is subjectively experienced).

The golden rule is: Sefirot are emanations of higher pathways;

Pathways are emanations of higher sefirot.

The pathway-sefirah relationship that exists within the Tree of

Yetzirah is unique and adds another level of meaning to the basic

structure of the kabbalistic Tree of Life.

Since the 2007 writing of my book ‘Formation of the Tree of Life’ a few

of my original thoughts concerning the nature and structure of the

Tree of Yetzirah have changed. The changes in my understanding are

not so fundamental however, as to render obsolete my previous book,

but they are quite significant.

The main gist of my new perception involves the realization that what

we now call the ‘non-sefirah’ Da’at is actually counted as one of the ten

sefirot of the original Tree of Yetzirah. It’s given there the name ‘depth

of Above’. And I now realize that the extra ‘non-sefirotic’ component

of the Tree of Yetzirah—the ‘Holy Temple’—is what is now referred to

as the sefirah ‘Tifaret’.


pg. 11

Even though the Holy Temple is a very important component of the

Tree of Yetzirah, the Sefer Yetzirah does not number it as sefirah. It

excludes it for symbolic reasons and because it’s concealed within (i.e.

at the centre of) the Octahedron. This is explained below.


pg. 12

Introduction

It’s speculated, though not established for certain, that the Sefer

Yetzirah (‘Book of Formation’) was written sometime around the 2nd

century CE—that is, soon after the razing of the second Temple in

Jerusalem in 70 CE.6 The synchronicity of these two events is

significant because I believe the Sefer Yetzirah was produced partly in

response to a spiritual crisis engendered by the Temple’s destruction.

Clearly the book was composed by Jewish metaphysicians intent on

transmitting a system of knowledge that would assist with the

spiritual healing of future generations. But the book was written in

coded form and the decryption key was lost.

The Holy Temple in Jerusalem was the venerated symbol of God’s

holy covenant with His people. It was literally perceived as the ‘House

of God’—the sacred place wherein dwelled the divine Presence, the

Shekinah. And from that holy place the Shekinah was able to

spiritually support the Jewish community.

The destruction of the second Temple in 70 CE was therefore perceived

by the people as ostensibly removing the divine Presence from their

midst, and appeared to break an important spiritual link. It effectively

placed the Jewish people in spiritual exile, and psychologically

alienated them from their God.

But the Jewish occultists of the time (the spiritual elders of Judaism)

knew that the Holy Temple in Jerusalem was merely the mundane

6 Some kabbalists believe the book was written much earlier and claim its author was

the biblical patriarch Abraham.


pg. 13

physical expression of an even greater metaphysical Temple destined

to be built within human consciousness. So they composed the Sefer

Yetzirah as an instruction manual for building the ‘third Temple’—the

sacred inner ‘Temple of YHVH’.

Up and Down.

East and West.

North and South.

And the Holy Temple precisely in the center

and it supports them all.


The key to deciphering the Sefer Yetzirah’s coded instructions was

lost, and the numerous revisions of the ancient document have led to

the corruption of the original text. But this e-book, Sefer Yetzirah

Magic, aims to re-forge that original key, and it’s hoped that with it

you’ll be able to rebuild the Holy Temple within your psyche and

thereby establish a more conscious connection with the Creator of All.


pg. 14

Tree of Yetzirah

The Sefer Yetzirah details a structure that resembles the Tree of Life

diagram of the modern day Kabbalah. But because the Sefer Yetzirah’s

metaphysical system predates all current traditions of Kabbalah by at

least a thousand years, it’s no surprise that its Tree blueprint is a little

different to the modern kabbalistic Tree of Life.

It’s clear that current versions of the Tree diagram represent the

development (over hundreds of years) of original ideas contained in

the Sefer Yetzirah. But it’s also apparent that most contemporary Tree

designs have strayed considerably from the source in certain important

respects.

If you’re familiar with the modern Tree of Life diagram then you may

need to let go of some basic assumptions and expectations regarding

the shape of the original ‘Tree of Yetzirah’. But you’ll definitely notice

the similarities that exist between the ancient Tree and its modern day

counterparts.

Both the modern Tree of Life and the Tree of Yetzirah have ten sefirot,

although their numbering systems differ.7 And both Tree diagrams

incorporate twenty-two pathways between the ten sefirot. Also, they

both include an additional eleventh sphere. But that’s where their

structural similarities end.

7 The Sefer Yetzirah numbers the sefirot as opposing complementary pairs. The

sefirot of the modern Tree are numbered hierarchically from highest to lowest.


pg. 15

Like the modern Tree of Life, the Tree of Yetzirah can easily be drawn

in two dimensions. But unlike the conventional Tree, the essential form

of the Tree of Yetzirah is three dimensional. This is made abundantly

clear by instructions given in the text of the Sefer Yetzirah.8

8 See especially: Sefer Yetzirah, 5:2.

Figure 2 : Two Versions of the Tree of Life


pg. 16

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.

Figure 3 : Tree of Yetzirah - Octahedron


pg. 17

Strangely, many commentators ignore (or are unaware of) the Sefer

Yetzirah’s actual design blueprint for the Tree of Life. Instead, they

promote a numerologically based approach to the positioning of the

twenty-two pathways. But one only needs to read the Sefer Yetzirah’s

description of the twelve edges (or ‚diagonal boundaries‛9 as they are

called in the text) to know that the numerological approach is

untenable. Unfortunately, many people automatically assume that the

phrase ‚diagonal boundaries‛ refers to the twelve sloping pathways of

the modern Tree diagram. But the Sefer Yetzirah’s design

specifications directly contradict that idea.

The twelve sloping pathways of all standard versions of the Tree of

Life diagram are separated and scattered over the entire body of the

Tree’s structure. However, the Sefer Yetzirah clearly indicates (in verse

5:2) that the twelve boundaries compose the twelve edges of a single

three-dimensional homogenous form—namely, an octahedron. And

the text also suggests (in verse 6:5) that those twelve boundaries are

located within the lower section of the Tree diagram.

In the image below, the twelve simple letter pathways are coloured

red. The Sefer Yetzirah positions them in relation to six directional

‘depths’. The six depths are named: ‘Above’, ‘Below’, ‘East’, ‘West’,

‘North’, and ‘South’.10

9 The original Hebrew phrase is ‘גבולי אלכסון’, ‘g’vulei alakson’. This term technically

refers to the side of a triangle. See: ‘An Introduction to the Sefer Yetzirah’, by

Christopher P. Benton. Published in: The Maqom Journal for Studies in Rabbinic

Literature, Vol VII, Winter 2004. The twelve ‘diagonal boundaries’ define the sides of

eight equilateral triangles that together form an octahedron.

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).


pg. 18

The twelve sloping pathways of the modern Hermetic Tree of Life

obviously bear no relation to the six spatial directions, and instead are

spread out amongst all the ten sefirot. This is also true of other well-

known versions of the Tree diagram. Therefore, it’s clear that the

twelve sloping pathways do not conform to the Sefer Yetzirah’s design

specifications for the twelve simple letter ‚diagonal boundaries‛.

Verse 6:5 of the Sefer Yetzirah gives us the basic structural elements of

the Tree of Yetzirah.

Figure 4 : The Twelve Diagonal Boundaries


pg. 19

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. 20

The Tree has a basic fourfold hierarchical structure. The main body of

the Tree is crowned by a single component that’s higher than all the

others. Below it are grouped three components. Clustered below them

is a group of seven components. These seven sit upon a group of

twelve components. As verse 6:5 states<

One on three.

Three on seven.

Seven on twelve.


Verse 6:5 is ingenious in the way that it reveals and at the same time

conceals the deepest mysteries of the Sefer Yetzirah. Without the lost

key though it’s quite difficult to decipher exactly what design elements

this verse is referring to. But with the restored key we can now decode

the information contained in this very cryptic verse.

Three:


One acts as advocate,

one acts as accuser,


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’.

11 The three sefirot are described in verse 1:10-12 of the Sefer Yetzirah. (See the

Appendix.)


pg. 21

Seven:



The next section refers to the seven double letters and the six

directional depths (i.e. lower sefirot) of the Tree of Yetzirah: ‘Above’,

‘Below’, ‘East’, ‘West’, ‘North’, and ‘South’. Naturally, Above is

opposite Below, East is opposite West, and North is opposite South. In

other words: ‚three opposite three‛. These six correspond with the

modern sefirot of the Tree of Life known as: ‘Da’at’, ‘Yesod’, ‘Hesed’,

‘Hod’, ‘Netzah’, and ‘Geburah’.

The mysterious seventh component is described as ‚the rule deciding

between them‛. It corresponds with the sefirah of the modern Tree of

Life commonly known as Tifaret. But the Sefer Yetzirah does not refer

to the additional sphere as Tifaret, and does not number it as a sefirah.

Instead it refers to Tifaret as the ‘Holy Temple’ (היכל הקודש).12

Seven Doubles: בגד - כפרת

Up and Down.

East and West.

North and South.

And the Holy Temple precisely in the center

and it supports them all.


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

12 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.


pg. 22

represent ‘pillars’ that establish the six extremities of the ‘World’—i.e.

the ‘World’ octahedron. From the centre Tifaret illuminates the

octahedron with the light of consciousness, and gives expression to the

Holy Name (i.e. ShM, שם). This will be explained below.

A reading of verse 1:14 makes it clear that the Sefer Yetzirah does not

count the Holy Temple amongst the ten sefirot of the Tree.

These are the ten sefirot beli mah:13

The Breath of the Living God,

Breath from Breath,

Water from Breath,

Fire from Water,

Up, Down, East, West, North, South.


As you can see, the Holy Temple is not included in the above list of ten

sefirot. But even so, it’s still considered to be an essential and very

important component of the Tree of Yetzirah.

13 The ambiguous Hebrew phrase ‘beli mah’ (בלי מה) literally translates as ‘without

what?’ and is usually interpreted to mean ‘nothingness’. (See below for my

translation of the term.)


pg. 23

Another significant distinction that exists between the Tree of Yetzirah

and the contemporary Tree of Life involves the sphere of Da’at. Da’at

is not counted as a sefirah in the modern Tree diagram, but is

numbered as one of the ten sefirot of the ancient Tree of Yetzirah. The

Sefer Yetzirah calls Da’at the ‘depth of Above’, and also refers to it as a

‘singular covenant’ (or ‘covenant of unity’).

Ten sefirot beli mah.

In the number of ten fingers.

Five opposite five

with a singular covenant

precisely in the middle.

In the circumcision of the tongue,

and in the circumcision of the member.


The term ‚singular covenant‛14 (ברית יחיד) is used to describe Da’at’s

special role as unifier of the ten sefirot (i.e. ‘depths’) of the Tree of

Yetzirah. The phrase ‚five opposite five‛ refers to the five pairs of

opposing depths as listed in verse 1:5. (See below.) Da’at is positioned

in the midst (i.e. ‚precisely in the middle‛) of the ten sefirot of the Tree

of Yetzirah.15

The statement ‚five opposite five with a singular covenant precisely in

the middle‛ suggests a symbolic association between Da’at (as the

‘singular covenant’) and Tifaret (as ‘the Holy Temple’). Their close

association is implied by the similar statement ‚three opposite three

14 This is Aryeh Kaplan’s translation, but other alternatives include ‚covenant of the

Unique One‛ and ‚covenant of unity‛. See: Sefer Yesira. A. Peter Hayman. Mohr

Siebeck, 2004. Pg. 67.

15 That is, Da’at is positioned at the centre of the middle column of the Tree of

Yetzirah—halfway between Ain Sof and Yesod.


pg. 24

and one is the rule deciding between them‛16. This phrase refers to the

pivotal function of Tifaret in relation to the six directional sefirot. And

note that it’s also said of Tifaret: ‚And the Holy Palace precisely in the

center‛17—that is, in the centre of the group of six lower sefirot (‚three

opposite three‛).

Da’at is identified as a singular covenant after the Holy Temple has

been built.

When Da’at becomes established (in human consciousness) as the apex

of the Holy Temple octahedron it forms a link between the six lower

sefirot and the four higher sefirot. Da’at as a ‘singular covenant’

symbolizes the union of macrocosm and microcosm—God and

Humanity. In other words, Da’at facilitates the unification of the ten

sefirot.

The Holy Temple in Jerusalem symbolized a covenant of union

between the Jewish people and the divine Creator, but when it was

physically destroyed by the Romans in 70 CE the covenant was

thought to be broken. So, to mirror that reality, the Sefer Yetzirah

excludes the Holy Temple (i.e. Tifaret) from the ten sefirot of the Tree

of Yetzirah. But importantly, it does include coded instructions on how

to rebuild the Temple, and consequently activate Da’at as a covenant

of union between God and Humanity.

16 Sefer Yetzirah, 6:5.



pg. 25

Twelve Boundaries

The Sefer Yetzirah describes the twelve boundaries as connecting lines

that extend between the six lower sefirot of the Tree of Yetzirah. This is

clearly stated in verse 5:2.

Twelve Simples:

.הוז חטי לנס עצק

Their foundation is the twelve diagonal boundaries:

The east upper boundary;

The east northern boundary;

The east lower boundary;

The south upper boundary;

The south eastern boundary;

The south lower boundary;

The west upper boundary;

The west southern boundary;

The west lower boundary;

The north upper boundary;

The north western boundary;

The north lower boundary.

They extend continually until eternity of eternities,

And it is they that are the boundaries of the World.



pg. 26

Because the twelve boundaries extend between the six lower

‘directional’ sefirot, they must be located together in the lower part of

the Tree (as previously explained). It’s obvious from verse 5:2 that the

twelve diagonal boundaries are not separated and scattered amongst

all the ten sefirot of the Tree diagram. But that’s how many students of

the Kabbalah assume they are placed.

It’s geometrically impossible, for example, for the twelve diagonal

pathways of the GRA version of the Tree diagram (above left) to

conform to the boundary placement instructions of verse 5:2.

However, the Tree of Yetzirah (above right) conforms perfectly to the

Sefer Yetzirah’s design specifications.

Figure 5 : Twelve Diagonal Boundaries


pg. 27

The three dimensional figure that naturally results from the

instructions of verse 5:2 is an octahedron. Some commentators derive a

cube, but it’s more logical to associate the six directional sefirot (or

‘depths’) with the six vertices of an octahedron (unless the cube

concept is developed outside the natural structure of the Tree of Life).

If you try to picture the six lower sefirot as the six square sides of a

cube you’ll find it very difficult. But it’s easy to see the sefirot as six

vertices with twelve edges extending between them to form an

octahedron.

The octahedron incorporates the entire lower portion of the Tree of

Yetzirah, and provides us with a magical tool we can use to heal the

rift that unfortunately exists within human consciousness. The rift

effectively separates Humanity and the divine Creator. But it only

exists as a hiatus in human awareness.

Human-beings tend to be oblivious of the existence/reality of the

divine Creator. But thankfully the rift doesn’t represent the complete

separation of Humanity from the Divine. That would be impossible.


pg. 28

Ten Sefirot

Seven Doubles: ב ג ד - כ פ ר ת.

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.


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 and not nine.

Ten and not eleven.

Understand with wisdom;

Be wise with understanding.

Examine with them

and probe from them.


pg. 29


and make the Creator sit on His base.


The Hebrew word ‘mawkone’ (מכון, MKVN)18 translated here as ‘base’,

is a reference to the sefirah Da’at, called ‘depth of Above’. Mawkone

means ‘foundation’ and is often understood in the Hebrew Bible to

refer to the site of God’s temple. And just as the sefirah Yesod (יסוד,

YSVD, also meaning ‘foundation’) represents the foundation of human

consciousness, Mawkone identifies Da’at as the foundation of divine

Consciousness.

‚Ten and not nine‛ in verse 1:4 refers to the temptation to exclude the

first sefirah—Ain Sof19, called the Holy Breath—from the sefirot,

thereby deriving nine sefirot instead of ten. ‚Ten and not eleven‛

warns against adding Malkut to the bottom of the Tree because that

would make eleven sefirot.

The ten sefirot of the Sefer Yetzirah are also called ‘depths’.

18 See verses1:4 and 4:5.

19 Ain Sof (אין סוף) translates literally as ‘no end’. It represents the infinite unknown.


pg. 30

Ten Sefirot beli mah:

Their measure is ten

which have ain sof.20

A depth of Beginning,

A depth of End,

A depth of Good,

A depth of Evil,

A depth of Above,

A depth of Below,

A depth of East,

A depth of West,

A depth of North,

A depth of South.

The singular Master,

God Faithful King,

dominates over them all

from His holy dwelling



Verse 1:5 lists the ten depths in two groups, and as opposing pairs.

Obviously Malkut is not included, but many people still make the

mistake of adding Malkut as a sefirah. And then they compound the

error by assigning a ‘depth’ to it (usually ‘depth of End’ or ‘depth of

Evil’). This not only disrupts the original depth hierarchy, but

completely disrupts the Sefer Yetzirah’s system of ten sefirot.

20 See the note above.


pg. 31

The ten sefirot are clearly delineated in the text of the Sefer Yetzirah.

There are four sefirot located at the top of the Tree diagram, and below

them are six ‘directional’ sefirot that produce the octahedron. There is

also an extra component of the Tree, that’s not called a sefirah, but is

referred to as the Holy Temple.

Malkut is not one of the four highest depths, and nor is it one of the six

lower ‘directional’ depths. Therefore it cannot be the ‘depth of Evil’, or

any of the ten depths. The depths, as aforesaid, are presented in two

groups—a higher group of four and a lower group of six—and as a

series of opposing principles.

Ten sefirot beli mah:


which have no end.

A depth of Beginning, [Ain Sof – Holy Breath]

A depth of End, [Keter – Breath from Breath]

A depth of Good, [Hockmah – Water from Breath]

A depth of Evil, [Binah – Fire from Water]

A depth of Above, [Da’at]

A depth of Below, [Yesod]

A depth of East, [Hesed]

A depth of West, [Hod]

A depth of North, [Netzah]

A depth of South. [Geburah]

In fact, the first three lines of this verse cryptically instruct us to

exclude Malkut, and include Ain Sof. ‚Beli mah‛ (בלי מה) translates to

‘without Mah’, where the Hebrew word Mah (מה) in ancient

Kabbalistic tradition, is associated with the sefirah Malkut.


pg. 32

"That extremity of heaven is called Mi, but there is another

lower extremity which is called Mah (What?)... Of a surety

the veiled One, the most high, the sum of all existence will

heal thee and uphold thee—Mi, the extremity of heaven

above, Mah, as far as the extremity of heaven below. And

this is the inheritance of Jacob, he being the "bolt that passes

from extremity to extremity" (Exod. XXVI, 28), that is, from

the higher, identical with Mi, to the lower, identical with

Mah, as he occupies a position in the middle."

[From: Soncino Zohar, Prologue 1b.]

The Hebrew word 'Mi' (מי)21 signifies Binah (and the first Heh of

YHVH). 'Mah' (מה)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’ (אין סוף). Therefore, a more appropriate translation of

the first three lines of verse 1:5 is<

Ten sefirot without Mah [Malkut]:


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 (וו) means ‘nail’ (or ‘bolt’).


pg. 33

The Holy Temple is a sacred place that contains, preserves, and reflects

the Light of the Creator. It is there that He has chosen to especially

abide—concealed in the midst of the octahedron, close to His creation,

in His Holy Temple, or Tifaret. But the Holy Temple remains devoid of

the divine Presence—that is, until we build the Holy Temple

octahedron, and activate the ‘singular covenant’ in Da’at. Verse 1:5

continues<


God Faithful King,




The ‘holy dwelling’ (of verse 1:5) is the Holy Temple octahedron. It’s

the place of the ‘singular Master’, the ‘singular covenant’ (of verse 1:3),

and the ‘One ShM’ (of verses 2:5 and 2:6). The foundation of the Holy

Temple is the sefirah Mawkone (Da’at), called ‘depth of Above’. It’s

associated with the first Hebrew double letter, Bayt (ב). Bayt means

‘house’, as in the ‘House of God’, or Holy Temple.

Another important reason why Malkut is not included as a component

of the Tree of Yetzirah is because it embodies the lowest kabbalistic

world of Assiah (i.e. ‘Making’). The Tree of Yetzirah specifically

delineates the world of Yetzirah (i.e. ‘Formation’). That’s why the six

‘seals’ of Yetzirah only include the first three letters—Y, H, V—of the

divine Name YHVH. They necessarily exclude the final Heh because it

represents Assiah and the sefirah Malkut, and therefore doesn’t belong

in the world of Yetzirah. The final Heh is only appended to the six

YHV seal formulas when magical forces are required to flow down

from the world of Yetzirah into the world of Assiah.


pg. 34

Seven Doubles

There’s much speculation among kabbalists as to the Sefer Yetzirah’s

original assignment of the seven astrological planets to the seven

Hebrew double letters. The oldest surviving manuscripts of the text

present conflicting data presumably caused by scribal error and/or

deliberate obfuscation.

My own solution to this conundrum is based on the fact that the Sefer

Yetzirah likes to organize its Tree of Life components in alphabetical

order. For example, the Sefer Yetzirah presents the three mother letter

sefirot in their natural alphabetical order—Alef, Maym, Shin—and it

associates the twelve zodiacal signs with the twelve simple letters in

their natural alphabetical order. Therefore, it’s likely that the seven

double letters will be associated with the seven planets in alphabetical

order.

There’s universal agreement in all versions of the Sefer Yetzirah that

the alphabetical order of the twelve simple letters parallels the natural

heavenly order of the twelve zodiacal constellations (as observed by

astrologers for thousands of years). But what is the ‘natural order’ of

the seven astrological planets?

It’s my belief that, in the Sefer Yetzirah, the planets are ordered

according to their cyclical movement as observed by the ancient

astrologers who wrote the original text.

The orbital periods of the planets (as viewed from Earth) are as

follows<


pg. 35

Planet Period (yrs) Letter

Saturn 29.46 Bayt (ב)

Jupiter 11.86 Gimel (ג)

Mars 1.881 Dalet (ד)

Sun 1 Kaf (כ)

Venus 0.615 Peh (פ)

Mercury 0.241 Raysh (ר)

Moon 0.0748 Tav (ת)

In this scheme, planetary seniority is based on the length of a planet’s

cycle. So for example, Saturn is viewed as chief among the seven

planets because its orbital period (29.46 years) is the greatest.

Therefore, Saturn is assigned the first Hebrew double letter (i.e. Bayt).

But modern Hermetic kabbalists tend to reject these correspondences,

even though they feature in many versions of the Sefer Yetzirah—and

strangely, even though the sefirot of the modern Hermetic Tree of Life

are recognized as following exactly the same orbital sequence of

planets.

3. Binah (Saturn, ב)

4. Hesed (Jupiter, ג)

5. Geburah (Mars, ד)

6. Tifaret (Sun, כ)

7. Netzah (Venus, פ)

8. Hod (Mercury, ר)

9. Yesod (Moon, ת)


pg. 36

The seven lowest sefirot of the Tree of Yetzirah also follow this

planetary sequence except that Saturn is assigned to Da’at.24

The most widely accepted planetary assignments in modern Hermetic

Kabbalah (or Qabalah) are those that were introduced by the original

Order of the Golden Dawn. Those atypical correspondences may be

appropriate for the Golden Dawn system of magic, but have no

relevance in the original magical system of the Sefer Yetzirah.

24 In the Tree of Yetzirah, Binah is assigned the third Hebrew mother letter ‘Shin’, and

the planet Pluto (or ‘divine Fire’).


pg. 37

Three Mothers

Another common misapprehension regarding the design of the Tree of

Yetzirah is the mistaken belief that the three Hebrew mother letters are

associated with the three horizontal pathways of the Tree diagram.

This assumption results from a superficial reading of the Sefer

Yetzirah. It’s true that there is a numerical association between the

three groups of Hebrew letters and the three groups of Tree

pathways—horizontal, vertical, and diagonal. And it’s very tempting

to associate the two together based purely on that numerological

coincidence. But the text of the Sefer Yetzirah does not support or

describe that arrangement.

As previously mentioned, verse 6:5 of the Sefer Yetzirah defines the

structure of the Tree of Life as a hierarchy of components arranged in

four overlapping groups of 1, 3, 7, and 12.

One on three.

Three on seven.

Seven on twelve.



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. 38

Life diagram. So based on this observation alone we can deduce that

the three Hebrew mother letters cannot be associated with the three

horizontal pathways. The following diagram illustrates this point.

The phrase ‚seven on twelve‛ refers to the six vertices that anchor the

twelve edges of the octahedron (plus its centre point—the Holy

Temple). And the phrase also refers to the seven Hebrew double letter

pathways that are clustered together above the twelve edges of the

octahedron.

Figure 6 : Three Horizontal Pathways


pg. 39

‚Three on seven‛ refers to the three Hebrew mother letter sefirot that

sit upon the seven double letter pathways at the top of the Tree

diagram.

The phrase ‚one on three‛ refers to the single sefirah called the Holy

Breath (i.e. Ain Sof) that crowns the Tree of Yetzirah. It’s nested upon

the three mother letter sefirot.

[See below for further explanation of the above diagram.]

Figure 7 : “One on three; three on seven; seven on twelve”


pg. 40

As you continue to study the Sefer Yetzirah you’ll realize that its

arrangement of sefirot and pathways is based on deep metaphysical

principles, not on a mundane numerological coincidence.

Another common misunderstanding related to the issue of the three

mother letters and the three horizontal pathways derives from the

apparent ambiguity of verse 6:2.

Three Mothers: Alef, Maym, Shin.

Air, water, and fire.

Fire is above, water is below,

and air of Breath is the rule

that decides between them.

And a sign of this thing

is that fire supports water.

Maym hums, Shin hisses,

and Alef is the Breath of air



The simple solution to this ambiguity is that Alef, Maym, and Shin do

not represent the mundane elements: air, water, and fire. Instead, the

three mothers signify divine Elements (or Principles) that are the

spiritual source of elemental air, water, and fire. The three mothers

produce the mundane elements air, water, and fire when their

influence enters the ‘World’ (עולם).


pg. 41

As it’s written in Sefer Yetzirah 3:4<


In the World25 are air, water, fire.

Heaven was created from fire.

Earth was created from water.

And air from Breath decides between them.


And in verse 3:2 it is written...


A great, mystical secret

covered and sealed with six rings.

And from them emanated air, water and fire.

And from them are born Fathers,

and from the Fathers, descendants.


And again in verse 6:1<

These are the three Mothers: Alef, Maym, Shin.

And from them emanated three Fathers.

And they are air, water, and fire.

And from the Fathers, descendants.

Three Fathers and their descendants.


25 ‘World’ (עולם, Olahm) is the Sefer Yetzirah’s technical name for the octahedron of

the ‘human microcosm’. It’s the octahedron we’re primarily studying in this book.

There are two other octahedrons called ‘Year’ (שנה, Shanah) and ‘Soul’ (נפש, Nefesh).


pg. 42

The three esoteric mother letter principles are defined and named in

verses 1:10-12. These three verses describe the divine Air element as

‘Breath from Breath’ (רוח מרוח); the divine Water element as ‘Water

from Breath’ (מים מרוח); and the divine Fire element as ‘Fire from Water’

They are technical terms intentionally used to differentiate .(אש ממים)

Alef, Maym, and Shin from their mundane counterparts: air, water,

and fire.

The three ‘fathers’ and the three mundane elements air, water, and fire,

are represented by the three Hebrew simple letters: Vav (ו), Heh (ה),

and Yud (י)—not Alef (א), Maym (מ), and Shin (ש).

The three letters YHV compose the six formulae that seal the six

vertices of the octahedron. In other words, these three Hebrew letters

symbolise elemental forces operating within the lower portion of the

Tree of Yetzirah.

Vav, Heh, and Yud are specifically identified by the Sefer Yetzirah as

being simple Hebrew letters26 in order to draw attention to the fact that

they have an affinity with the twelve simple letter ‘boundaries’ that are

the edges of the octahedron.

So when the Sefer Yetzirah states in verse 6:2 ‚Fire is above, water is

below, and air of Breath is the rule that decides between them‛ it’s

describing the three Hebrew simple letters Heh, Yud, and Vav. And

more specifically, it’s referring to the arrangement of the simple letter

pathways into their three groups: Cardinal (above), Mutable (below),

and Fixed (in between). This will be discussed further, when we

examine the nature of the twelve ‘descendants’. (See below.)

26 ‚He chose three letters from among the Simples‛. See verse 1:13.


pg. 43

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.

Figure 8 : The Tree of Yetzirah


pg. 44

The Holy Temple

The unconscious state of the sefirah Da’at (i.e. the ‘singular covenant’)

in the human psyche (i.e. in the octahedron) means that the Holy

Temple (i.e. Tifaret) remains ‘darkened’ due to the absence of the

divine Light (i.e. the ‘Shekinah’) of the Creator. The Sefer Yetzirah

symbolically links this unfortunate condition with the destruction of

the Holy Temple in Jerusalem in 70 CE.

Da’at as the ‘singular covenant’ (or ‘covenant of unity’) represents an

‘agreement’ we have with the Creator to assist in the fulfilment of His

divine Plan on Earth. But while the pathway between Tifaret (the

‘Holy Temple’) and Da’at (the ‘singular covenant’) remains closed to

us we remain unconscious of the role we are destined to play in the

Creation.

For the majority of human-beings the Tifaret-to-Da’at pathway (i.e. the

Maym pathway) represents a spiritual hiatus in human consciousness.

Activating Tifaret’s link with Da’at bridges the gap that currently

exists in consciousness between Humanity and the Creator. Without

the covenant of Da’at we’re lost in exile on planet Earth, unaware of

the divine Presence (Shekinah) in our lives.

The Sefer Yetzirah aims to help us fill the spiritual void by providing a

metaphysical blueprint of the Holy Temple octahedron. It’s a design

we can use to build an inner sanctum, activate the path of Maym,

access the ‘singular covenant’, and draw down the divine Presence

into our conscious awareness.


pg. 45

The Holy Temple octahedron is a sacred work-space established for

the purpose of reuniting ourselves with the Creator in consciousness,

and for performing kabbalistic magic. The full design of the Temple is

represented by the octahedron that forms the lower portion of the Tree

of Yetzirah. The Creator is symbolized by the sefirot and pathways of

the upper part of the Tree—that is, everything above the octahedron.

The divine Presence (i.e. Shekinah) enters into the Holy Temple by

means of the ‘singular covenant’ of Mawkone (i.e. Da’at)—the

uppermost vertex of the octahedron.

As previously explained, the basic structure of the Tree of Yetzirah is

summarized in verse 6:5<

One on three.

Three on seven.

Seven on twelve.



The first sefirah is described as ‘Breath of the Living God’ and the

‘Holy Breath’.27 It’s associated with the Hebrew mother letter Alef (א)

and represents the original unfathomable Source from which the

Creation springs. The Sefer Yetzirah uses language and symbolism (in

verse 1:9) to differentiate this sefirah from the next group of three. In

other words, the Holy Breath remains symbolically separated from the

Tree in a manner similar to the way that Ain Sof is differentiated from

the three supernal sefirot of the modern day Tree diagram.

27 See verse 1:9.


pg. 46

The modern Tree of Life recognises the existence of Ain Sof, but

doesn’t include it in its numbering system28, preferring instead to begin

the counting from Keter. It then adds Malkut as the tenth sefirah in

order to incorporate the kabbalistic world of Assiah.

The Tree of Yetzirah omits the sefirah Malkut from its numeration, but

does include Ain Sof in the counting. This represents a minor

difference in emphasis between the two systems. Both Trees have ten

sefirot, and include the same basic components except that one

numbers Ain Sof at the top of the Tree, and the other numbers Malkut

at the bottom of the Tree.

So at the very top of the Tree of Yetzirah we have<

1. Breath of the Living God (Ain Sof)

The next three sefirot of the Tree of Yetzirah are described in verses

1:10-12.

2. Breath from Breath (Keter)

3. Water from Breath (Hockmah)

4. Fire from Water (Binah)

These three correspond with the modern day sefirot: Keter, Hockmah,

and Binah. They’re associated with the three Hebrew mother letters:

Alef, Maym, and Shin.

The second sefirah (Breath from Breath) is exhaled from the Holy

Breath of Ain Sof (i.e. the first sefirah). This enables the Breath (as

28 Or labels it zero (0).


pg. 47

Keter) to emerge into outer manifestation—like a human breath

condensing in a cloud as it meets the frigid air of a winter’s day.

The two breaths have the same essence (symbolized by Alef, א) and are

therefore virtually indistinguishable from each other. As it is written in

verse 1:7<


Their end is imbedded in their beginning,

and their beginning in their end.


In other words, ‚depth of End‛ (i.e. Keter) is embedded in ‚depth of

Beginning‛ (i.e. Ain Sof) and vice versa.29

The exhaled Breath contains both divine Water (‘moisture’) and divine

Fire (‘heat’). These two principles differentiate from each other and

form the third and fourth sefirot—called Hockmah and Binah in the

modern Tree diagram.

So far we have fulfilled the Sefer Yetzirah’s requirement of ‚one on

three‛, but what of ‚three on seven‛? The next verse lists only six

sefirot. This is a great mystery of the Sefer Yetzirah. There are seven

Hebrew double letters, but only six lower sefirot. The mystery is

29 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).


pg. 48

solved when one of the seven double letters (Kaf, כ, the Sun) is

assigned to the Holy Temple. The sefirah Tifaret symbolizes the Holy

Temple, and Mawkone (Da’at) is its foundation.

The Sefer Yetzirah reveals Da’at (or Mawkone) as the spiritual

foundation of the Holy Temple in verse 1:4.


Ten and not nine.

Ten and not eleven.

Understand [Binah] with wisdom [Hockmah].

Be wise [Hockmah] with understanding [Binah].

Examine with them


Make (each) thing stand on its essence

and make the Creator sit on His Mawkone (מכון).


The Hebrew terms ‘Hockmah’ (Wisdom) and ‘Binah’ (Understanding)

are code words for the third and fourth sefirot of the Tree of Yetzirah.

In other words, verse 1:4 hints at combining these two sefirot to

produce the Creator’s ‘Mawkone’ (‘Base’, ‘Foundation’)—the sacred

site of the Holy Temple.

Here’s a related quote from the Sefer Bahir<


pg. 49

What is the seventh? It is the heaven called Aravot .And

why is it called heaven (ShMYM)? Because it is round like

a head. We learn that it is in the centre *Da’at+, with water

[Hockmah] at its right and fire [Binah] at its left. It

supports water (Sh MYM) from fire and water, and brings

peace between them. Fire comes and finds the attribute of

fire on its side. Water comes and finds the attribute of

water on its side. It is therefore written (Job 25:2), ‚He

makes peace in His high places.‛

[The Sefer Bahir. v. 153. Trans. Aryeh Kaplan. ]

[Square-bracketed notes are my own.]

Following its description of the fourth sefirah—‚Fire from Water‛ (i.e.

Binah)—verse 1:12 mentions that the Creator’s dwelling is ‘founded’

from the three sefirot above Da’at. It states: ‚From these three He

founded His dwelling‛. This means: From these three sefirot—Breath

from Breath (Alef/Keter), Water from Breath (Maym/Hockmah), and

Fire from Water (Shin/Binah)—He created the Holy Temple

octahedron. In other words, using Alef, Maym, and Shin He formed

the octahedron as per the very next verse (i.e. verse 1:13)<

He chose three letters from among the Elementals

[in the mystery of the three Mothers: Alef, Maym, Shin].

And He set them in His great ShM ('name')

and with them, He sealed six extremities.



pg. 50

The six ‘extremities’ are the six vertices of the Holy Temple

octahedron. This topic is expanded below.

Here’s how the ‚three on seven‛ requirement of verse 6:5 is fulfilled.

The three sefirot—Keter (א), Hockmah (מ), and Binah (ש)—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

Figure 9 : “Three on Seven”


pg. 51

become anchored as the extremities of the World—i.e. the six spatial

directions (plus the centre-point of consciousness). In other words, the

seven supernal pathway emanations establish the seven dimensions of

the microcosmic universe.

Thus, the three mother letter sefirot not only rest upon the seven

double letter pathways, but they also hover over the seven emanations

of those pathways—i.e. the seven double letter sefirot.

The seven double letter pathways symbolize the seven archangels who

surround and support the Throne of the Creator. They are the supreme

angels whose ‘intelligences’ guide the seven astrological planets (i.e.

the seven lower sefirot). This is another way of understanding the

intimate relationship that exists between the seven double letter

pathways (archangels) and their emanations—the seven lower sefirot

(planets).

We’ve determined that the lower portion of the Tree of Yetzirah

consists of the Holy Temple (Tifaret) and the six ‘directional’ depths

(numbered five to ten)<


pg. 52


♄♃♂ - ☉♀☿☾

Up and Down.

East and West.

North and South.30

And the Holy Temple precisely in the center.

And it supports (נשא, NShA)31 them all.


[Blue text has been added by me.]

5. Above (Da’at)

6. Below (Yesod)

7. East (Hesed)

8. West (Hod)

9. South (Geburah)

10. North (Netzah)

These six directional depths are grouped together and listed as

opposing pairs because they represent the six opposing vertices of an

octahedron.

This arrangement is referred to in verse 6:5 where it’s written<

30 Note that the original numbered order of the six directional depths (i.e. in verse

1:13) has South (#9) listed before North (#10).

31 The Hebrew word NShA means ‘to lift and carry’, or ‘raise up’. This refers to the

Sun’s role as bearer and carrier of the orbiting planets.


pg. 53

Seven:

Three opposite three.

And one is the rule deciding between them.


Tifaret is the ‚rule deciding between them‛. It embodies the

Consciousness principle—the unique faculty that discriminates

between all the extremities of the World.

The sphere of Mawkone (i.e. Da’at) symbolizes the spiritual foundation

of the Holy Temple. It represents a divine ‘covenant’ established

between God and Humanity.

Mawkone remains far removed from human consciousness until

eventually (i.e. after certain evolutionary requirements are met) it

becomes consciously integrated as the apex of the Holy Temple

octahedron. By that time, the pathway between Tifaret and Mawkone

(i.e. the path of Maym) has opened to consciousness, and Tifaret has

become divinely illumined32.

The allocation of the seven double letters to the six directional depths

(and the Holy Temple) is presented quite clearly in the text.

The depths of Above and Below are represented by the first (ב) and

seventh (ת) double letters, respectively. The depths of East and West

are represented by the second (ג) and sixth (ר) double letters. The

depths of South and North are represented by the third (ד) and fifth (פ)

double letters. The Holy Temple is represented by the fourth (כ) double

32 That is, the Shekinah has descended to inhabit the Holy Temple.


pg. 54

letter (which is ‚precisely in the center‛ of the group of seven double

letters).

The letter Kaf (כ) represents the Sun—the centre of the microcosmic

solar system.

[Note: In the diagram above the Hebrew letters are written according

to the English left-to-right usage instead of the original Hebrew right-

to-left.]

The configuration of the twelve edges of the Holy Temple octahedron

is presented in verse 5:2.

Figure 10 : The Double Letters & the Depths


pg. 55

Twelve Elementals33.

הוז חטי לנס עצק


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.


They extend continually until eternity of eternities.



This verse fulfils the final requirement of verse 6:5—‚seven on

twelve‛—because the six vertices (plus the center point/vertical axis)

anchor the octahedron’s twelve edges within the lower portion of the

Tree.

33 Aryeh Kaplan translates the Hebrew word PShVT (פשוט) 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.


pg. 56

Seven Doubles: ב ג ד - כ פ ר ת

Up and Down.

East and West.

North and South.


And it supports them all.


Figure 11 : “Seven on Twelve”


pg. 57

Note: The central unifying principle of consciousness that's

represented by the Holy Temple (i.e. Tifaret) illuminates all the other

six sefirot of the Octahedron–that is, ‚it supports them all‛ (SY, 4:4).

And similarly, as stated elsewhere, the two vertical pathways that

adjoin Tifaret (i.e. the Shin and Maym pathways) infuse with the

magical force of ShM all the twelve pathways that form the twelve

edges of the Octahedron.


pg. 58

Restoring the Holy Temple

The three mother letter pathways (i.e. the Alef, Maym, and Shin

pathways) compose the central vertical ‘trunk’ of the Tree of Yetzirah.

They do so in their natural alphabetical order: Alef, Maym, and Shin.

As I’ve already explained, it’s impossible for the three mother letters to

occupy the three horizontal pathways of the Tree diagram. That’s

because two of the horizontal pathways are assigned to two

boundaries (i.e. edges) of the octahedron. Those two pathways are

therefore occupied by two simple letters. There is no escaping the

reality of verse 5:2.

The three mother letters are central to the metaphysics of the Sefer

Yetzirah, and it’s vitally important to grasp their meaning in relation to

each other and to the book’s entire metaphysical scheme. And, of

course, this is the most difficult challenge of the Sefer Yetzirah.

In order to fully restore the Holy Temple octahedron, there’s an

evolutionary transformation that must occur within its vertical axis.

The transformation involves the merging of the Shin (ש) and Maym (מ)

pathways (and the simultaneous merging of Shin and Maym within

the octahedron’s twelve boundaries).

Initially, the octahedron is dominated by the path of Shin (ש). The Shin

pathway extends between Yesod (i.e. depth of Below) and Tifaret (i.e.

the Holy Temple) and forms the lower half of the octahedron’s vertical

axis.


pg. 59

When the path of Shin dominates the octahedron, the human psyche is

ruled by the ‘fires of Judgement’ of the feminine principle (Binah, ש).

But as we evolve in consciousness, the fires of Judgement are

gradually mitigated by the waters of Mercy that flow down from the

path of Maym (מ). The Maym pathway extends between Tifaret (i.e. the

Holy Temple) and Da’at (i.e. the ‘singular covenant’). The Maym

pathway is an emanation of the sefirotic Maym of Hockmah.

The Shin and Maym pathways slowly merge together through the

‘valve’ of Tifaret34 until a point is reached when the two pathways

become one. Human consciousness then rises to Da’at and the

‘singular covenant’ (i.e. Da’at) is awakened. This process transforms

the unevolved octahedron into the Holy Temple octahedron, and its

vertical axis becomes one single pathway called the Shem (ShM)

pathway, or Shem Pillar.

The Hebrew word ‘ShM’ (שם) 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 it’s written<

And He created His World

with three books (ספרים).

With text (ספר);

with number (ספר);

and with communication (ספור).


34 Tifaret represents the Sun—called ShMSh (שמש) 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.


pg. 60

In this verse, the three ‘books of Creation’ are identified with the

Hebrew letters SPR (ספר), the numerical value of which is 340. This is

also the value of the sacred formula ShM (שם). So, in other words,

verse 1:1 is telling us that the ShM formula is central to the creation of

the World. And this notion is reiterated in verse 2:5<

It comes out that all that is formed

and all that is spoken

emanates from One ShM.


And also in verse 2:6<

He foresees, transforms and makes

all that is formed and all that is spoken:

One ShM.


The phrase ‘One ShM’ (שם אחד) specifically refers to the single ShM

pathway (or ShM Pillar) that extends between Yesod and Da’at in the

restored Holy Temple octahedron.35

35 Note also that the phrase ‚One ShM‛ in verses 2:5 and 2:6 also includes a reference

to the mother letter Alef—i.e. because Alef = 1 (‘one’). It therefore identifies Alef as an

important influence effecting the ShM equation. Alef’s function is explained below.


pg. 61

Jacob & Israel

The biblical story of Jacob is an allegory of human evolution on our

planet. And his experience at Peniel36 (‘Face of God’) is linked

symbolically with the transformation of the basic octahedron into the

Holy Temple octahedron. All human-beings eventually undergo this

high initiation, called the ShM Initiation (or ‘Name’ Initiation).37

Jacob’s name-change to Israel (ישראל, YShRAL) symbolizes the

elevation of human consciousness from the sefirah Tifaret (Jacob) to

the sphere of Da’at (Israel). At that time Da’at becomes integrated into

human consciousness and the ‘covenant of the Unique One’ (BRYTh

YChYD, ברית יחיד) is activated.

During the evolution of the octahedron the ShM Pillar becomes

established as its central axis. This occurs as Jacob’s guardian angel

(Tifaret, Kaf) releases his hold on the Shin and Maym pathways and

allows them to fully merge together. Jacob as Israel (Da’at) then

assumes control of the ShM Pillar.38

The ShM Pillar empowers Israel to become consciously involved in the

divine Work of Yetzirah (Formation). In other words, after reconciling

36 See: Genesis, Chapter 32.

37 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.

38 Prior to Israel (i.e. a ShM initiate) gaining control of the ShM Pillar, the gradual

merging of the paths of Shin and Maym is supervised by Jacob’s (i.e. an average

human-being’s) Holy Guardian Angel (or Solar Angel). This is standard procedure

during human evolution in the lead up to the ShM initiation.


pg. 62

the paths of Shin and Maym within his own microcosmic self, Jacob as

Israel is able to consciously assist the Creator in the macrocosmic

merging of Binah (Shin, divine Fire) with Hockmah (Maym, divine

Water). In doing so, Israel takes his first step on a new path of cosmic

evolution.

Jacob’s ShM initiation is described in Genesis, 32:24-32. (See below.)

Notice the frequency of the word ShM in the passage, and the unusual

occurrence of the word Kaf (כף, KP, ‘cup’, or ‘hollow’). The entire

episode is highly peculiar, and therefore likely to contain a hidden

esoteric meaning.

The ‘hollow’ (כ, Kaf) of Jacob’s thigh is Tifaret39 and the ‚sinew that

shrank‛ symbolizes the decline of Shin’s dominance leading to the

merging of the Shin and Maym pathways to form the ShM Pillar.

In the end, Jacob calls the place of his ShM initiation Peniel (‘Face of

God’) because he’s ‚seen God face to face‛. This name is appropriate

because the awakening of the sphere of Mawkone (Da’at) unites the

‘face of the microcosm’ (i.e. the lower sefirot of the Tree of Yetzirah)

with the ‘face of the macrocosm’ (i.e. the highest sefirot of the Tree).

It’s only via the sphere of Da’at that we’re able to behold the ‘face of

God’. This is the ultimate purpose of the ShM Initiation.

39 Kaf (כ) is the Hebrew double letter associated with Tifaret and the Sun (שמש,

ShMSh). It’s the sacred Cup that holds the divine Water of the path of Maym (מ). The

Cup itself is made from Fire (ש, Shin). This is the esoteric reason why the Hebrew

word ShMSh (‘the Sun’) shows Maym (divine Water) in the midst of Shin (divine

Fire). Similarly, the Shin of Binah (divine Fire) is a vessel of Fire that surrounds and

covers the Maym of Hockmah (divine Water).


pg. 63

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. 64

Sealing the Depths

He chose three letters from among the Simple letters,

[in the mystery of the three Mothers: Alef, Maym, Shin].

And He set them in His great ShM,

and with them He sealed six extremities.

Five: He sealed ‚above‛ and faced upward,

and sealed it with Yud, Vav, Heh (YVH).

Six: He sealed ‚below‛ and faced downward,

and sealed it with Heh, Vav, Yud (HVY).

Seven: He sealed ‚east‛ and faced straight ahead,

and sealed it with Yud, Heh, Vav (YHV).

Eight: He sealed ‚west‛ and faced backward,

and sealed it with Vav, Heh, Yud (VHY).

Nine: He sealed ‚south‛ and faced to the right,

and sealed it with Heh, Yud, Vav (HYV).

Ten: He sealed ‚north‛ and faced to the left,

and sealed it with Vav, Yud, Heh (VYH).


Verse 1:13 of the Sefer Yetzirah explains how we should commence

building the Holy Temple octahedron. It uses essentially the same

methodology and fulfils the same esoteric function as the well-known

Hermetic ‘Banishing Ritual of the Pentagram’. The Sefer Yetzirah’s


pg. 65

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’, טבעת) 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 (י). At

this level there is no Heh or Vav. The letter Yud (י) 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 archetype—that is, Yud.


pg. 66

Figure 12 : The Tree of YHVH


pg. 67

With 32 mystical paths of wisdom (חכמה, HKMH)

engraved Yah (יה, YH).40

[From: Sefer Yetzirah, 1:1.]

The second Tetragrammaton level is comprised of the third and fourth

sefirot. At this level the letters Yud and Heh are combined in pairs and

there is no Vav. Hockmah is given YH (יה) and Binah is assigned HY

These two sefirot represent opposing principles, like centrifugal .(הי)

and centripetal force, light and darkness, 'Good' and 'Evil', etc.

Hockmah represents the movement of energy from Yud to Heh, or

Male to Female, while Binah signifies the opposite, but complementary

energy flow of Heh to Yud, or Female to Male.

These two fundamental kabbalistic formulas—YH and HY—are found

in the two supreme Names of God: YHVH (יהוה, Yehovah) and

ALHYM (אלהים, Elohim). YHVH is commonly associated with

Hockmah and ALHYM with Binah.

The sefirah Binah is considered especially important because the

formula HY (הי) parallels the key formula of creation, ShM ('Name',

is associated with (י) and Yud ,(ש) is associated with Shin (ה) Heh .(שם

Maym (ם). Generally speaking, the flow of energy from Binah to

Hockmah (via the Bayt, ב, pathway) represents the evolution of

consciousness (propelled by the fiery pressure of Shin) away from its

dependence on the Form principle (Binah).

The six lower sefirot plus the Holy Temple (i.e. Tifaret) constitute the

third (i.e. YHV) Tetragrammaton level of the Tree of Life. The Hebrew

40 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.


pg. 68

letter Vav (ו) appears for the first time at this level and it’s here that the

letters of the Holy Name are combined in threes.

At this level the letter Vav is added to the Yud and Heh (of the higher

sefirot) thereby producing the six seals of Yetzirah. These six formulae

establish the ‘extremities’ of our space/time continuum and field of

consciousness. The three letters—Yud, Heh, and Vav—are called

'fathers' in the Sefer Yetzirah. They symbolize the three Hebrew

Patriarchs: Abraham, Isaac, and Jacob.

The two seals that occupy the middle pillar symbolize the back and

forth energy flow between Father/Hockmah (Y) and Mother/Binah (H).

In these two formulas the letter Vav (V) holds the central position. It

represents the Son principle (or microcosm). So basically, the

Da’at/Tifaret formula YVH signifies Father-Son-Mother, and the Yesod

formula HVY represents Mother-Son-Father.

The Yesod (i.e. ‘depth of Below’) formula HVY contains the three

letters Heh, Vav, and Yud in their natural order in the Hebrew

alphabet—that is, from Alef to Tav. Therefore, it symbolizes a

movement away from the Source, towards materiality.

Similarly, the Da’at/Tifaret (i.e. ‘depth of Above’) formula YVH

contains the three letters Yud, Vav, and Heh in their reverse natural

order in the Hebrew alphabet—that is, from Tav to Alef. Therefore, it

symbolizes the returning flow of energy back to the spiritual Source.

The two seals occupying the right-hand pillar (i.e. of Mercy) both

contain the YH sub-formula of Hockmah (‘Father’). Basically, both

formulae reflect (from different angles) the relationship between the

Father (YH) and the Son (V).


pg. 69

The two seals that occupy the left-hand pillar (i.e. of Judgment) both

contain the HY sub-formula of Binah (‘Mother’). Basically, both

formulae reflect (from different angles) the relationship between the

Mother (HY) and the Son (V).

The final Heh is added to YHVH when the sefirah Malkut

(symbolizing dense physical manifestation) is appended to the Tree of

Life. Malkut occurs at the lowest (i.e. fourth) Tetragrammaton level on

the Tree diagram. This is where the Holy Name is completed—i.e.

where it assumes its four-fold (i.e. ‘Tetragrammaton’) form.

As long as the sphere of Da'at remains dormant within human

consciousness, the sefirah Malkut (as the final Heh of YHVH) remains

spiritually desolate—i.e. devoid of the Divine Presence (or Shekinah).

But when Da'at is awakened in consciousness—that is, when the Holy

Temple octahedron is established and sanctified—then the Heh of

Binah (i.e. the higher Shekinah) is once again able to descend to inhabit

the microcosm, even unto the Heh of Malkut.

There are twelve special forms of the Holy Name YHVH that are called

'descendants' in the Sefer Yetzirah. These twelve formulae combine

together to form the sefirah Malkut. Each of the twelve descendants is

associated with one of the twelve boundaries that form the octahedron.

The twelve descendants symbolize the twelve sons of Jacob, and the

twelve tribes of Israel. (See below for more information.)


pg. 70

The Ritual of Sealing the Depths

In verse 1:13 the six vertices of the octahedron are called ‘extremities’

,עומק) ’but in other verses they’re referred to as ‘depths (QTz ,קץ)

OVMQ). Personally, I prefer to use the English word ‘depth’ during

my Holy Temple rituals.

ShM, ShM, ShM

I seal the Depth of Room with יוה (Y, V, H)

I seal the Depth of Takath with הוי (H, V, Y)

ShM

I seal the Depth of Mizrawk with יהו (Y, H, V)

ShM

I seal the Depth of Dawrome with היו (H, Y, V)

ShM

I seal the Depth of Ma'arab with והי (V, H, Y)

ShM

I seal the Depth of Tzawfone with ויה (V, Y, H)

ShM

I banish the darkness from this place with יהוה (Y, H, V, H)

ShM, ShM, ShM


pg. 71

Commentary

Stand and face the East. Breathe deeply and rhythmically. Assume a

relaxed state, but keep your mind focused. Use your power of

visualization to see the spheres above and below you, and at the four

compass points.

Figure 13 : The Holy Temple Octahedron


pg. 72

Visualize the sefirotic spheres in their appropriate sefirotic colours. See

also their associated Hebrew double letters glowing brightly within

them. The four compass point spheres should be positioned in the air

at about waist height.

Repeat each line of the ritual three times in three breaths.

Intone the six seals by pronouncing their Hebrew letters. For example,

pronounce YVH as Yud, Vav, Heh.

After sealing the depth of Room (Above/Da’at) and the depth of

Takath (Below/Yesod) intone ShM (‘Shshshshemmmmmmm’). See a

column of purple light extending from the depth of Below (Takath) to

the depth of Above (Room). When it's established, see also the sefirah

Tifaret (coloured gold) in the midst of the ShM Pillar. Visualize the

Hebrew letter Kaf (כ) within the sphere of Tifaret.

The ShM Pillar represents the ‘core’ of your ‘nuclear reactor’. Use its

power to seal the depths, and to banish the darkness from your

octahedron.

As you seal each of the four compass point depths, draw with your

finger (or wand) a pentagram of white light superimposed on top of

the associated sefirotic sphere. Breathe out the light of ShM and focus

it through your finger/wand. Also, as you turn to face each new

direction, intone ShM and draw a line of white light that joins together

the previous pentagram with the next pentagram. Complete the circle

by facing again towards the East—i.e. after the last depth (Tzawfone)

has been sealed. Then intone ShM and draw a large circle of light that

begins from Dawrome (South) rises to Room (Above) then descends to

Tzawfone (North) then continues to descend to Takath (Below) and

rises/returns to Dawrome (South) to complete the circle. Then intone

ShM and draw a large circle of light that begins from Mizrawk (East)


pg. 73

rises to Room (Above) then descends to Ma’arab (West) then continues

to descend to Takath (Below) and rises/returns to Mizrawk (East) to

complete the circle. End by facing the East.

Each time you turn and face a new direction endeavour to see all the

depths/sefirot arranged in their new relative positions: In front of you

and behind you, to your left and right. See also the depths above and

below you, and your ShM Pillar with Tifaret (i.e. the Holy Temple) in

the midst. With this visualization exercise you’re establishing a

foundation for all your magical operations.

Also, when you visualize each depth, and draw its pentagram, imagine

the four boundaries (or edges) that join it to the rest of the octahedron.

The visualisation should be like looking into a corner where four edges

meet.

As you intone the Hebrew letters of each seal briefly visualize them in

white light within their associated pentagrams.

As you seal the first two depths (i.e. Above and Below) turn your gaze

towards them. Use your power of visualization to imagine the

pentagrams upon the sphere above you and the sphere below you. (In

other words, there's no need to draw those two pentagrams with your

wand.) Also, try to visualize the four edges of the octahedron that

connect the depths of Above and Below with the four compass-point

depths.

At the end of the ritual, when you banish the darkness and pronounce

the Name ‘Yud-Heh-Vav-Heh’, project with your mind a Yud towards

the depth of Mizrawk (East), a Heh towards the depth of Dawrome

(South), a Vav towards the depth of Ma’arab (West), and the final Heh

towards the depth of Tzawfone (North). See waves of white light

pulsing from the ShM Pillar and spreading out to fill and purify the


pg. 74

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 shouldn’t need to

repeat each line of the ritual three times. Your visualizations should be

strong enough so that one pronouncement per depth will suffice.

Figure 14 : Sealing the Depths


pg. 75

Invoking the Shekinah

With 32 mystical paths of wisdom

engraved Yah.

The Lord of Hosts.

The God of Israel.

The Living God.

King of the World.

Almighty God.

Merciful and Gracious.

High and Exalted.

Dwelling in Eternity.

Whose ShM is Holy.

He is Lofty and Holy.


with three books (SPhRYM).

With text (SPhR).

With number (SPhR).

And with communication (SPhVR).


When you’ve firmly established the design of the Holy Temple

octahedron within your consciousness, then it’s time to invite the

Shekinah, the divine Presence, to dwell within it. This is achieved by


pg. 76

intoning the names of God mentioned in verse 1:1 of the Sefer Yetzirah

(quoted above). The names are presented as opposing pairs that

coincide exactly with the sequence of opposing depths as listed in

verse 1:5.

Ten sefirot belimah:


which have no end.

A depth of Beginning,

A depth of End,

A depth of Good,

A depth of Evil,

A depth of Above,

A depth of Below,

A depth of East,

A depth of West,

A depth of North,

A depth of South.


God Faithful King,






pg. 77

The eleventh divine name ‘Whose ShM is Holy’ (or ‘The Holy ShM’) is

associated with the ShM Pillar. But the given order of all the other

names in verse 1:1 precisely parallels their depth counterparts as

presented in verse 1:5.

Verse 1:1 Verse 1:5 Sphere

Yah Depth of Beginning Ain Sof

The Lord of Hosts Depth of End Keter

The God of Israel Depth of Good Hockmah

The Living God Depth of Evil Binah

King of the World Depth of Above Da’at

Almighty God Depth of Below Yesod

Merciful and Gracious Depth of East Hesed

High and Exalted Depth of West Hod

Dwelling in Eternity Depth of North Netzah

Whose ShM is Holy ShM Pillar Tifaret

Lofty and Holy Depth of South Geburah

The divine name mentioned at the end of verse 1:5—‚God Faithful

King‛—is akin to the name ‚King of the World‛ given in verse 1:1.

Both names are associated with ‘depth of Above’ (i.e. Da’at).


God Faithful King,






pg. 78

Da’at is distinguished from the other components of the Tree of

Yetzirah because it’s the sacred portal through which the Shekinah

enters into the Holy Temple octahedron. And Da’at is also the base (i.e.

Mawkone) upon which the Creator (Who is especially represented by

the highest sefirot) sits.

The Shekinah ritual is simple, but powerful. It’s performed every day

for a week. It’s always performed immediately after the ‘sealing the

depths’ ritual. The Shekinah ritual is performed in order to consecrate

the Holy Temple octahedron and to firmly establish it in

consciousness.

The divine names are intoned within their associated depths in

precisely the same sequence as they are sealed.

Divine Name Hebrew Depth Hebrew Sefirah

Yah יה Beginning ראשית Ain Sof

The Lord of Hosts יהוה צבאות End אחרית Keter

The God of Israel אלהי ישראל Good טוב Hockmah

The Living God אלהים חיים Evil רע Binah

King of the World מלך עולם Above רום Da’at

Almighty God אל שדי Below תחת Yesod

Merciful and Gracious רחום וחנון East מזרח Hesed

High and Exalted רם ונשא West מערב Hod

Dwelling in Eternity שוכן עד North צפון Netzah

Whose ShM is Holy קדוש שם ShM Pillar שם Tifaret

Lofty and Holy מרום וקדוש South דרום Geburah


pg. 79

The Shekinah Invocation Ritual

I invite the Divine Presence

to infuse this Holy Temple.

Melek Olahm

El Shad-dah-ee

Qawdoshe Sheem

Rahkoom ve-Khanoon

Mawrome ve-Qawdoshe

Rawm ve-Nawsaw

Shohken Ahd

Eloheem Khaw-yeem

Elohee Yis-raw-ale

Yud-Heh-Vav-Heh Tze-bay-oth

Yud-Heh

I consecrate this Holy Temple

in service to the Divine Creator.


pg. 80

Commentary

Perform this ritual immediately after ‘Sealing the Depths’ (every day

for the period of a week).

Begin by facing east.

Raise your arms towards the Heavens as you pronounce ‚I invite the

Divine Presence to infuse this Holy Temple‛. And raise your arms also

at the end of the ritual when you say ‚I consecrate this Holy Temple in

service to the Divine Creator‛.

Face towards each depth and intone its divine Name. Project the

Names into their associated spheres. There’s no need to mention the

names of the depths. Simply face in the appropriate direction and

visualize each coloured sphere as you intone its associated divine

Name. Make sure you also visualize the appropriate Hebrew double

letter within each sphere. For example: As you intone Rahkoom ve-

Khanoon visualize the Hebrew letter Gimel (ג) 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 you’re ready to intone the divine names

of the highest depths. There is no need to face towards the four highest

depths.


pg. 81

Divine Name Hebrew Depth Letter

Melek Olahm מלך עולם Above ב

El Shad-dah-ee אל שדי Below ת

Qawdoshe Sheem קדוש שם ShM Pillar כ

Rahkoom ve-Khanoon רחום וחנון East ג

Mawrome ve-Qawdoshe מרום וקדוש South ד

Rawm ve-Nawsaw רם ונשא West ר

Shohken Ahd שוכן עד North פ

Eloheem Khaw-yeem אלהים חיים Evil ש

Elohee Yis-raw-ale אלהי ישראל Good מ

Yud-Heh-Vav-Heh Tze-bay-oth יהוה צבאות End א

Yud-Heh יה Beginning א

Visualise the depth of Ro’ah (‘Evil’) as a red cloud high above the

octahedron, and behind your left shoulder. See within it the Hebrew

letter Shin, flaming red. See fiery energy rush from it to the depth of

Room (Da’at) above you and fill the Holy Temple octahedron.

Visualise the depth of Toob (‘Good’) as a blue cloud high above the

octahedron, and behind your right shoulder. See within it the Hebrew

letter Maym, vibrant blue. See watery ultraviolet energy flow from it to

the depth of Room (Da’at) above you and fill the Holy Temple

octahedron.

Visualise the depth of Akh-ar-reeth (‘End’) as a yellow cloud high

above the octahedron and in front of you. See within it the Hebrew

letter Alef, golden yellow. See brilliant golden lightning flash from it to

the depth of Room (Da’at) above you and fill the Holy Temple

octahedron.


pg. 82

Visualise the depth of Ray-sheeth (‘Beginning’) as an invisible cloud

that surrounds the octahedron and expands to infinity. See within it

one thousand Hebrew letter Alefs, iridescent white. See its ethereal

energy encompassing the Holy Temple octahedron.

Perform this ritual every morning for seven days. After that your Holy

Temple will be consecrated.


pg. 83

Air, Water, and Fire

The mundane elements—air, water, and fire—are said to emerge from

the three Hebrew mother letters.




And from them emanated air, water, and fire.

And from them are born Fathers.



The ‚great mystical secret‛ is that the three Hebrew simple letters—

Yud, Heh, and Vav—are emanations of the three Hebrew mother

letters. And these three simple letters symbolize the three mundane

elements, and the three ‘fathers’.

When the Sefer Yetzirah refers to air, water, and fire, it’s not referring

directly to the three mother letters: Alef, Maym, and Shin. Rather, it’s

referring to their three elemental emanations (i.e. Vav, Yud, and Heh).

Traditionally, Yud is thought to come from Maym, Heh from Shin, and

Vav from Alef.41 If this is true (which I believe it is) then the Sefer

Yetzirah directly contradicts the modern Hermetic correspondences

that see Yud as fire, and Heh as water. More on this later.

41 See: Sefer Yetzirah, by Aryeh Kaplan. Weiser, 1991. Pg. 140 and 153.


pg. 84

The three simple elemental letters emanate from the three mothers as

per the following diagram.

Yud (י) descends to the sefirah Hesed from Maym (i.e. Hockmah). Heh

(ו) descends to the sefirah Geburah from Shin (i.e. Binah). Vav (ה)

descends to the sefirah Da’at from Alef (i.e. Keter). The fact that the

sefirah Hesed (i.e. Mercy) is commonly characterized by water, and

Geburah (i.e. Strength) by fire, supports these elemental

correspondences.

Figure 15 : Yud, Heh, and Vav


pg. 85

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.


A great, mystical secret.

Covered and sealed with six rings.

And from them emanated air, water and fire.


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.


[Bracketed notes are my own.]

It’s therefore important to discard the erroneous idea that the Sefer

Yetzirah is referring directly to Alef, Maym, and Shin when it speaks

of elemental air, water, and fire. And to dispel the associated myth that

the mundane elements are assigned to the Alef, Maym, and Shin

pathways of the Tree of Life.

42 The Hebrew word is TBOTh (טבעת). It refers to the signet ring that a King uses to

seal his official proclamations.


pg. 86



And they are air [Vav], water [Yud], and fire [Heh].


Three Fathers and their descendants.



The Sefer Yetzirah re-emphasizes the important distinction that exists

between the three mundane elements and the three Hebrew mother

letters in verses 3:7-9 where it’s written: ‚He made the letter Alef king

over Breath43‛, ‚He made Maym king over water‛, and ‚He made Shin

king over fire‛. Thus, rather than being identical to the mundane

elements, the three mother letters are said to rule over them (i.e. from

their sefirotic stations at the top of the Tree of Yetzirah).

This hypothesis is confirmed in verse 6:2 where the technical phrase

‚air of Breath‛ (or ‚air from Breath‛) is used to describe the air

element, while ‚Breath of air‛ is used to describe Alef. Note the

distinction.

Three Mothers: A, M, Sh.







43 That is, ‘air of Breath’.


pg. 87





And in verse 3:4.

Three Mothers: Alef, Maym, Shin

in the World are air, water, fire.





The phrase ‚air from Breath‛ does not refer to Alef (א). Rather, it

describes the air (Vav, ו) that emanates from the divine Breath (i.e.

from Alef, א). In other words, ‚air from Breath‛ is code for ‘Vav from

Alef’.

As previously mentioned, ‚Air of Breath‛ is counterbalanced by the

technical phrase ‚Breath of air‛ that occurs in verse 2:1 (and in 6:2

quoted above).




deciding between them.


‚Breath of air‛ emphasizes the idea that Alef is the divine Breath from

which air (Vav) emanates.


pg. 88

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. 89

Fixed, Mutable, and Cardinal

We know that the six YHV seals (or ‘rings’) are assigned to the six

sefirot (i.e. depths)—that is, to the six vertices of the octahedron. And

we also know that the twelve edges of the octahedron extend from the

six vertices in a symmetrical pattern that follows the order of the

twelve simple Hebrew letters as presented in verse 5:2.

Twelve Elementals:

הוז חטי לנס עצק

♈♉♊ ♋♌♍ ♎♏♐ ♑♒♓


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,





[Blue text has been added by me.]


pg. 90

The key to understanding this verse is based on the Sefer Yetzirah’s

allocation of the twelve simple letters to the twelve signs of the

zodiac.44

Verse 5:2 presents a geometrical arrangement of the twelve boundaries

that’s based on the threefold division of the zodiac into cardinal, fixed,

and mutable signs. It’s an arrangement that’s patterned on the Hebrew

letter formula HVY, where Heh (‘fire’) signifies a cardinal sign, Vav

(‘air’) indicates a fixed sign, and Yud (‘water’) represents a mutable

sign.45

Fire (Heh) is ‘above’—that is, the four cardinal sign boundaries are

attached to the ‘depth of Above’ (i.e. Da’at). Water (Yud) is ‘below’—

that is, the four mutable sign boundaries are attached to the ‘depth of

Below’ (i.e. Yesod).

The statement ‚Air of Breath is the rule that decides between them‛

refers to the four fixed (Vav) sign boundaries that define the horizontal

perimeter of the octahedron. They’re positioned precisely between the

cardinal (Heh) boundaries above and the mutable (Yud) boundaries

below.

Cardinal (Above) 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

44 See: Sefer Yetzirah, Chap. 5.

45 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’).


pg. 91

Figure 16 : The Holy Temple Octahedron


pg. 92

In fact, § 12 of the Saadyan Recension46 of the Sefer Yetzirah directly

refers to the mundane air principle’s close association with the four

compass-point sefirot...

Two ‒ Air from Spirit *i.e. ‘Breath from Breath’+.

He carved and hewed in it the four winds of heaven

‒ east and west, north and south

And the air [i.e. Vav] is in each one of them.

[From: Sefer Yetzirah, § 12.]

[Blue text added by me.]

This verse occultly informs us that the four fixed (i.e. Vav/air) simple

letter pathways (i.e. the ‚four winds of heaven‛) are attached to the

four directional sefirot: ‘Depth of East’ (i.e. Hesed), ‘Depth of West’

(i.e. Hod), ‘Depth of North’ (i.e. Netzah), and ‘Depth of South’ (i.e.

Geburah).

The full HVY arrangement of the twelve simple letter pathways within

the octahedron is alluded to metaphorically in verse 1:11 where it is

stated<

He engraved them like a sort of garden

He carved them like a sort of wall

He covered them like a sort of ceiling


And in verse 5:11<

46 Sefer Yesira. A. Peter Hayman. Mohr Siebeck, 2004. Pg. 83.


pg. 93

He made them like a trough

He arranged them like a wall

He set them up like a battle.


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’

Figure 17 : Garden, Wall, and Ceiling


pg. 94

imagery of the four mutable pathways (blue) suggests something dug

into the ground, which is also symbolically apposite.

The Sefer Yetzirah ultimately confirms the HVY key to its boundary

arrangement by assigning the letter Heh to a cardinal sign (Aries), Vav

to a fixed sign (Taurus), and Yud to a mutable sign (Virgo).

Letter Sign Mode Direction Element47

Heh Aries Cardinal Above Fire

Vav Taurus Fixed In Between Air

Yud Virgo Mutable Below Water

These correspondences support the tradition that Heh comes from

Shin (and is therefore associated with fire), and Yud comes from

Maym (and so is associated with water).48

47 These pseudo-elemental correspondences relate to the Sefer Yetzirah’s division of

the zodiacal signs into cardinal, fixed, and mutable signs.

48 I’m not suggesting, however, that Hermetic kabbalists should change the elemental

attributions of YHVH to Water-Fire-Air-Earth. These attributions are only relevant

within the context of the metaphysical scheme of the Sefer Yetzirah.


pg. 95

And note also that the Saadyan Recension49 of the Sefer Yetzirah

indicates the primacy and importance of the HVY formula in § 15<

<He chose three simple

letters and fixed them in his

great name ‒ HVY.

[From: Sefer Yetzirah, § 15]

In other editions of the Sefer Yetzirah the ‘great name’ is given as YHV,

but I believe the Saadya version has it right. It’s a direct reference to

the Cardinal-Fixed-Mutable (H-V-Y) sequence of the twelve simple

Hebrew letters (as presented in verse 5:2).

Thus, the six YHV seals that are attached to the octahedron’s six

vertices are occultly associated with the three groups of cardinal (Heh),

mutable (Yud), and fixed (Vav) edges of the octahedron. And it’s this

special configuration of the twelve edges of the octahedron that’s the

basis for the following paragraph of Sefer Yetzirah, verse 6:2.


Air [Vav], water [Yud], and fire [Heh].

Fire [Cardinal] is above, water [Mutable] is below,

and air of Breath [Fixed] is the rule





pg. 96

The Holy Temple octahedron has the sphere of Da’at as its highest

vertex, and incorporates the combined paths of Shin and Maym as its

vertical axis. Notice (in the diagram above) that the path of Shin

(divine Fire) is focused in Yesod and therefore is closely connected to

the four mutable (mundane ‘water’) boundaries. And note also that the

path of Maym (divine Water) is directly linked via Da’at to the four

cardinal (mundane ‘fire’) boundaries.

This tells us that the path of Shin (divine Fire) is naturally disposed

towards blending its energy with the four mutable (water) pathways,

while the path of Maym (divine Water) is especially focused towards

the four cardinal (fire) pathways.

Indeed, the reconciliation and blending of fire and water, and water

and fire, is the major theme of the Sefer Yetzirah. It’s achieved through

the merging of Shin (divine Fire) and Maym (divine Water), and in the

blending of Heh (mundane fire) and Yud (mundane water).


pg. 97

Earth

When the Sefer Yetzirah mentions ‘earth’ in verse 1:11 it’s referring to

the octahedron’s twelve-fold boundary configuration and to the final

sefirah called Malkut50.

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).+


[Bracketed blue text added by me.]

The ‘garden’, ‘wall’, and ‘ceiling’ symbolism of verse 1:11 refers to the

four mutable (Yud/water), four fixed (Vav/air), and four cardinal

(Heh/fire) boundaries of the octahedron.

When ‘snow’ (i.e. Maym, divine Water) is ‘poured over them’ (i.e.

poured over the twelve boundaries) they form ‘earth’ (i.e. the sefirah

Malkut comes into manifestation).

50 Malkut represents the collective physical manifestation of the twelve boundaries.


pg. 98

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.]


‚Earth‛, in verse 3:4 corresponds with the ‚garden‛ of verse 1:11

(quoted above). Similarly, in verse 3:4, ‚heaven‛ corresponds with the

‚ceiling‛ of verse 1:11, and ‚air from Breath‛ corresponds with the

‚wall‛ mentioned in that verse.

Within the context of the octahedron called ‘World’53 the four cardinal

(Heh) pathways are technically referred to as ‘heaven’ because they’re

attached to the ‘depth of Above’ (i.e. Da’at). Similarly, the four mutable

(Yud) pathways are referred to as ‘earth’ because they’re anchored

within the ‘depth of Below’.

51 That is, the ‘World’ octahedron.

52 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.)

53 There are three octahedrons. ‘World’ (עולם, Olahm) is the Sefer Yetzirah’s technical

name for the octahedron of the ‘human microcosm’ in general. It’s the octahedron

we’re working with in this book. There are two other octahedrons called ‘Year’ (שנה,

Shanah) and ‘Soul’ (נפש, Nefesh). These two represent the human astral and physical

bodies, respectively.


pg. 99

Fathers & Descendants

The twelve ‘boundaries’ (or edges) of the Holy Temple octahedron are

also associated with the twelve sons of Jacob. The sefirah Tifaret, in the

midst of the octahedron, symbolizes Jacob surrounded by his twelve

sons. This symbolism brings to mind the death of Jacob in Genesis 49,

where Jacob on his death-bed, gathers his twelve sons around him.

And Jacob called unto his sons, and said: Gather yourselves

together, that I may tell you that which shall befall you in the

last days. Gather yourselves together, and hear, ye sons of

Jacob; and hearken unto Israel your father.

[Genesis 49:1-2.]

The story of Jacob’s life especially exemplifies the ShM Initiation. This

advanced initiation involves the ‘death’ of the human ego-soul

(Tifaret/Jacob) and the development of ‘monadic’ consciousness

(Da’at/Israel). In other words, it involves the death of the ‘Son’ aspect

and the development of the ‘Father’ (Israel) aspect of human

consciousness.

The nature and function of the three ‘fathers’ (and their ‘descendants’)

is a great mystery of the Sefer Yetzirah.

The key to the puzzle is in the association of the three ‘fathers’ with the

three Hebrew simple letters: Yud, Heh, and Vav.


pg. 100








When the Sefer Yetzirah mentions the three ‘fathers’ it’s alluding to the

three historical patriarchs of Judaism: Abraham (Yud), Isaac (Heh),

and Jacob (Vav). And similarly, when it speaks of the ‘descendants’ it’s

referring to the twelve sons of Jacob, and the twelve tribes of Israel.





Three Fathers, and their descendants.


The three fathers are especially associated with three sefirot of the Tree

of Yetzirah, namely—Hesed, Geburah, and Da’at. And also by

extension, with the three ‘pillars’ of the Holy Temple octahedron.


pg. 101

And consequently, each father rules over the two YHV ‘seals’ that

occupy his associated pillar.

The sphere of Tifaret (i.e. Jacob) and the sefirah Da’at (i.e. Israel) both

share the same seal formula because they represent the same father

(Vav), but at different levels of consciousness.

Figure 18 : Abraham, Isaac, & Jacob/Israel


pg. 102

Pillar of

Severity

Pillar of

Mildness

Pillar of

Mercy

Isaac

(Heh)

Jacob/Israel

(Vav)

Abraham

(Yud)

South

Geburah

HYV

Above

Tifaret/Da’at

YVH

East

Hesed

YHV

West

Hod

VHY

Below

Yesod

HVY

North

Netzah

VYH

Figure 19 : Tree of Yetzirah - Six Seals


pg. 103

The twelve descendants are derived from the six seal formulas by

adjoining an additional letter Heh (ה) to the beginning or the end of

each seal. The added Heh symbolizes the twelve boundaries of the

octahedron and their product—the final sefirah called Malkut.

Each descendant formula represents the movement of the Shekinah

(i.e. ShM) through the pathways and sefirot of the octahedron.

The six formulas with Heh appended as a suffix symbolize the

movement of the creative water of Maym (מ) 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 (ש) 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. 104

Figure 20 : The Six Seals & the Twelve Descendants


pg. 105

Because the twelve simple letter boundaries of the octahedron

represent the infrastructure that underpins and sustains the existence

of Malkut (and the world of Assiah) the twelve descendent formulae

also symbolize the movement of energy from the six directional

sefirot/vertices down into Malkut (and vice versa).

The six Maym descendant formulas represent the flow of Maym54 from

the six sefirot into Malkut. The six Shin descendant formulas represent

the flow of Shin from Malkut towards the six directional sefirot.

For example: The seal for the depth of Mizrawk (i.e. East/Hesed) is

YHV. The associated Maym descendant formula is YHVh (יהוה). This

formula represents the flow of Maym energy from Hesed (YHV) into

the Da’at-to-Hesed pathway (and consequently, also down to the

sefirah Malkut where it evokes a physical manifestation55).

YHV → h

Hesed → Pathway (& Malkut)

The Shin descendant formula for the depth of Mizrawk (East/Hesed) is

hYHV (היהו). It represents the movement of Shin from the Da’at-to-

Hesed pathway (h) to Hesed (YHV).

h → YHV

Malkut (Pathway) → Hesed

In other words, the six Shin descendants represent the evolutionary

influence of environmental forces (i.e. Malkut and the twelve

pathways) upon the human psyche (i.e. the six sefirot/vertices).

54 That is, the ‘snow’ of verse 1:11.

55 ‚For to snow He said, ‘Become earth’‛ (Job 37:6). [From: Sefer Yetzirah, 1:11.]


pg. 106

The six Maym descendants, on the other hand, represent the creative

influence of the human psyche (i.e. the six vertices) upon the

mental/astral/physical environment (i.e. twelve boundaries & Malkut)

in which it is immersed.

The twelve descendant formulas are employed during magical

operations conducted within the Holy Temple octahedron. These

magical workings should only be conducted after the Holy Temple has

been consecrated (i.e. only after you’ve previously performed the

Shekinah Invocation ritual)56. The ‘Sealing of the Depths’ ritual should

always precede any magical operations performed in the Holy Temple.

Fathers Depths Seals Descendents Zodiac

Abraham

יMercy

East

(Hesed)

YHV

יהו

YHVh יהוה Simeon Aries

hYHV היהו Zebulon Gemini

North

(Netzah)

VYH

ויה

VYHh ויהה Manasseh Capricorn

hVYH הויה Gad Pisces

Isaac

ה

Severity

South

(Geburah)

HYV

היו

HYVh היוה Issachar Cancer

hHYV ההיו Naphtali Virgo

West

(Hod)

VHY

והי

VHYh והיה Asher Libra

hVHY הוהי Benjamin Sagittarius

Jacob/Israel

וMildness

Above

(Da’at)

YVH

יוה

YVHh יוהה Judah Leo

hYVH היוה Reuben Taurus

Below

(Yesod)

HVY

הוי

HVYh הויה Ephraim Aquarius

hHVY ההוי Dan Scorpio

56 Note that you’re only required to consecrate your Holy Temple once—that is, every

day for the period of a week.


pg. 107

During most magical operations the descendant formulae are

employed in pairs—a Shin descendant formula combined with its

complementary Maym counterpart. For example: HYVH and HHYV

are used during depth of Dawrome (i.e. South/Geburah) workings. The

depth of Dawrome seal is HYV. The Maym descendant formula for the

depth of Dawrome is HYVH, and its Shin counterpart is HHYV.

In column 4 above, the extra Heh (ה) is represented by a lowercase ‘h’.

The zodiacal correspondences of columns 7 and 8 follow the HVY

sequence described in verse 5:2, but it’s not obvious because in the

table the descendant formulas are grouped according to their

association with the three fathers.

You’ll notice in column 5 that two of the descendant formulae appear

to be duplicated. This is due to the repetition of the letter Heh. For

example, the Pisces formula (הויה, hVYH) is ostensibly similar to the

Aquarius formula (הויה, HVYh).57 But in truth, these formulas differ

greatly because one letter Heh (H) represents the influence of Binah

and the other Heh (h) symbolizes Malkut.

In the diagram below, the descendants are assigned to the twelve

boundaries of the octahedron according to a special methodology. The

four compass-point (i.e. horizontally aligned) directions have their

Maym descendants (i.e. those with a Heh suffix) assigned to the upper

boundaries, and their Shin descendants (i.e. those with a Heh prefix)

assigned to the lower boundaries. The descendants of the two seals on

the vertical axis are assigned to the four horizontal boundaries. Thus,

57 The other duplication occurs in relation to the Cancer and Taurus formulas.


pg. 108

the descendants of the vertical axis represent the middle principle

(Vav) that ‘decides between’ the four upper boundaries (Heh) and the

four lower boundaries (Yud).

So, for example, depth of Mizrawk (East/Hesed, YHV, יהו) has its Shin

descendant (hYHV, היהו, Gemini) assigned to the pathway linking it to

the depth of Takath (Below/Yesod), and its Maym descendant (YHVh,

Aries) assigned to the pathway linking it to the depth of Room ,יהוה

(Above/Da’at).

Figure 21 : The Octahedron - Descendants


pg. 109

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.

Figure 22 : Tree of Yetzirah - Descendants


pg. 110

The creative energy that flows from the path of Maym (מ) works

through the six Maym descendant formulas. It’s fitting therefore that

four of them—i.e. those that occupy the four cardinal pathways—have

direct access (via Da’at) to the central Maym pathway. Similarly,

because the evolutionary force of the central Shin (ש) pathway works

through the six Shin descendant formulas it’s appropriate that four of

those formulae are assigned to the four pathways (i.e. mutable) that

are directly linked (via Yesod) to the central Shin pathway.

Figure 23 : Jacob Surrounded by his Twelve Sons


pg. 111

A Tzawfone Working

The following is a simple example of magical working that can be

performed within the Holy Temple octahedron.

Depth Tzawfone

Sefirah Netzah

Divine Name Shohken Ahd

Seal VYH (ויה)

Shin Desc. hVYH (הויה)

Maym Desc. VYHh (ויהה)

I invoke the Shekinah of Tzawfone.

Shohken Ahd (repeat)

I purge the pathways of Tzawfone with hVYH. (repeat)

I water the garden of Tzawfone with VYHh. (repeat)

Shohken Ahd (repeat)


pg. 112

Commentary

Perform a Tzawfone working when you wish to attract something into

your life.

After sealing the depths, begin the magical operation by facing

towards the depth of Tzawfone (North).

The most important aspect of all your magical operations is the

focused concentration of your mind (i.e. the visual component) and the

focused intent of your Heart (i.e. the strength of your desire).

Visualize the depth of Tzawfone—green, with the Hebrew letter Peh

.shining brightly within it (פ)

See also the four pathways (i.e. ‘edges’) that extend from Tzawfone to

Room (Above), Takath (Below), Ma’arab (West), and Mizrawk (East).

During the operation, visualize the object you are seeking to attract

within the sphere of Tzawfone. More specifically, see yourself within

the sphere as already possessing the object.

As you ‘purge the pathways’ of Tzawfone with the Shin descendant

formula, see spiritual fire flame along the four pathways that adjoin

the sphere of Tzawfone. See the fire flow towards and into the depth of

Tzawfone. See it burn away any obstructions in the pathways that

might block the free flow of energy through them.

Maintain the visualization for as long as desired.


pg. 113

As you ‘water the garden’ of Tzawfone with the Maym descendant

formula, see divine water flow from the depth of Tzawfone into its

four adjoining pathways (and along all the pathways that compose the

octahedron). Visualize the water bringing the desire of your Heart into

manifestation.

Maintain the visualization for as long as desired.

End by intoning the divine Name Shohken Ahd, and know in your

Heart that the result of the operation is in process of being fulfilled.


pg. 114

The Holy ShM

As you know, my investigation has identified the ShM formula as

fundamental to the veiled metaphysical scheme of the Sefer Yetzirah.

This notion is also supported by numerical58 clues provided in the

book’s Hebrew title—i.e. SPR YTzYRH, ספר יצירה.

The two root words composing the title are SPR (ספר, ‘Book’) and YTzR

.(’Form‘ ,יצר)

SPR = 60 + 80 + 200 = 340 = ShM

YTzR = 10 + 90 + 200 = 300 = Sh

SPR YTzR = 340 + 300 = 640 = ShMSh

From the above you can see that the root title—SPR YTzR—has the

same numerical value as ShMSh (שמש, ‘the Sun’, the ‘Holy Temple’).

The word SPR (‘Book’) is equivalent to ShM (‘Name’). The word YTzR

(‘Form’) is equal in value to the Hebrew letter Shin (ש, Sh, ‘divine

Fire’). The latter is appropriate because the sefirah Binah—the ‘Mother

of Form’—embodies and expresses the Shin archetype.

The unusual word ‘sefirot’ (ספירות, SPYRVTh) was invented by the

author(s) of the Sefer Yetzirah to describe the ten ‘depths’ of the Tree

of Life. And it’s likely the authors chose to create the word because its

root—‘SPR’—cryptically links the ten sefirot of the Tree to the ShM

formula—i.e. because SPR is numerically equivalent to ShM.

58 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’.


pg. 115

The ShM Pillar forms the vertical axis of the Holy Temple octahedron.

In other words, it forms the lower ‘microcosmic’ portion of the Tree’s

Middle Pillar that extends from Da’at through Tifaret to Yesod.

The ShM Pillar is composed of the Shin and Maym pathways. The Shin

pathway rises from Yesod to Tifaret. The Maym pathway descends

from Da’at to Tifaret. Fire rises, water falls. This path arrangement is

understood as perfectly natural and appropriate when the mind is free

of the illusion that the three mother letters are associated with the three

horizontal pathways of the Tree of Life.

The microcosmic Shin pathway (Yesod to Tifaret) is an emanation of

the macrocosmic Shin of Binah (divine Fire) into the Holy Temple

octahedron. Similarly, the microcosmic Maym pathway (Da’at to

Tifaret) is an emanation of the divine Maym of Hockmah (divine

Water) into the Holy Temple octahedron.

As the Shin (ש, divine Fire) and Maym (מ, divine Water) pathways are

blended together within the Holy Temple octahedron they form one

singular pathway that stretches from Da’at to Yesod called the ShM

.Pillar (שם)

In other words, the microcosmic ShM is an emanation and reflection of

the macrocosmic ShM.


pg. 116

The microcosmic Shin (ש) pathway is an emanation of the macrocosmic

Shin sefirah (i.e. Binah).

The emanation of Shin (from Binah) descends in conjunction with the

emanation of the Tav (ת) pathway. The emanation of the Tav pathway

descends to form the Tav sefirah (i.e. Yesod, ‘depth of Below’).

The Shin pathway is embedded in the Tav sefirah, just as ‘kundalini

fire’ (i.e. the ‘Nachash serpent’) is infused in the principle of Form.

Shin is the redeemer of the Form principle.

Figure 24 : The Emanation of Shin (and Tav)


pg. 117

The microcosmic Maym (מ) pathway is an emanation of the

macrocosmic Maym sefirah (i.e. Hockmah).

The emanation of Maym descends (from Hockmah) in conjunction

with the emanation of the Kaf (כ) pathway. The emanation of the Kaf

pathway descends to form the Kaf sphere (i.e. Tifaret, the ‘Holy

Temple’).

The Maym pathway is anchored within the Holy Temple revealing

Wisdom to be the fuel that energizes and transforms Consciousness.

Figure 25 : The Emanation of Maym (and Kaf)


pg. 118

‚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. 119

The above passage (from the Soncino Zohar) alludes to the projection

of Maym into the microcosm from the macrocosmic Maym of

Hockmah.

The sefirah Da’at (i.e. ‘depth of Above’, ב) is a faculty whereby the

Consciousness principle becomes intelligently aware of the entry of

Shin (ש) and Maym (מ) into the Holy Temple octahedron.

Figure 26 : The Da'at Nexus


pg. 120

The Fire of Shin passes from Binah into the Tav pathway and initially

descends into the octahedron in conjunction with the sphere of Tav

(i.e. Yesod). But the descent of Shin into the octahedron remains

unconscious until the sphere of Da’at is contacted. Shin remains

attached to Yesod via the adjacent Shin pathway. From there Shin

energises and purifies Yesod59. It gradually rises up the spine,

eventually moving through the etheric/physical, astral, and mental

bodies (i.e. the vertices of the octahedron).

Shin also corresponds with the fire that’s generated within the molten

core of the Earth. It pushes outward from the centre, heating and

energizing the substance of the Earth with its radiation. It radiates

from the centre to the surface of the planet where it stimulates the

growth of biological organisms—i.e. physical forms to serve as

vehicles for consciousness.

The Water of Maym flows from Hockmah into the path of Kaf and

initially descends into the octahedron in conjunction with the sphere of

Kaf (i.e. Tifaret60). But the entry of Maym into the octahedron remains

unconscious until the sphere of Da’at is contacted. The Maym pathway

is formed adjacent to Tifaret. It represents a reservoir of divine Water

that flows into and through Tifaret during the process of Creation.

Maym also corresponds with a mysterious creative energy that enters

our solar system by passing through the inter-dimensional portal that

is the Sun. The energy of Maym radiates invisibly from the Sun and

stimulates creative change on all the planets in our solar system. The

radiation of Maym is perhaps more strongly felt during the eruption of

solar flares.

59 Yesod represents the etheric matrix—the foundation of physical manifestation.

60 Tifaret represents the ‘causal body’, or Ruach.


pg. 121

A ShM Initiate gains access to the Tav and Kaf pathways via Da’at. The

Fire of Shin flows from Binah into the Tav pathway and

simultaneously surges from the Shin pathway into the Tav sefirah (i.e.

Yesod, ‘depth of Below’). The water of Maym flows from Hockmah

into the Kaf pathway and simultaneously pours from the Maym

pathway into the Kaf sphere (i.e. Tifaret, the Holy Temple).

Figure 27 : The Alef (א) Pathway is Focused in Da’at


pg. 122

When a ShM Initiate becomes focused in Da’at s/he also establishes

contact with the Alef (א) pathway. The Alef pathway transmits the

divine purpose/will of the Creator from Keter to Da’at. Therefore when

a ShM Initiate is working with the powerful forces of Shin (Binah) and

Maym (Hockmah) s/he is necessarily operating under the guiding

influence of the Will of the Creator.

The pathway-sefirah relationships highlighted in the images above

should be carefully studied because they reveal the central function

and purpose of Alef, Maym, and Shin within the Tree of Yetzirah.

The blending of Shin and Maym is the ultimate goal of human and

cosmic evolution and creation. The goal is achieved microcosmically

(i.e. within human consciousness) during a period of many lifetimes,

as the path of Shin slowly becomes resolved with the path of Maym

(i.e. within the octahedron). After this high goal has been reached a

human-being becomes consciously involved in the greater,

macrocosmic ShM process.

The macrocosmic blending of Shin and Maym (i.e. within the Creator’s

consciousness) is achieved during a vast period of many aeons, as the

divine Shin of Binah becomes fully resolved with the divine Maym of

Hockmah. This macrocosmic creative-evolutionary process occurs

within the path of Bayt (ב) that extends between Hockmah and Binah.

The Bayt pathway embodies the universal macrocosmic creative-

evolutionary process—the merging of the sefirotic Shin and Maym

within the divine consciousness of the Creator. The sefirah Da’at

represents a limited microcosmic extension (or projection) of the Bayt

pathway.


pg. 123

Because the Bayt sefirah (i.e. Da’at) is an emanation of the Bayt

pathway there’s a communication (or resonance) that occurs between

them. In other words, whatever occurs within Da’at also feeds back to

the Bayt pathway.

Therefore, as Shin and Maym are blended in the ShM Pillar their

merging is relayed from Da’at back to the Bayt pathway where it

contributes in a small way to the blending of the macrocosmic Shin

and Maym.

Figure 28 : The Merging of Shin and Maym


pg. 124

In other words, Da’at supervises the merging of the Shin and Maym

pathways within the context of a larger macrocosmic evolutionary

process that’s occurring within the Bayt pathway.

After the ShM initiation, Israel (i.e. a ShM Initiate) operating

consciously from Da’at, draws Shin and Maym down from Binah and

Hockmah and merges them in his/her ShM Pillar. In doing so he

continues to contribute to the ongoing cosmic creative-evolutionary

process that’s occurring here on Earth (and elsewhere in our multi-

dimensional Universe).

The Sefer Yetzirah refers to a ShM Initiate61 as a ‚singular Master‛

(Adon Yichid, אדון יחיד) and ‚God faithful King‛ (El Melek Naman, נאמן

>As it is written .(אל מלך


God faithful King,





61 Another well-known title for a ShM Initiate is ‘Master of the Name’.


pg. 125

And similarly<

And God faithful King

rules over them all




The meaning of the Hebrew letter Bayt (i.e. BYTh, בית) is ‘house’. The

phrase ‚His holy habitation‛ refers to the sefirah Da’at (Bayt) and the

Holy Temple octahedron (in general).

The name ‚Adon Yichid‛ (‘singular master’) is a title giving

recognition to the fact that a ShM Initiate has contacted his ‘Yechidah’

(i.e. Da’at, the human ‘monad’) in consciousness, and has therefore

become a ‘Master of the Name’.

The phrase ‚El Melek Naman‛ means ‘divine, trustworthy king’ and

expresses the unshakeable faith (or ‘devotion to the Path’) that is an

essential attribute of every ShM Initiate.

The sefirah Tifaret (כ), as the Holy Guardian Angel, is Da’at’s deputy.

Da’at coordinates the microcosmic ShM process with the macrocosmic

ShM process (i.e. that’s occurring within the path of Bayt). Tifaret, on

the other hand, is responsible for the evolutionary merging of Shin and

Maym within the microcosmic Holy Temple octahedron.


pg. 126

Tifaret is stationed between the Shin and Maym pathways and acts as

a valve (or gateway) that controls the rate of flow (i.e. the blending) of

Shin and Maym within the microcosm. The angel of Tifaret supervises

the early stages of the microcosmic evolutionary process, and then

Da’at (i.e. Israel, the ShM Initiate) assumes control as the Shin and

Maym pathways finally merge together.

For this reason the sefirah Tifaret (i.e. the Holy Guardian Angel) is

associated with the divine Air element. He stands as arbiter between

the divine Fire of the path of Shin and the divine Water of the path of

Maym. The Sefer Yetzirah refers to this angel in verse 1:12<

From these three He founded His dwelling.

As it is written:

"He makes His angels of breaths;

His ministers of flaming fire" (Psalms 104:4).


The literary intention of verse 1:12 is to describe the nature of the

fourth sefirah—‘Fire from Water’, the ‘depth of Evil’, the sefirah

Binah—i.e. the divine principle of Form. The above extract tells us that

the Holy Temple octahedron (i.e. ‚His dwelling‛) is fundamentally

formed from the substance of angels.

At the centre of the octahedron is the ‘Angel of Breath’ (i.e. the Holy

Guardian Angel).

Inhabiting (and literally forming) the twelve boundaries of the

octahedron (i.e. the twelve simple letter pathways) are the ‚ministers

of flaming Fire‛. These latter angels exemplify the Form principle (i.e.

Binah) within the microcosm and give expression to the evolutionary

Fire of Shin.


pg. 127

The Shin (ש) of Binah (‘depth of Evil’) represents the force of cosmic

kundalini—the ‘Nachash serpent’. It symbolizes the feminine power in

the Earth—i.e. the evolutionary force that infuses the substance of the

universe. The sefirah Binah of the Tree of Yetzirah therefore especially

symbolizes the base chakra of the Creator.62

The Maym of Hockmah (depth of Good) symbolizes the wisdom, or

creative inspiration that’s lights the divine consciousness of the

Creator. The sefirah Hockmah of the Tree of Yetzirah therefore

especially symbolizes the Creator’s crown chakra.63

The Bayt (i.e. Saturn64) pathway therefore, represents the path of

movement of the cosmic kundalini serpent as it rises along the

Creator’s metaphorical spine—from Binah to Hockmah.

The microcosmic path of Shin represents the force of kundalini as it

rises and moves through the various layers of substance that constitute

the physical, emotional, astral, and mental bodies of a human-being

(i.e. as it moves through the octahedron).

The microcosmic path of Maym represents the creative force65 that

seeks to bring the divine reality of the human monad66 into physical

manifestation.

62 Similarly, the sefirah Malkut is associated with the base chakra of a human-being.

63 Similarly, the sphere of Da’at is symbolic of a human-being’s crown chakra.

64 In astrological tradition, Saturn is said to rule the spine.

65 Termed Chiah (חיה) in the Hebrew Kabbalah.

66 Called the Yechidah (יחידה) in the kabbalistic tradition.


pg. 128

Here's how the ancient kabbalistic book the Sefer Bahir describes Shin

(and its relationship with Maym)...

What is the Shin? He said: It is the root of the tree. The

letter Shin is like the root of a tree. What is this tree that

you mentioned? He said: It represents the Powers of the

Blessed Holy One, one above the other. Just like a tree

brings forth fruit through water, so the Blessed Holy One

increases the Powers of the Tree through water [Maym].

What is the water of the Blessed Holy One? It is wisdom

[Hockmah]. It is the souls of the righteous. They fly from

the fountain to the great pipe *Da’at+, ascend and attach

themselves to the Tree. Through what do they fly?

Through Israel. When they are good and righteous, the

Divine Presence dwells among them. Their deeds then rest

in the bosom of the Blessed Holy One, and He makes them

fruitful and multiplies them.

[The Sefer Bahir, v. 118-19. Trans. Aryeh Kaplan.]



pg. 129

In the following extract the Zohar describes the divine Water of Maym

as ‚dew of bdellium‛.

Said R. Judah: ‚Little do men know how God extends His

mercy to them at all times and seasons.

Three times a day a spirit enters the cave of Machpelah

and breathes on the graves of the patriarchs, bringing

them healing and strength.

That spirit distils dew [Heb: TLA, טלא]67 from on high, from

the head of the King [Hockmah], the place of the supernal

fathers, and when it reaches the lower patriarchs [Hesed,

Geburah, & Tifaret] they awake.

That dew [Maym], as we have learnt, comes down by

degrees till it reaches the lower Garden of Eden [Binah],

and becomes impregnated with its perfumes [Shin].

Then a spirit [Alef] containing two other spirits [Maym &

Shin] arises and traverses the spice-beds [Binah], and

enters the door of the cave *Da’at+.

Then the patriarchs [Hesed, Geburah, & Tifaret] awake,

they and their spouses [Netzah, Hod, & Yesod], and

supplicate on behalf of their descendants [the twelve

pathways].

67 Note that the numerological value of the Chaldean TLA (‘dew’) is 40. This is also

the value of Maym (מ).


pg. 130

If the world is in distress on account of its sins, and the

patriarchs sleep, the dew not descending from on high,

then the remedy is to take out the Scroll of the Law. Then

the soul tells the spirit, and the spirit tells the higher soul,

and the higher soul tells God.

God then takes His seat on the throne of mercy, and there

issues from the Ancient Holy One a stream of dew of

bdellium [Heb: BDLCh, בדלח], which flows to the head of

the King, so that the fathers are blessed.

Then the dew flows to those sleepers, and all are blessed

together, and God has mercy on the world.

We have learnt that God does not show mercy to the

world till He has informed the patriarchs, and for their

sakes the world is blessed.‛

[Soncino Zohar. II. pg. 323. Vayehi, 225b.]68

[Bracketed blue notes are my own.]

As mentioned previously, the sefirah Tifaret symbolizes the ‘Holy

Guardian Angel’ who oversees the separation of the Shin and Maym

pathways, and whose role it is to supervise the evolutionary process of

their gradual blending and merging. This is the same angel that’s

occultly alluded to in Exodus 23:20-24.

68 See also: The Zohar. Kabbalah Center Version. Vayechi, 328-331.


pg. 131

Behold, I send an Angel before thee, to keep thee in the

way, and to bring thee into the place which I have

prepared. Beware of him, and obey his voice, provoke him

not; for he will not pardon your transgressions: for my

name [ShM] is in him. But if thou shalt indeed obey his

voice, and do all that I speak; then I will be an enemy unto

thine enemies, and an adversary unto thine adversaries.

For mine Angel shall go before thee, and bring thee in unto

the Amorites, and the Hittites, and the Perizzites, and the

Canaanites, the Hivites, and the Jebusites: and I will cut

them off. Thou shalt not bow down to their gods, nor serve

them, nor do after their works: but thou shalt utterly

overthrow them, and quite break down their images.

[Exodus, 23:20-24.]

The phrase ‘thine adversaries’—i.e. the Amorites, the Hittites, the

Perizzites, the Canaanites, the Hivites, and the Jebusites—is an esoteric

allusion to obstacles in the twelve pathways that block the flow of ShM

between the six depths/sefirot (i.e. the six vertices) of the Holy Temple

octahedron.

The merging of the Shin and Maym pathways within the ShM Pillar is

precisely paralleled by the blending of Shin and Maym within the

twelve simple letter pathways that surround it. In other words, the

condition of the ShM Pillar exemplifies the collective evolutionary


pg. 132

state (i.e. in terms of the merging of Shin and Maym) of the twelve

simple letter boundaries of the octahedron. This means the ShM Pillar

is a measuring gauge (or barometer) of the general evolutionary

condition of the human microcosm.

Figure 29 : ShM in the Twelve Pathways


pg. 133

For karmic reasons the twelve pathways are initially resistant to the

influx of Maym. This resistance is overcome through the application of

the evolutionary Fire (i.e. kundalini fire) that emanates from the Shin

pathway. Shin clears the debris that’s blocking the flow of Maym

(divine Water) through the substance of the twelve pathways.

The twelve edges of the octahedron symbolize twelve major meridians

(i.e. etheric channels) that carry and transmit the creative force of

human consciousness (as that force circulates between the six depths of

the octahedron).69 The six depths/vertices of the octahedron represent

six major faculties of human consciousness.

The twelve meridians exist in all the various bodies of substance that

compose the human vehicle, and they all contain some obstructions to

the flow of the divine Water of Maym. The evolutionary role of the Fire

of Shin (i.e. kundalini fire) is to burn through any blockages that are

impeding the full expression of the consciousness of the human soul

(Ruach) and monad (Yechidah). We all experience the resumption and

continuation of this evolutionary process as we begin each new

incarnation on Earth.

When the Shin and Maym pathways have become completely merged

together they form the sacred Name ShM (שם). This has the

grammatical effect of converting Maym (מ) into Maym-final (ם).

69 The twelve boundaries are emanations of the twelve macrocosmic meridians

(embodied by the sefirah Binah) that circulate the Fire of Shin and the Water of

Maym through the body of the Creator.


pg. 134

The conversion of Maym to Maym-final indicates that the Maym

pathway has been transcended, and the ShM Initiate has gained

conscious access to the sefirotic Maym of Hockmah (ם). It means that

s/he is now qualified to participate in the macrocosmic process of

Creation.

Rabbi Rahumai sat and expounded:

What are the twelve tribes of Israel?

But this teaches us that the Blessed Holy One has twelve

rods (on high. The word Shevet is the same for both

‚tribe‛ and ‚rod.‛) What are they? What is this like?

A king [Hockmah] had a beautiful fountain [Maym].

All his brothers [seven lower sefirot] had no water [Maym]

other than this fountain, and could not endure thirst. What

did he do? He made twelve pipes70 [pathways] for the

fountain, and named them afters his brothers’ children

[descendants]. He then said to them, ‚If the sons are as

good as their fathers, they will be worthy, and I will let

water flow through the pipes. The fathers [lower sefirot]

will then drink all they wish, and so will the sons

[pathways]. But if the sons are not worthy and do not do

what is right in my eyes, then regarding this, these pipes

will stand. I will give them water only on the condition

that they give none to their children, since they do not

obey my will.‛

[The Sefer Bahir, v. 113. Trans. Aryeh Kaplan.]


70 Or ‘canals’.


pg. 135

An important preliminary part of our magical operations within the

octahedron is called ‘purging the pathways’. This is achieved

symbolically via the application of the fire of Shin (i.e. using the Shin

descendant formulas). The conscious application of Shin assists the

pathways to become more receptive to the creative influence of the

water of Maym. By ‘purging the pathways’ we open ourselves (and

pledge ourselves) to the personal transformation that’s required to

bring the energy of Maym into manifestation in our lives.

Our personal transformation may require the removal of some

blockages within our physical, emotional, and/or mental bodies. So, for

example, we may be required to change the way that we think (in

some respect) or we might be required to let go of an emotional

hindrance, or change our physical patterns of behaviour.

As we overcome these kinds of obstacles, the way is cleared for the

creative water of Maym to flow through the pathways, and thus to

manifest the creative will and desire of our soul/monad.

Verse 6:4 of the Sefer Yetzirah refers to the natural polarization of the

Shin and Maym principles when it speaks of ‘good’ and ‘evil’. These

terms allude to the sefirot ‘Depth of Good’ (i.e. Hockmah) and ‘Depth

of Evil’ (i.e. Binah) and are code for the associated principles: Maym

and Shin.


pg. 136

‚Also God made one

opposite the other‛ (Eccl. 7:14).

Good [Hockmah] opposite evil [Binah].

Evil [Binah] opposite good [Hockmah].

Good from good.

Evil from evil.

Good defines evil.

And evil defines good.

Good is kept for the good ones.

And evil is kept for the evil ones.

[Sefer Yetzirah. 6:4.]

[Bracketed text added by me.]

The phrase ‚Good from good‛ is a reference to the fact that the Maym

pathway is a microcosmic extension of the sefirah Hockmah (Depth of

Good). Similarly, ‚Evil from evil‛ refers to the pathway of Shin—it

being a downward projection into the microcosm of the sefirah Binah

(Depth of Evil).

The final two lines of the verse emphasize the idea that the Shin

principle (i.e. ‘evil’) dominates the lives of materialistically minded

human-beings, while the Maym principle (i.e. ‘good’) dominates the

lives of ‘spiritually focused’ human-beings.


pg. 137

Figure 30 : ShM & the Sixfold Star


pg. 138

The Alef Principle

The mother letter Alef (א) represents a universal ‘control condition’—

that is, a fixed criterion established by the Creator and according to

which everything in the Universe is judged, weighed, and measured.

Alef corresponds to the pivot of the scale—the single stable

omnipresent point that calibrates the balance between the ‘unrealized’

realm of Ain Sof (i.e. ‘non-existence’) and the ‘realized’ realm of the

manifested Tree of Yetzirah. This is the function of the sefirotic

expression of Alef as represented by the sefirot ‘the Holy Breath’ (Ain

Sof) and ‘Breath from Breath’ (Keter). The ten depths of the Tree of

Yetzirah (i.e. the ‘extremities’ of the Universe) are each anchored to

this All-embracing Alef principle.

Within the Tree of Yetzirah (i.e. within the existential realm) the Alef

principle controls the shifting balance between the manifested

Creation of the Logos (i.e. ‘Fire from Water’, Binah) and that which is

still scheduled to manifest to complete the divine Plan (i.e. ‘Water from

Breath’, Hockmah). This is the function of the Alef pathway (as distinct

from the sefirotic expression of Alef).

The sefirah Binah (i.e. ש, Shin)—the Mother of Form—symbolizes the

framework (or blueprint) of the divine Plan of the Logos. Binah

incorporates everything that has so far manifested (to consciousness)

in our multidimensional Universe. It’s like the outline of a partially

completed jigsaw puzzle, or a wireframe model to which the

manifesting Creation is gradually adhering and accruing.


pg. 139

The sefirah Hockmah (i.e. מ, Maym) embodies the divine creative

energy that’s queued behind the veil of manifested Reality, and that’s

yet to appear in our Universe. Hockmah is like a bag of jigsaw puzzle

pieces that are yet to be positioned in their proper places in the puzzle.

It’s synonymous with the phrase ‘World to Come’ in traditional

kabbalistic literature. It’s pure divine ‘potential energy’, held back

behind the threshold of consciousness—like a river held back by a

great dam that controls and limits its flow. Alef is the principle that

governs (and controls) the entry of this divine energy into time and

space (and every other dimension of our Universe).

The Alef principle is necessary because Maym (i.e. the energy of

Creation) can only enter the Universe through the gateway of

Consciousness—specifically, higher Consciousness.71 And beings of

advanced consciousness must be trained (via the guiding influence of

Alef) to align their personal will with the divine Will of the Logos in

order to become qualified to receive the influx of Maym.

Therefore, Alef represents a divine immutable Law that ultimately

determines (or influences) the experience of Consciousness within the

Universe in every moment of time.

Sefer Yetzirah, verse 3:1 states:


Their foundation is:

A pan of merit;

A pan of liability;

And the tongue of decree deciding between them.

71 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.


pg. 140

The above is Aryeh Kaplan’s translation of the original Hebrew. His

interpretation portrays the Alef principle as essentially a decision-

making process—i.e. ‚the tongue of decree deciding between them‛.

Kaplan’s translation emphasizes the discriminatory faculty of

consciousness, but in truth Alef represents a principle that’s much

deeper than the discriminating mind.

Here’s an alternative translation of verse 3:1<

Three primary letters: Alef, Maym, Shin.

Their basis is:

The scale of acquittal;

The scale of guilt;

And the language of law

holds the balance between them.72

Hayman’s translation suggests that the Alef principle is a fixed

immutable Law, and that it functions as a pivot, controlling the

balance of the Universal scale. Therefore, Alef represents the ultimate

determining factor in the Universe. It exists at the threshold between

Consciousness and Unconsciousness, as a motionless and immoveable

expression of divine Will and Purpose. The Law of Alef is ‘One’—that

is, its singular essence is at the root of the conscious being of every one

of us.

Thus, Alef symbolizes the ultimate Law that we all must learn to

adhere to. Every decision (leading to action) that we make in our day-

to-day lives is weighed and measured according to whether or not it’s

in conformity (or harmony) with this singular unifying divine Law.



pg. 141

When we act in harmony with the sacred Law of Alef we draw down

into manifestation a small portion of divine potential energy (i.e.

Maym) that swells at the back of Consciousness. It’s then that the

Gatekeeper (i.e. the ‚Angel of Breath‛73, or ‘Holy Guardian Angel’)

opens the ‘flood-gate’ and allows a little of the divine Water of Maym

to trickle through Tifaret (the Holy Temple) and enter the twelve

pathways of the octahedron. As the Water of Maym combines with the

Fire of Shin within the twelve pathways (and the ShM Pillar) an aspect

of the divine Creation comes into conscious manifestation. And this is

woven into our collective Reality, and appears within the sefirah

Malkut. In other words, we contribute to the gradual manifestation of

the divine Plan on Earth—i.e. the ‘World to Come’.

Because the ‘World-to-Come’ is ‘meant to be’ (i.e. by divine

ordination), the ‘magical’ ShM process is sometimes accompanied by a

conscious awareness of ‘synchronicity’ (or ‘serendipity’). We can

therefore determine that the Alef principle is the unseen suprarational

cause of synchronicity, and that synchronicity is a natural side-effect of

the emergence of the divine Presence (i.e. the ‘Shekinah’) on Earth.

When we choose to act in non-conformity with the Law of Alef we

trigger a different metaphysical process—a process that’s dominated

by the divine evolutionary Fire of Shin. In this case the ‚pan of

liability‛ (or ‚scale of guilt‛) gains the ascendancy and the Law of Alef

(as the pivot of the scales) responds automatically to correct the

imbalance. It does so by manifesting a personal experience (i.e. a series

of events) that will ultimately lead to the evolution of consciousness.

The evolutionary experience is produced within the twelve pathways

of the octahedron by the divinely sanctioned activity of the ‚ministers



pg. 142

of flaming fire‛74 (i.e. the angels who give expression to the divine Fire

of Shin). It’s sometimes felt as a painful experience, but ultimately it

leads to positive developments in the future.

The purpose of Alef’s evolutionary response is to transform

consciousness so that subsequent decisions and actions will be more

perfectly in harmony with the Law of Alef (and as a consequence, the

divine Plan on Earth will be realized). So mote it be.

74 Ibid.


pg. 143

The twenty-two letters are the foundation.

They are fixed on a wheel [GLGL, גלגל]

with 231 [RL"A, רל"א] Gates.

The wheel rotates back and forth.

A sign for this is:

There is nothing in good

higher than Delight [ONG, ענג].

There is nothing in evil

lower than Plague [NGO, נגע].


The GLGL Wheel

Besides describing the original ancient Tree of Life blueprint, the Sefer

Yetzirah also contains cleverly encoded design instructions for an

elaborate mandala that resembles a wheel (GLGL, גלגל).

My research and experimentation (since 2001) has shown that the

‘wheel mandala’ is a detailed map of powerful metaphysical energy

currents that permeate and strongly influence our mundane world.


pg. 144

The wheel mandala has three concentric ‘rims’ (or ‘rings’) and seven

spokes, and upon the spokes are arranged twenty-one smaller wheels–

i.e. three wheels per spoke. The smaller wheels also have three rims

and seven spokes and upon their spokes are arranged twenty-one

Hebrew letters–three per spoke. One Hebrew letter is also positioned

at the centre of each wheel.

Figure 31 : The GLGL Wheel (also called Jacob’s Wheel)


pg. 145

Verses 2:4-6 Decoded

The main design elements of the wheel mandala are contained in verse

2:4 of the Sefer Yetzirah. It’s here that we’re told the twenty-two

Hebrew letters are arranged upon a wheel.


They are fixed on a wheel [GLGL, גלגל]<

The unusual wheel design concealed in verse 2:4 was discovered by

accident (in January, 2001) while I was exploring a possible

relationship between the twenty-two Tarot trumps and various magic

square number arrays.

Figure 32 : The Basic Wheel Design


pg. 146

After arranging the ordinal numbers75 of the twenty-two Tarot trumps

(i.e. 0 to 21) on the wheel an interesting mathematical association with

the Sefer Yetzirah emerged.

I chose the above configuration because it has mathematical properties

that are similar to a ‘magic square’.

We can describe the figure above as a ‘magic circle’ because the three

numbers on each of its seven ‘spokes’ (or ‘radii’) add to the same

number–i.e. thirty-three. Similarly, all the rows of numbers in a ‘magic

square’ add to the same value.

75 That is, according to the roman numerals printed at the top of each trump card.

Figure 33 : Ordinal Numbers - Magical Arrangement


pg. 147

Spoke Numbers Total

1 01+12+20 33

2 02+13+18 33

3 03+14+16 33

4 04+08+21 33

5 05+09+19 33

6 06+10+17 33

7 07+11+15 33

Grand Total 231

The Hebrew language assigns a number to every letter of the alphabet,

and when the Hebrew letter values of the word GLGL (גלגל, ‘wheel’)

are added together they total 66.

( ) ( ) ( ) ( )

The calculation can be broken down as follows:

( ) ( )

Note the repetition of the number 33 in GLGL.

Of course, the arrangement of the ordinal values of the twenty-two

Hebrew letters on the wheel mandala also produces spoke values of

33. As you will see below, this is not a coincidence.

The second obvious clue left for us by the author of the Sefer Yetzirah

is his mention of the number 231.

We already know that 231 is the sum of the numbers from one to

twenty-one. (See the table above.) But this number also shows up


pg. 148

when we apply the letters of the Hebrew alphabet to the wheel

mandala.





The number 231 is mysteriously revealed when we replace the

numbers on the wheel with their Hebrew letter counterparts–i.e. as per

the following table of ‘ordinal’ values.

Value Hebrew English Value Hebrew English

L ל A 12 א 1

M מ B 13 ב 2

N נ G 14 ג 3

S ס D 15 ד 4

O ע H 16 ה 5

P פ V 17 ו 6

Tz צ Z 18 ז 7

Q ק Ch 19 ח 8

R ר T 20 ט 9

Sh ש Y 21 י 10

Th ת K 22 כ 11


pg. 149

The table above numbers the twenty-two Hebrew letters according to

their natural alphabetical order.76

Here’s how these Hebrew letter/number correspondences translate to

the wheel mandala<

And here it is transliterated to English<

76 These are the ‘ordinal’ values of the Hebrew alphabet. They are not the same as the

values given to the Hebrew letters when they’re used to signify numbers in the

Hebrew language.

Figure 34 : The Hebrew Letter Correspondences


pg. 150

Incredibly, the number 231 (RLA, רל"א) is written in Hebrew on the

first spoke of this first wheel of the multi-wheel mandala.

In the Hebrew language the letters RLA (רל"א) represent the number

231. The appearance of this number on the first spoke of the first wheel

is extraordinary. It indicates that the author intentionally included the

number 231 in this key verse to serve as another clue to the secret

design of the GLGL wheel mandala.

Figure 35 : The Hebrew Letter Correspondences (Eng.)


pg. 151

A third clue also confirms the integrity of this wheel design. It’s found

in the final part of verse 2:4<




The wheel rotates back and forth.

A sign for this is:

There is nothing in good

higher than Delight [ONG, ענג].

There is nothing in evil

lower than Plague [NGO, נגע].


Figure 36 : The First Wheel - RLA (231)


pg. 152

It’s generally recognized by Sefer Yetzirah researchers that the Hebrew

words ONG (‘delight’) and NGO (‘plague’) were deliberately included

in verse 2:4 as cryptic clues to aid in revealing the deeper mysteries of

the book.

Many researchers however, assume that ONG and NGO refer to the

Hebrew letter permutations that form the ‘231 gates’.77 But the Sefer

Yetzirah makes it clear (elsewhere in the text) that the gates are

composed of two Hebrew letters, so why did the author choose words

of three letters as his word-keys? And why conceal this information at

all when it’s stated plainly in the very next verse.

He permuted them, weighed them,

and transformed them,

Alef with them all

and all of them with Alef,

Bet with them all

and all of them with Bet.

They repeat in a cycle

and exist in 231 Gates.


It becomes obvious what the author of the Sefer Yetzirah was actually

referring to when we take another look at the Hebrew letters as we’ve

mathematically arranged them on the first wheel of the GLGL multi-

wheel mandala.

77 The ‘231 Gates’ are the 231 possible pairings of the twenty-two Hebrew letters

(without duplication).


pg. 153

Figure 37 : ONG - Hebrew

Figure 38 : ONG - English


pg. 154

As you can see, the Hebrew word ONG is clearly visible on the third

spoke of the wheel. This is further confirmation that our wheel design

and its Hebrew letter arrangement are correct.

But there’s still one more step (or rather a series of steps) to perform in

order to construct the larger, more complex multi-wheel mandala.

The first wheel mandala (pictured above) contains only the first

twenty-one gates, or more correctly, twenty-one ‘pathways’. The letter

pairings are termed ‘pathways’ because although there are 231 gates,

there are a total of 462 pathways78 of entry through those gates. In

other words, gate A-B can be passed through from the left, in which

case it’s experienced as the pathway A-B, or it can be passed through

from the right, in which case it’s experienced as the pathway B-A. This

important detail is what verse 2:5 informs us when it states<

Alef with them all

and all of them with Alef,

Bet with them all

and all of them with Bet.

They repeat in a cycle

and exist in 231 Gates.


78 The Hebrew word ‘netiv’ (NThYB, נתיב, ‘pathway’) occurs (in its plural form) in

Sefer Yetzirah 1:1. The numerical value of NThYB is 462. Verse 1:1 contains the

phrase ‘netivot peliot’ (NThYBVTh PLYAVTh) ‘mystical pathways’. This phrase read

in reverse contains ALP BYTh (A-B)–the first two Hebrew letters spelled in full. It’s a

coded reference to the ‘231 gates’ and the ‘462 pathways’.


pg. 155

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, ת) 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.

Figure 39 : The First Wheel Pathway Sequence


pg. 156

The first pathway of the wheel is Th-A (Tav-Alef, ת-א). This pathway

initiates the first arc of the spiral. The second pathway is Th-B (Tav-

Bet, ת-ב) which is followed by Th-G (Tav-Gimel, ת-ג), 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, ת-ז).

The second arc of the spiral begins on the middle rim and the first

spoke. It commences with the pathway Th-L (Tav-Lamed, ת-ל). The arc

follows the natural order of the spokes around the middle rim and

ends with the pathway Th-K (Tav-Kaf, ת-כ).

The third arc of the spiral follows the same course, beginning with the

pathway Th-R (Tav-Raysh, ת-ר) on the first spoke and outer rim, and

ending with Th-S (Tav-Sameck, ת-ס) on the seventh spoke and outer

rim.

This sequence of Hebrew letter pathways may appear strange because

it doesn’t follow the normal alphabetical order. However, my own

(and other’s) experience examining energy cycles produced by this

pathway sequence (since 2002) has shown it to accurately symbolically

resonate with significant events and developments in people’s lives.

In order to determine the next array of twenty-one pathways we must

shift the Hebrew letters one place backwards on the wheel mandala.

This produces a second wheel with a different letter configuration.

The resulting Hebrew letter arrangement is configured according to

the original ‘magic circle’ template except that the letters have taken

one step back from their original placements. So Alef (א) steps

backwards into the original position of Tav (ת), and Tav steps back into


pg. 157

the original position of Shin (ש), 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, אויר]

that cannot be grasped.


Figure 40 : The Second Wheel


pg. 158

The Hebrew word AVYR (‘air’, אויר) is plainly visible on the fifth spoke

of the second wheel mandala (pictured above).

The twenty-one pathways of the second wheel unfold according to the

same rim and spoke sequence as the pathways of the first wheel. And

this general rule applies also to the pathways of all the remaining

wheels.

Figure 41 : "Air that cannot be grasped"


pg. 159

The first pathway of the second wheel is A-B (Alef-Bayt, א-ב)79 and the

final pathway is A-O (Alef-Ayin, א-ע). 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 twenty-

one pathways complete the 462 pathways of the full Hebrew letter

cycle of the Sefer Yetzirah.

79 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.

Figure 42 : The Second Wheel Pathway Sequence


pg. 160

Verse 2:4 mentions the rotation of the GLGL wheel<




The wheel rotates back and forth<

As demonstrated above, within the GLGL wheel there is a

simultaneous double rotation of the Hebrew letters.

The phrase ‚the wheel rotates back and forth‛ can be understood to

mean that the Hebrew letter pathway spiral rotates forward within

each wheel, while (at the same time) the Hebrew letters rotate

backwards as each wheel is formed within the GLGL multi-wheel

mandala.


pg. 161

The LB Wheel

The final (i.e. 22nd) wheel plays a special role in the metaphysical

scheme because it’s placed at the centre of the larger multi-wheel

mandala. This wheel is like a ‘master key’ because it contains the

design for the layout of all the other wheels within the multi-wheel

configuration. For this reason I call it the ‘key wheel’, or ‘key

mandala’.80 Like the nucleus of a cell the ‘key mandala’ contains the

complete ‘DNA’ blueprint of the larger Wheel.

80 I also refer to it as the LB (לב) Wheel for reasons explained below.

Figure 43 : The Key Mandala


pg. 162

The twenty-one Hebrew letters contained within the main body of the

‘key wheel’ precisely mirror the central letters of the twenty-one

surrounding wheels. In other words, the key wheel maps out how all

the other wheels are organized within the multi-wheel mandala. It

does so by arranging all the centre letters of the other wheels according

to its own Hebrew letter configuration.

Figure 44 : The GLGL Wheel - Tav (ת)


pg. 163

So, for example, the first wheel has Tav (ת) as its central glyph. The Tav

wheel is located on the inner rim and first spoke of the larger multi-

wheel mandala–the same relative position of Tav in the body of the

key wheel. (See the white highlights in the figure above.)

The twenty-one pathways of the key mandala instil their influence

invisibly into the surrounding wheels of the multi-wheel mandala. In

fact, the key mandala controls and governs from its central position the

entire scope of the multi-wheel.

Here’s another example: The second wheel of the GLGL multi-wheel

mandala has Alef (א) as its central Hebrew letter. (See below right.)

Figure 45 : The Projection of Alef

Figure 46 : The Implanted Alef


pg. 164

The ‘seed’ of Alef is projected from the key wheel (above left) and is

implanted on the inner rim and second spoke of the multi-wheel

mandala. The Hebrew letter spiral then unfolds and forms a wheel

around the Alef seed.

The purpose of the spiral within the second wheel is to nurture the

Alef seed and bring it into manifestation (i.e. from the World of

Yetzirah/Formation into the World of Assiah/Making).

Similarly, the function of the spiral pathway sequences as they occur

within all the lesser wheels of the multi-wheel mandala is to bring

their central Hebrew letter archetypes into ‘physical’ manifestation.

And consequently, the function of the entire multi-wheel scheme is

ultimately to bring the central Hebrew letter of the central ‘key wheel’

into manifestation–i.e. the letter Shin (ש).

Of great significance is the fact that the key wheel (and therefore the

whole multi-wheel complex) has the Hebrew letter Shin (ש) at its

centre.

He formed substance from

chaos, and he made it with

fire [ASh, אש] and it exists,

and he hewed out great columns

from intangible air<

[From: Sefer Yesira, § 20] 81

81 Sefer Yesira. A. Peter Hayman. Mohr Siebeck. 2004. Pg. 104.


pg. 165

The above extract is from A. Peter Hayman’s translation of § 20

(referenced as verse 2:6 in Kaplan) of the Long Recension of the Sefer

Yetzirah. Note that it states: ‚he made it with fire‛.

In fact, not only does the key wheel mandala have Shin (symbolizing

‘divine Fire’) at its centre, but it also has the two letters that compose

the Hebrew word for ‘fire’ (i.e. ASh, אש) spelled out in full on its 2nd

and 7th spokes.

The second spoke spells the word ALPh (אלף, Alef, A, א) and the

seventh spoke spells ShYN (שין, Shin, Sh, ש). The seventh spoke

includes Vav (ו) on the inner rim, but this can be ignored. These letter

sequences are beyond coincidence (in my opinion).

Figure 47 : Key Wheel - Alef Shin


pg. 166

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 Binah–i.e. symbolizing the seven lower sefirot of the

Tree of Life.


pg. 167

The TLY Spiral

The meaning of the Hebrew word TLY (תלי) in the Sefer Yetzirah is

much debated. Some commentators see it as an allusion to the cosmic

coiled serpent–i.e. the constellation Draco that’s located near the

celestial North Pole. But I believe it represents the coiled spiral-cycle

that winds its way around the multi-wheel mandala and maps the

Hebrew two-letter gates and pathways.

In my experience the TLY spiral can be understood as representing the

‘path of the serpent’ within our Earth sphere because it appears to

express the flow of ‘kundalini fire’ that moves through the life of every

human-being–promoting the evolution of body, mind, and soul.

The Hebrew word TLY means ‘to hang, or suspend’, but it also implies

something that’s ‘curved’, like a hanging ‘curl of hair’ (TLTL, תלתל).

And hence its translation as ‘hook’ in the Sefer Yetzirah.

The twenty-two letters are

their foundation. It is fixed

on the Hook [TLY, תלי], on a wheel

with two hundred and [thirty]-one gates.

[From: Sefer Yesira, § 18.] 82

82 Sefer Yesira. A. Peter Hayman. Mohr Siebeck. 2004. Pg. 98.


pg. 168

My interpretation of the meaning of TLY (‘hook’) in the above extract

is ‘a spiral’ (which, of course, is naturally curved).

‚The twenty-two letters are

their foundation. It is fixed

on a spiral [TLY, תלי]

on a wheel [GLGL, גלגל]<‛

TLY is one of a group of three words that are always mentioned

together in the Sefer Yetzirah–TLY, GLGL, and LB. These three are

usually translated as ‘hook’, ‘wheel’, and ‘heart’ respectively, but I

believe a more meaningful translation is:

TLY (תלי) : ‘spiral’,

GLGL (גלגל) : ‘circle’ (or ‘wheel’),

LB (לב) : ‘centre’ (‘innermost part’).

In other words, they’re all technical terms that refer to components of

the multi-wheel mandala.83 GLGL refers to the wheel itself. TLY refers

to the spiral pathway within the wheel. LB refers to the key wheel at

the centre (or ‘heart’) of the multi-wheel mandala.

The Hebrew word LB (לב) has the numerical value 32 (i.e. L + B = 30 +

2). The number 32 characterizes the LB wheel (and all the wheels of the

GLGL mandala) because every component mandala has 32

fundamental elements:

83 Because the Sefer Yetzirah is multi-layered these words also have other meanings

in other contexts within the book.


pg. 169

3 Rims (Gabot, גבות)

7 Spokes (Yadot, ידות)

22 Hebrew letters (‘Eyes’, Oyinim, עינים)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

The numerical value of TLY is also significant<

(תלי)

The TLY spiral-cycle is a sequence of 441 pathways that begins from

the first pathway Th-A (Tav-Alef) of the first wheel and ends at the

21st pathway N-Z (Nun-Zayn) of the 21st wheel. The cycle is then

repeated ad infinitum.

The TLY spiral is composed of only 441 pathways (rather than 462)

because twenty-one (of the 462) pathways are contained within the key

wheel (i.e. LB mandala) at the centre of the multi-wheel complex.

These twenty-one pathways do exist within the TLY spiral, but only in

a state of latent potential at the centre of each of the twenty-one lesser

wheels of the multi-wheel mandala. The 21 concealed pathways

emerge into manifestation as a result of the action of the TLY spiral-

cycle that winds its way around them.

84 This terminology is derived from Ezekiel I (quoted below).

85 Because the Tree of Life diagram has three higher sefirot, seven lower sefirot, and

twenty-two pathways.


pg. 170

The Book of Ezekiel

The Sefer Yetzirah contains instructions for building a complex

mandala the appearance of which can be described as ‘wheels within a

wheel’, which brings to mind the vision of Ezekiel<

Now as I looked at the living creatures, I saw a wheel

upon the earth beside the living creatures, one for each of

the four of them.

As for the appearance of the wheels and their construction:

their appearance was like the gleaming of a chrysolite; and

the four had the same likeness, their construction being as

it were a wheel within a wheel.

When they went, they went in any of their four directions

without turning as they went.

The four wheels had rims and they had spokes; and their

rims were full of eyes round about.

And when the living creatures went, the wheels went

beside them; and when the living creatures rose from the

earth, the wheels rose.

Wherever the spirit would go, they went, and the wheels

rose along with them; for the spirit of the living creatures

was in the wheels.

[Ezekiel, 1:15-20. The Revised Standard Version of the Bible.]


pg. 171

Ezekiel’s vision is highly suggestive of the Sefer Yetzirah’s wheel

design, and it may be that the prophet saw an image reflected from the

same esoteric source that inspired the Sefer Yetzirah.

Ezekiel describes four ‘living creatures’ accompanied by four wheels.

The four wheels symbolize cycles of energy that flow through the four

kabbalistic Worlds–Emanation, Creation, Formation, and Making.

The Sefer Yetzirah’s wheel (also called Jacob’s Wheel) belongs to the

third kabbalistic world–the World of Yetzirah–the ‘psycho-spiritual’

‘World of Formation’. It maps out a process that involves the

implantation of twenty-one seed-forms from the World of Formation

into the lower ‘physical’ World of Making (Assiah). And it describes

how, through a complex spiral-cycle, those seed-forms are brought

into manifestation within the World of Assiah.

The four wheels had rims (Gabot, גבות) and they had

spokes (Yadot, ידות); and their rims were full of eyes

(Oyinim, עינים) round about.

The ‘eyes’ (עינים, OYNIM) of Ezekiel’s wheels are possibly an oblique

reference to the 462 Hebrew letters that are arranged upon the three

‘rims’ (or ‘rings’) of the GLGL Wheel mandala.

Wherever the spirit would go, they went, and the wheels

rose along with them; for the spirit of the living creatures

was in the wheels.

The ‘spirit of the living creatures’ possibly refers to the ‘key wheel’ (or

‘hub’) that’s nested at the centre of the GLGL Wheel. It instils its ‘spirit’

into the twenty-one surrounding wheels by providing the Hebrew

letters that are fixed at the centre of each wheel.


pg. 172

Some Jacob’s Wheel Links

Main Website

Basic Introduction

Three Master Cycles of Jacob’s Wheel

The 462 Gates

Jacob’s Wheel Posters & Wall-charts

Jacob’s Wheel Cycle Calculator Software

http://www.astroqab.co.nr/

http://members.dodo.com.au/~astroqab/jw_basic_intro.htm

http://members.dodo.com.au/~astroqab/jw_age_cycle_table.htm

http://members.dodo.com.au/~astroqab/462_gates.htm

http://members.dodo.com.au/~astroqab/book_print.htm

http://members.dodo.com.au/~astroqab/jw_calc.htm


pg. 173

1:1

Appendix One:

The Sefer Yetzirah86

With 32 mystical paths of wisdom

engraved Yah;

the Lord of Hosts;

the God of Israel;

the Living God;

King of the World;

El Shaddai;

Merciful and Gracious;

High and Exalted;

Dwelling in Eternity;

Whose ShM ['name'] is Holy;

He is Lofty and Holy.


with three books.

With text.

With number.

And with communication.

86 This is Aryeh Kaplan’s translation, but with some changes and bracketed notes

added by me. I’ll continue to work on modifying it for future editions of this e-Book.


pg. 174

1:2

1:3

1:4

1:5

Ten sefirot beli mah ['without Mah']

And 22 Foundation Letters:

Three Mothers,

Seven Doubles,

And twelve Elementals.

Ten sefirot without Mah.

In the number of ten fingers.

Five opposite five

with a singular covenant

precisely in the middle.

In the circumcision of the tongue,

and in the circumcision of the member.


Ten and not nine.

Ten and not eleven.

Understand with wisdom.

Be wise with understanding.

Examine with them



And make the Creator sit on His base.



which have Ain Sof ['no end'].

A depth of Beginning.

A depth of End.


pg. 175

1:6

1:7

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.


God faithful King,





Their vision is like the ‚appearance of lightning‛.

Their limit has no end.

And His word in them is ‚running and returning‛.

They rush to His saying like a whirlwind.

And before His throne they prostrate themselves.


Their end is imbedded in their beginning,

and their beginning in their end,

like a flame in a burning coal.

For the Master is singular.

He has no second.

And before One, what do you count?


pg. 176

1:8

1:9

1:10

1:11


Bridle your mouth from speaking

and your heart from thinking.

And if your heart runs

return to the place.

It is therefore written,

‚The Chayot running and returning.‛ (Ezek. 1:24)

Regarding this a covenant was made.


One is the Breath of the Living God.

Blessed and benedicted is the ShM

of the Life of Worlds.

Voice and breath and speech.

And this is the Holy Breath.

Two: Breath from Breath.


22 Foundation letters.

Three Mothers,

Seven Doubles,

and Twelve Elementals.

And one Breath is from them.

Three: Water from Breath.


[22 letters from]

chaos and void,

mire and clay.


pg. 177

1:12

1:13

He engraved them like a sort of garden.

He carved them like a sort of wall.

He covered them like a sort of ceiling.

[And He poured snow over them

and it became dust

as it is written:

‚For to snow He said, 'Become earth‛ (Job 37:6).]

Four: Fire from Water.


the Throne of Glory,

Serafim, Ophanim, and holy Chayot,

and Ministering angels.

From these three He founded His dwelling.

As it is written:

‚He makes His angels of breaths,

His ministers of flaming fire‛ (Psalms 104:4).

He chose three letters from among the Elementals

[in the mystery of the three Mothers

Alef Maym Shin].

And He set them in His great ShM.

And with them, He sealed six extremities.

Five: He sealed Above and faced upward

and sealed it with Yud Vav Heh.

Six: He sealed Below and faced downward

and sealed it with Heh Vav Yud.

Seven: He sealed East and faced straight ahead

and sealed it with Yud Heh Vav.

Eight: He sealed West and faced backward

and sealed it with Vav Heh Yud.


pg. 178

1:14

Nine: He sealed South and faced to the right

and sealed it with Heh Yud Vav.

Ten: He sealed North and faced to the left

and sealed it with Vav Yud Heh.

These are the ten sefirot without Mah:

The Breath of the Living God.

Breath from Breath.

Water from Breath.

Fire from Water.

Up, Down, East, West, North, South.


pg. 179

2:1

2:2

2:3

Chapter 2

Twenty-two foundation letters:

Three Mothers,

seven Doubles,

and twelve Elementals.

The three Mothers are Alef, Maym, Shin.


A pan of merit,

a pan of liability,

and the tongue of decree deciding between them.

[Three Mothers, Alef, Maym, Shin.



deciding between them.]

Twenty-two foundation letters.

He engraved them, He carved them,

He permuted them, He weighed them,

He transformed them,

And with them, He depicted all that was formed

and all that would be formed.


He engraved them with voice.

He carved them with breath.

He set them in the mouth

In five places:


pg. 180

2:4

2:5

2:6

Alef, Het, Heh, Ayin in the throat.

Gimel, Yud, Kaf, Qof in the palate.

Dalet, Tet, Lamed, Nun, Tav in the tongue.

Zayin, Samekh, Shin, Resh, Tzadi in the teeth.

Bayt, Vav, Maym, Peh in the lips.


He placed them in a circle

like a wall with 231 gates.

The circle oscillates back and forth.

A sign for this is:

There is nothing in good higher than Delight.

There is nothing in evil lower than Plague.

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.

He formed substance out of chaos,

and made nonexistence into existence.

He carved great pillars from air


pg. 181

that cannot be grasped.

This is a sign:

[Alef with them all, and all of them with Alef.]

He foresees, transforms and makes

all that is formed and all that is spoken

‘One ShM’.

A sign for this thing:

Twenty-two objects in a single body.


pg. 182

3:1

3:2

3:3

3:4

Chapter 3



A pan of merit,

a pan of liability,

and the tongue of decree deciding between them.








He engraved them. He carved them.

He permuted them. He weighed them.

And with them He depicted:

Three Mothers A, M, Sh in the World.

Three Mothers A, M, Sh in the Year.

Three Mothers A, M, Sh in the Soul.

Male and female.


in the World are air, water, fire.



pg. 183

3:5

3:6

3:7




in the Year are:

The hot,

the cold,

and the temperate.

The hot is created from fire.

The cold is created from water.

And the temperate, from Breath,



in the Soul, male and female,

are the head, belly, and chest.

The head is created from fire.

The belly is created from water.

And the chest, from breath,


He made the letter Alef king over Breath.

And He bound a crown to it.

And He combined them one with another.

And with them He formed:

Air in the World,

The temperate in the Year,

And the chest in the Soul.

The male with A, M, Sh.

And the female with A, Sh, M.


pg. 184

3:8

3:9

He made Maym king over water.


And He combined one with another.


Earth in the World,

Cold in the Year,

And the belly in the Soul.

The male with M, A, Sh.

And the female with M, Sh, A.

He made Shin king over fire.




Heaven in the World.

Hot in the Year.

And the head in the Soul.

The male with Sh, A, M.

And the female with Sh, M, A.


pg. 185

4:1

4:2

4:3

Chapter 4

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.



Wisdom, Wealth, Seed,

Life, Dominance, Peace, and Grace.


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. 186

4:4

4:5

4:6

4:7


Up and Down.

East and West.

North and South.


And it supports them all.


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.

Seven Doubles: ב ג ד - כ פ ר ת of foundation.

He engraved them, He carved them.

He permuted them, He weighed them.

He transformed them.


Seven planets in the World.

Seven days in the Year.

Seven gates in the Soul.

Male and female.

Seven planets in the World:

Saturn, Jupiter, Mars,

Sun, Venus, Mercury, Moon.


pg. 187

4:8

4:9

4:10

Seven days in the Year:

The seven days of the week.

Seven gates in the Soul, male and female:

Two eyes, two ears, two nostrils,

and the mouth.

He made the letter Bayt king over Wisdom.




The Saturn in the World.

The Sabbath in the Year.

The Mouth in the Soul.

Male and female.

He made the letter Gimel king over Wealth.




Jupiter in the World.

Thursday in the Year.

The right Eye in the Soul.

Male and female.

He made the letter Dalet king over Dominance.




Mars in the World.

Tuesday in the Year.


pg. 188

4:11

4:12

4:13

The left Eye in the Soul.

Male and female.

He made the letter Kaf king over Life.




The Sun in the World.

Sunday in the Year.

The right Nostril in the Soul.

Male and female.

He made the letter Peh king over Seed.




Venus in the World.

Friday in the Year.

The right Ear in the Soul.

Male and female.

He made the letter Raysh king over Peace.




Mercury in the World.

Wednesday in the Year.

The left Ear in the Soul.

Male and female.


pg. 189

4:14

4:15

4:16

He made the letter Tav king over Grace.




The Moon in the World.

Monday in the Year.

The left Nostril in the Soul.

Male and female.


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.

Two stones build 2 houses.

Three stones build 6 houses.

Four stones build 24 houses.

Five stones build 120 houses.

Six stones build 620 houses.

Seven stones build 5040 houses.

From here on go out and calculate


pg. 190

that which the mouth cannot speak

and the ear cannot hear.


pg. 191

5:1

5:2

Chapter 5

Twelve Elementals:

Heh, Vav, Zayn,

Het, Tet, Yud,

Lamed, Nun, Sameck,

Ayin, Tzaddie, Qof.


speech, thought, motion,

sight, hearing, action,

coition, smell, sleep,

anger, taste, laughter.

Twelve Elementals.



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.



pg. 192

5:3

5:4



Twelve Elementals.



He engraved them, carved them, permuted them,

weighed them, and transformed them.


Twelve constellations in the World;

Twelve months in the Year;

And twelve directors in the Soul.

Male and female.

Twelve constellations in the World:

Aries (T'leh, the Ram);

Taurus (Shor, the Bull);

Gemini (Teumim, the Twins);

Cancer (Sartan, the Crab);

Leo (Ari, the Lion);

Virgo (Betulah, the Virgin);

Libra (Maznayim, the Scales);

Scorpio (Akrav, the Scorpion);

Sagittarius (Keshet, the Archer);

Capricorn (Gedi, the Kid);

Aquarius (Deli, the Water Drawer);

Pisces (Dagin, the Fish).


pg. 193

5:5

5:6

5:7

Twelve months in the year:

Nissan, Iyar, Sivan,

Tamuz, Av, Elul,

Tishrei, Cheshvan, Kislev,

Tevet, Shevat, Adar.

Twelve directors in the soul.

Male and female.

The two hands, the two feet,

the two kidneys,

the gall bladder, the intestines,

the liver, the korkeban,

the kivah, the spleen.

He made the letter Heh king over speech.




Aries in the World;

Nissan in the Year;

And the right foot in the Soul.

Male and female.

He made the letter Vav king over thought.




Taurus in the World;

Iyar in the Year;

And the right kidney in the Soul.

Male and female.


pg. 194

5:8

He made the letter Zayn king over motion..




Gemini in the World;

Sivan in the Year;

And the left foot in the Soul.

Male and female.

He made the letter Het king over sight.




Cancer in the World;

Tamuz in the Year;

And the right hand in the Soul.

Male and female.

He made the letter Tet king over hearing.




Leo in the World;

Av in the Year;

And the left kidney in the Soul.

Male and female.

He made the letter Yud king over action.





pg. 195

5:9

Virgo in the World;

Elul in the Year;

And the left hand in the Soul.

Male and female.

He made the letter Lamed king over coition.




Libra in the World;

Tishrei in the Year;

And the gall bladder in the Soul.

Male and female.

He made the letter Nun king over smell.




Scorpio in the World;

Cheshvan in the Year;

And the intestine in the Soul.

Male and female.

He made the letter Sameck king over sleep.




Sagittarius in the World;

Kislev in the Year;

And the Kivah in the Soul.

Male and female.


pg. 196

5:10

5:11

He made the letter Ayin king over anger.




Capricorn in the World;

Tevet in the Year;

And the liver in the Soul.

Male and female.

He made the letter Tzaddie king over taste.




Aquarius in the World;

Shevat in the Year;

And the Korkeban in the Soul.

Male and female.

He made the letter Qof king over laughter.




Pisces in the World;

Adar in the Year;

And the spleen in the Soul.

Male and female.

He made them like a trough.

He arranged them like a wall.

He set them up like a battle.


pg. 197

6:1

6:2

6:3

Chapter 6

These are the Three Mothers: Alef, Maym, Shin.




Three Fathers and their descendants;

And seven planets and their hosts;

And twelve diagonal boundaries.

A proof of this:

True witnesses in the World, Year, Soul.

And a rule of twelve,

and seven, and three.

He set them in the Teli, the Cycle, and the Heart.









and Alef is the breath of air


The Teli in the World is like a king on his throne.

The Cycle in the Year is like a king in the province.

The Heart in the Soul is like a king in war.


pg. 198

6:4

6:5

‚Also God made one

opposite the other‛ (Eccl. 7:14).

Good opposite evil.

Evil opposite good.

Good from good.

Evil from evil.

Good defines evil.

And evil defines good.

Good is kept for the good ones.

And evil is kept for the evil ones.

Three:


One acts as advocate;

one acts as accuser;


Seven:



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




pg. 199

6:6

6:7

One on three;

three on seven;

seven on twelve.


These are the twenty-two letters

with which engraved:

Ehyeh, Yah, YHVH Elohim, YHVH,

YHVH Tzavaot, Elohim Tzavaot,

El Shaddai, YHVH Adonoy.

And with them He made three Books.

And with them He created His World.

And He formed with them all that was ever formed,

and all that ever will be formed.

And when Abraham our father,

may he rest in peace,

looked, saw, understood, probed,

engraved and carved,

He was successful in creation.

As it is written: ‚And the souls that

they made in Haran‛ (Genesis 12:5).

Immediately there was revealed to him

the Master of all, may His ShM be blessed forever.

He placed him in His bosom,

and kissed him on his head,

and He called him,

‚Abraham my beloved‛ (Isaiah 41:8).

He made a covenant with him,

and with his children after him forever.

As it is written: ‚And he believed in God,


pg. 200

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. 201

sefer yetzirah magic

Documents

hebrew letter

hebrew double

hebrew letter

west southern

south eastern

north western

east northern

west upper