Malachi Tau - Gnosis of The Cosmic Christ - Optimized

Boston Public Library
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GNOSIS OF THE
COSMIC CHRIST
ABOUT THE AUTHOR
Malachi Eben Ha-Elijah is a modern mystic. His journey on
the spiritual path began when he was a young boy, when he
encountered a tau of the Sophian Tradition of Gnostic Chris
tianity, Tau Elijah Ben Miriam. He received the oral tradi
tion of Sophian Gnosticism from Tau Elijah, and has been a
student and practitioner of Gnostic Christianity for over thir
ty-four years. In 1983 he founded Sophia Fellowship as an ex
pression of the Tradition, and has been teaching and
initiating others into Christian Gnosticism, Rosicrucian phi
losophy, and the holy Kabbalah since that time. He is an ini
tiate of Ordo Sanctus Gnosis and holds the recognition of an
elder and tau of the Sophian Tradition.
Along with his studies in the Western Mystery Tradition,
Tau Malachi has studied extensively in several Eastern Tradi
tions, such as Vajrayana Buddhism and Vedanta, as well as
studying and practicing a Middle Eastern Tradition of Sufism.
While Gnostic Christianity has always been his heart-path
and spiritual home, Malachi speaks of himself as a traveler and
explorer of the spirit and truth, and his journey has taken him
to many sacred places and into diverse Wisdom Traditions.
For many years Tau Malachi served as a hospice volunteer,
a volunteer trainer, and for a period of time as a hospice chap
lain. Although he worked with patients suffering from various
forms of terminal illness, much of his work focused on indi
viduals living with HIV and AIDS.
Today he lives in the Sierra foothills, in Nevada City,
California.
GNOSIS OF THE
COSMIC CHRIST
A GNOSTIC CHRISTIAN KABBALAH
TAU MALACHI
Llewellyn Publications
Saint Paul, Minnesota
Gnosis of the Cosmic Christ: A Gnostic Christian Kabbalah © 2005 by Tau Malachi. All
rights reserved. No part of this book may be used or reproduced in any manner
whatsoever, including Internet usage, without written permission from Llewellyn
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and reviews.
First Edition
First Printing, 2005
Cover design by Cavin Day ton Duffy

Cover painting 'The Resurrection"
by Anton Laurids Johannes Dorph © SuperStock
Editing and interior design by Connie Hill
Scripture quotations contained herein are from the New Revised Standard
Version Bible, copyright 1989 by the Division of Christian Education of the
National Council of the Churches of Christ in the U.S.A., and are used by
permission. All rights reserved.
Ten verses excerpted from the Thirty-Two Paths of Wisdom in Sefer Yetzirah.
The Book of Creation by Aryeh Kaplan, used by permission of the publisher, Red
Wheel/Weiser, York Beach, ME.
Library of Congress Cataloging-in-Publication Data

Malachi, Tau.
Cnosis of the Cosmic Christ : a Cnostic Christian Kabbalah / Tau Malachi
— 1st ed.
p . cm.
Includes bibliographical references (p. ) and index.
ISBN 0-73 87-0591-8
1. Cabala and Christianity. 2. Sefirot (Cabala). 3. Gnosticism. I. Title.
BM525.M27 2005
299'932—dc22 2004058440
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ALSO BY TAU MALACHI
The Gnostic Gospels of St. Thomas
and Forthcoming:
Living Gnosis
The Gnostic Legend of St. Mary Magdalene
AUTHOR'S NOTE
The Sophian Tradition of Gnostic Christianity is essentially
an oral tradition passed mouth to ear from an elder or tau to
their students. In writing this book I have followed this
method, which only rarely directly references written text,
such as in the case of Scriptural quotes. Thus, rather than ref
erencing texts, teachings and stories are drawn from memory
in the power of the moment, as is the way of oral traditions.
For this reason one will find many quotes that do not have
any source or reference listed, as what they represent are oral
teachings received in the same way that they are recorded.
This includes many ideas and stories that have evolved in the
oral tradition of Sophian Gnosticism that are recorded in
writing for the first time in this present book. Generally
speaking, it is my intent to convey something of the experi
ence of an oral tradition in my writing rather than conform to
conventional wisdom established by modern academia,- hence
to communicate as a spiritual practitioner rather than an aca
demic scholar. The bibliography provided is more for the
sake of continued study and contemplation than a list of
sources referenced during the writing of this book—an aid
for those interested in taking their studies of Gnosticism and
Kabbalah further (hence it serves as a suggested reading list).
CONTENTS
Figures xiii
Acknowledgments XV
Introduction xvii
One The Kabbalah of Gnostic Christianity 1

Purpose and Nature of the Kabbalah 1
Three Branches of the Kabbalah 3
The Ten Holy Sefirot and the Tree of Life 4
The Olamot-Universes 7
The Universe of Adam Kadmon 9
The Universe of Atzikit 12
The Universe of Beriyah 13
The Universe of Yetzirah 15
The Universe of Asiyah 16
Two Ain Sof and the Soul of Light 19

The Great Unmanifest 19
The Soul of Light 21
Nefesh 22
Ruach24
Neshamah 24
Hayyah 25
Yechidah 26
The Transmigrations of the Soul—Gilgulim 27
Three The Primordial Christos and Holy Sefirot 29

A Prologue 29
The Timeless Primordial and the Beginning 29
Mystery of the Sefirot and Divine Incarnation 30
Creation and Revelation 33
Four Keter, the Holy Crown Which Is the Root 35

Attributes 35
The Holy Crown 36
viii Contents
Free Will and the Principle of Uncertainty 37

The Self That Is No-Self 38
The Being of the Becoming 41
The Christ-Self and True Will 44
The Face of Light 47
The Initiate and the Great Angel 49
The Angels of Grace and the Divine Gift 52
The Beginning of Generation 54
Non-Dual Gnostic Awareness 56
Spiritual Practices for the Holy Crown 59
Five Da at, the Secret Sefirah 63

Attributes 63
The Open Secret 64
The Torah and the Gospel—Da at 66
The Foundation of Knowledge 68
The Great Enigma 7
The Demon of the Abyss—The Angel of the Abyss 7
The Play of Cosmic Forces 75
The True Knowledge of the Apocalypse—Revelation 77
The Upper Room and Bridal Chamber 81
The Secret Saint and the Secret Sefirah 83
Spiritual Practices for Divine Knowledge 84
Six Hokmah, the Wisdom of Creation 89

Attributes 89
The Supernal Generator 90
The Play of Force and Form—Transformation 92
The Heavenly Father 93
The Great Name of Cod 95
A Proverbial Secret 98
Radiant Breath, Word, and Wisdom 99
The Divine Ideal of Magic 101
Prophetic Consciousness 102
Gradations of Divine Magic 104
Radiant Wisdom in Creation 106
Wheels within Wheels 108
Contents ix
Spiritual Practices for Hokmah 112
Seven Binah, the Depth of Understanding,

the Divine Intelligence I 17
Attributes 117
The Radiant Darkness 118
The Archetypal World—The World of Supernal Light 120
The Pleroma—Divine Fullness 121
The Supernal Mother and Shekinah 123
The Faces of the Shekinah—Our Divine Mother 126
The Image of the Divine Mother—
Crown, Throne, and Kingdom 129
The Holy Virgin—Mother Mary 131
Pistis Sophia—Faith Wisdom 134
The Great Angel of Divine Intelligence—
The Remembrance of God 135
Holy Thrones and Dominions 138
The Holy Masters and the Temple of Light 139
Spiritual Practices for Binah 141
Eight Hesed, the Mercy and Bright Blessings of God 145

Attributes 145
Jhe Supreme Mystery and Revelation of the Mystery 147
The Face of God that Appears 148
The Overwhelming Grace of God 149
The Thirteen Attributes of Hesed-EI 151
The Nature of Righteousness 153
Tzaddikim—Adepts and Masters of the Tradition 155
The Tzaddik and the Disciple 157
The Tzaddik and the Threefold Body of Melchizedek 158
The Great Angel of Rainbow Glory—Giver of All Blessings 160
The Speaking-Silences 162
Spiritual Practices for Hesed 163
Nine Gevurah, Power, the Dark Face of God 167

Attributes 167
The Self-Restraint of God and the Human One 169
X Contents
The Awesome Power of God 170

The Nature of Karma and Tikkune 173
Three Visions 175
The Ordeal of Power and Tikkune of the Soul 177
The Love of the Lord and the Fear of the Lord 179
The True Nature of Sacrifice 182
The Patriarch and Matriarch of Gevurah 184
The Purifying Fire of God 185
The Adversary of God and Humanity 186
The Angels of God's Power and Glory 187
Spiritual Practice for Gevurah 189
Ten Tiferet, Divine Beauty and Sun of God 191

Attributes 191
The Pattern-That-Connects 193
The Lord Your God—The Way of the Soul 195
The Divine Life of Yeshua 198
The Serpent and Savior—The Great Seth 201
The Mystery of the Crucifixion andResurrection 203
The Bridegroom and Holy Bride 205
The Holy Threefold Sanctuary—Outer, Inner, and Secret 207
Wrestling with the Angel and the Grade of Lesser Adept 211
The Healing Power of God 214
The Messengers of God 217
Spiritual Practices for Tiferet 219
Eleven Netzach, the Divine Dominion 223

Attributes 223
The Hidden Realm of Action 224
Everything According to Its Kind 228
The Work of Creation and the Work of the Divine Chariot 232
The Way of Divine Rapture 233
The Fire Philosophers 235
The Devekut of the Prophets and the Apostles of God 237
Psalms, Prophecy, and Wonder-Working 239
Nothing New Under the Sun 241
The Creative Spirit, the Mystic, and the Artist 243
Contents xi
The Divine Mother and the Nature Sphere 244

The Divine Muse 246
Principalities, Dominions, and Authorities 249
Spiritual Practices for Netzach 251
Twelve Hod, the Splendor of God 253

Attributes 253
Relating with the Human One and God 254
God and the Hosts of Creation 259
Mental Being and the Thunder Mind 262
Contemplation and Meditation—Conscious Evolution 265
The Mage of Light and Magical Kabbalah 268
The Great Angel of the Holy Mother and Messiah 272
Sons of Light and Sons of Darkness 274
Spiritual Practices for Hod 277
Thirteen Yesod, the Foundation of All 281

Attributes 281
The Foundation of Creation 282
The One-Who-Lives 286
The Delight of Dreams 289
Dying, Death, and the Afterlife—The
Apocalypse of the Soul 293
The Prophet of the Apostle of Light 306
The Strength of the Almighty 308
The Guardians and the Gates 310
Spiritual Practices for Yesod 312
Fourteen Malkut, the Divine Kingdom 317

Attributes 317
The Holy Kingdom 319
The Presence of the Lord 322
The Rainbow Veil 324
The Life of St. Mary Magdalene—The Incarnation of
the Holy Bride 326
The Brides Reception and the Second Coming 335
The Black Bride—Sophia Nigrans 337
The Doctrine of the Soul Mate 342
xii Contents
The Community of the Elect—The Gnostic Circle 345

The Living Temple 347
The Power of Prayer—Simple Magic 348
The Great Ofan of the Faithful—The Shoe-Angel 353
The Order of the Ashim—Souls of Fire 354
The Zealous One 356
Spiritual Practice Associated with Malkut 357
Appendix I: Hebrew Table of Letters 359

Appendix IL The Divine Names and Vibrations 361
Appendix III. Chant Pronunciation 367
Glossary 369
Bibliography 381
Index 385
FIGURES
Figure 1 The Tree of Life 5

Figure 2 The Primordial Human Being 11
Figure 3 The Line of Light at the Center of Primordial Space 30
Figure 4 The Composite Tree of Life 69
Figure 5 The Sign of the Cross 125
ACKNOWLEDGMENTS
I wish to thank those who have helped to make this book
possible:
First and foremost, I wish to acknowledge my beloved
teacher of blessed memory, Tau Elijah ben Miriam, and his
circle of spiritual companions, who received me in the Path
and taught and initiated me in the Tradition. Much of this
book is a reflection of his teachings. Without him, it would
never have been written.
Penelope, Christopher, Sunny, and Phillip, my spiritual
companions, who gave practical support that made the proj
ect possible, acting as midwives.
Sophia Fellowship and all of my spiritual companions
whose love, support, and encouragement is an inspiration to
me and makes every aspect of the spiritual work possible.
My publisher, Llewellyn, who provides a vehicle for alter
native spiritual voices and who brings my writing projects to
fruition.
Sincerely,
Tau Malachi Eben Ha-Elijah
INTRODUCTION
According to legend, the holy Kabbalah was revealed by

God to Adam, and from Adam, the Tradition has passed from
one generation to another until the present day. In other
words, its origin is shrouded in mystery and it appears to
have emerged with the dawn of human history, reflecting the
evolution of humankind from the animal kingdom. In classi
cal Kabbalistic literature, the Kabbalah is said to be the reve
lation of the mysteries of creation and God, the mysteries of
the human soul, and such things as prophecy and magic—in
a word, mysticism or metaphysics. But as much as any of
these things, the Kabbalah is a mirror in which is reflected
the fiery intelligence that has caused humanity to rise beyond
all other species of creatures on the earth—a fiery intelli
gence that makes us self-aware and empowers us with the ca
pacity of a conscious evolution far beyond our present state.
Kabbalah basically means "something received and impart
ed." Thus, as much as a mirror of the fiery intelligence, it is the
transmission of the fiery intelligence. The mere study and con
templation of the Kabbalah tends to kindle the spark of the
fiery intelligence in us into a fire that blazes forth—an awak
ening of the greater power of our soul. Mystical experience,
prophecy, and wonder-working are natural products of the
power of the human soul imbued with the fiery intelligence, as
is scientific discovery, art, philosophy, and every other expres
sion of human intelligence.
xvii
XVIII Introduction
This fiery intelligence is often spoken of in terms of divine genius be

cause, when it is fully awakened, it appears as something more than ordi
nary human intelligence and the person in whom it awakens becomes
something more than human in the ordinary sense of the word. When we
speak of mystics and prophets, enlightened beings and magicians, we are
really speaking of individuals who are emerging from the bestial state of
humanity toward a new and divine state of humanity, something more than
our present humanity—what one might call super humanity. As we look
and see this, we realize that our present state is a transitional state of being,
something in between what we have been and something else that we are
in the process of becoming. The human being is a transitional being.
Within and behind all of the encrustation of religious dogma and creed
that orthodox forms of Christianity have engendered, there is this mes
sage of a fiery intelligence and a conscious evolution toward a divine or
super humanity. This fiery intelligence, the being-consciousness-force,
from which creation emerges and that tends to generate increasingly
higher and more refined life-forms of increasingly greater intelligence is,
essentially, what the Kabbalah calls "God." One in whom this fiery intelli
gence is fully awakened would therefore rightly be called a son or daugh
ter of God. While this term may be correctly applied to the person we
have come to know as Jesus (Yeshua in Aramaic), according to Christian
Gnosticism, it is not isolated to Yeshua but is equally true of anyone in
whom the fiery intelligence awakens and, in this sense, is a term of our fu
ture self. Thus, the noble ideal of the Christian Kabbalah is not so much
the worship of Yeshua Messiah (Jesus Christ) but rather a conscious evo
lution toward Christhood—a divine or super-humanity. In this regard, the
Christian Kabbalah is quite different from the Jewish Kabbalah from
which it evolved, and Gnostic Christianity is very different from any or
thodox form of Christianity.
It has been said that mysticism begins where religion comes to its cli
max, as the peak of religion is the realization of Cod no longer conceived
as something exclusively external to oneself but as internal to oneself.
Hence, mysticism begins with the awareness of Cod, the fiery intelligence,
within ones person. We may equally say that religion is the product of a
misperception of the peak mystical attainment—the human beings who
have realized this divine self, to one degree or another, who have given
Introduction xix
birth to all the world-wisdom traditions. Observing the proliferation of re

ligions sparked by the dawn of this fiery intelligence in human individu
als—"men and women of Cod"—one can't help but think of the scene in
the movie 2001.- The Space Odyssey, when apes were dancing around the
great monolith with little, if any, comprehension of what it was! This is to
say that pure Kabbalah and Gnosticism cannot be arbitrarily classified as a
religion but are better defined as a path of spiritual evolution—a science
and art of conscious evolution and, yes, as mysticism and metaphysics.
If terms used in Christian Gnosticism and the Christian Kabbalah seem
to be religious at times, it is certainly not the intention or meaning of the
Gnostic. Rather, it is the product of the proliferation of religious institu
tions for the masses and the use of similar terms in generating religious
dogmas. Essentially, the true mystic will have a very different meaning in
the terms and ideas he or she presents than would a religious person. The
reason for this is simple. The religious person is, as yet, an outsider to the
experience worshipped, while the mystic is an insider of the experience
worshipped. This well defines the term Gnostic, which means "one who
knows through direct experience" or "one who is a knower." Christian
Gnosticism and Kabbalah, thus, are not theology, or "thinking about Cod,"
but are experiencing Cod and evolving toward Cod—hence, an endless
journey of being in the process of becoming. Whether we recognize it yet
or not, we are all in this journey of ever-becoming. This is the key message
of Gnostic Christianity and the Christian Kabbalah, and of this book in
your hands.
ONE
THE KABBALAH
OF GNOSTIC
CHRISTIANITY
Purpose and Nature of the Kabbalah

The Kabbalah is an archaic system of Jewish Mysticism that
has its roots in the assembly of prophets of ancient Israel and
the Merkavah Mysticism of Palestine during the time of Jesus
(Yeshua in Aramaic). Considering that Yeshua was Jewish and
his disciples were Jewish, and understanding him to be a mys
tic and prophet of his time, it is reasonable to assume that he
taught a form of the mystical tradition that has come to be
known as the Kabbalah.
For this reason, many mystical and gnostic currents of
Christianity have arisen that take the Kabbalah as their foun
dation. This is certainly true of the Sophian Tradition, which
is so interwoven with the teachings of the Kabbalah that it is
impossible to separate out Gnosticism and Kabbalah in the
Tradition. Essentially, one might call the Sophian Tradition a
Christian Kabbalah or a form of Gnostic Christianity that
draws heavily upon its Judaic roots. Therefore, to explore
Gnostic Christianity, as expressed in the Sophian Tradition,
we must explore some of the basic ideas of the Kabbalah
from which the teachings and principles of our Gnostic
Christianity are derived.
2 Chapter One
The principal teachings of the Kabbalah were designed to explore and

find answers to some basic questions:
> The nature and attributes of God and the Godhead
> The development of a cosmology
> The mystery of the creation of angels and humankind
> The destiny of humankind and angels
> The nature of the human soul and its connection to the divine
> The nature of cosmic forces—angels, demons, elementáis and such
> The inner meaning of the revealed law and Holy Gospel
> The transcendental symbolism of numbers and geometrical shapes
x The mysteries contained in the Hebrew letters
> The balance in the play of cosmic forces
> The mystery of divine revelation and prophetic states of

consciousness
> The mystery of the divine incarnation and the divine plan
on earth
Considering the vast height, depth, and breadth of these metaphysical

questions, one can imagine the enormous amount of esoteric teachings,
practices, and literature that has formed around the Kabbalah in the
course of thousands of years. Although there are many modern truth
seekers who have read a book or two on the Kabbalah and mistakenly as
sumed they know the Kabbalah, the truth is that even a master of the
Tradition, who has studied and practiced the Kabbalah all of his or her
life and who actively embodies something of the enlightenment experi
ence it represents, would not claim to know the Kabbalah. One could
say that God knows the Kabbalah and that, for our part, we know what
we have received of it in our own experience—which is a far cry from
knowing the Kabbalah as God knows it.
Essentially, the teachings of the Kabbalah represent the accumulated
knowledge, understanding, and wisdom of initiates, which have been
gathered from their own direct spiritual experience of the metaphysical
The Kabbalah of Gnostic Christianity 3
dimensions of creatures, creation, and Cod. The Kabbalah itself is the

knowledge, understanding, and wisdom of the true nature of creatures,
creation, and Cod—which is known in full only to Cod. If the whole of
the Kabbalah is in a book, then it is the heavenly Book of Life of which
the Holy Scriptures speak, and not any earthly book.
The teachings of the Kabbalah are founded upon the Bible, along with
other books of Scripture that did not make their way into the canonized
Bible. Thus, to study and understand the Kabbalah in its proper context is
to study and understand the Scriptures also. Just as many mistakenly as
sume that they know the Kabbalah from reading a book or two, likewise
many assume that they are knowledgeable in the Kabbalah without being
well-studied in the Scriptures. Ultimately, however, one cannot study and
understand the Kabbalah without also studying and gaining some under
standing of the Holy Scriptures. To engage in the study and practice of
the Kabbalah is to embark upon a mystical journey into hidden levels of
the Scriptures and the secret wisdom they contain. In essence, the Scrip
tures and the Kabbalah are one and the same.
Three Branches of the Kabbalah

The teachings of the Kabbalah are divided into three principal forms: the
theoretical or contemplative Kabbalah, the meditative Kabbalah, and the
practical Or magical Kabbalah. The theoretical or contemplative Kabbal
ah is an intellectual study and contemplation of the principles, doctrines,
and correspondences of esoteric wisdom, including gematria, the associa
tions of numbers and geometrical patterns, and so on. The meditative
Kabbalah represents the teachings and practices of mystical prayer and
prophetic meditation—methods through which one can enter a higher
state of consciousness and experience unification with the divine. The
practical or magical Kabbalah represents teachings of invocations, incan
tations, rituals, and such, through which one is able to shift states of con
sciousness at will and to consciously direct hidden spiritual forces. From
this, one will understand that the Kabbalah is both a mystical and a mag
ical Tradition. Here, we will be dealing primarily with the contemplative
Kabbalah and to some extent the meditative Kabbalah. The magical Kab
balah will be referred to in passing at different points of this book,- how
ever, it is not the subject of this work.
4 Chapter One
The Ten Holy Sefirot and the Tree of Life

There are ten Sefirot (plural), which are generally referred to as Midot,
meaning "measurements" or "dimensions" and, by extension, also meaning
"attributes" or "qualities." The Sefirot are emanations of the divine pres
ence and power of God, or the infinite light of God, and they are vessels
receiving Gods light and transmitting it to creation. They are gradations
of the involution of the infinite light into finite creation, and thus are gra
dations of the evolution of creatures on the path of return—like rungs on
a ladder of light. When we read of Jacobs vision of a ladder reaching up
from the earth to the heavens, upon which he beheld angels ascending
and descending, the Kabbalah would say that that Jacob had a vision of
the constellation of the Sefirot that forms the Tree of Life.
The word Sefirah (singular) is related to the Hebrew word saper, mean
ing "to express" or "to communicate," and to the word sapir, meaning "sap
phire," "brilliance," or "luminary." It is also related to the words sejar,
meaning "boundary",- sefer, meaning "book",- and safar, meaning "number."
All of these terms represent related concepts and indicate the two basic
functions of the Sefirot: lights or emanations that act to reveal and express
Gods presence and power (Shekinah),- and vessels that limit and delineate
the infinite light of God, bringing it down into the finite realm of numer
ation and boundary.
Essentially, the Sefirot, and the various levels of their manifestation
called Olamot or universes, represent the metaphysical structure of cre
ation or the vehicle through which creature, creation, and God are con
nected and interact. In Genesis, ten utterances are listed through which
God creates. These correspond with the ten Sefirot and suggest the idea
of creature and creation as the revelation or expression of God and as the
vessel receiving and imparting the divine presence—hence the body of
God. Through the Sefirot, God reaches out to us and we are able to reach
into God.
The most common way these Sefirot are represented is as a glyph
called the Tree of Life (Otz ha-Hayyim). The Sefirot are depicted as ten
circles that form three triads, one atop, one in the middle, and one below,
with a single Sefirah set as a pendant below the lowest triad. In this same
configuration they also appear as ten circles divided into three columns—
The Kabbalah oj Gnostic Christianity 5
one to the right, one to the left, and one in the middle—which are called
"pillars." These arc two ways to view the same glyph (figure 1, below).
Figure 1. The Tree of Life.

6 Chapter One
In the view of the three-triads of Sefirot and one Sefirah as a pendant,

the top triad is called the supernal triad, the triad in the middle is called
the moral triad, the triad below is called the action triad. The Sefirah that
appears as a pendant is called Malkut (Kingdom). Malkut is the "fruit" of
the Tree of Life, as well as the vessel receiving the influence of all the em
anations above it. In the view of the Tree of Life as three pillars, the right
and left pillars are composed of three Sefirot each, and the middle pillar is
composed of four Sefirot. The pillar on the right is called the Pillar of
Mercy and the pillar on the left is called the Pillar of Severity—the Pillars
of Jachin and Boaz in the temple of King Solomon. One is positive and
the other negative,- one is male and the other is female,- one is white, the
other is black—so that these two pillars represent the eternal play of op
posites in dynamic interaction. Evil is imbalanced force, out of place or
out of harmony. Severity in imbalance is cruelty and oppression, and
mercy in imbalance is weakness that allows and facilitates great evil. True
compassion is a dynamic balance of severity and mercy.
The Middle Pillar is therefore the path of the ascension, representing
the dynamic balance of all polarities or opposites, and the integration of
everything that would otherwise be fragmented. The Kabbalah teaches
the Middle Way, akin to what is found in forms of Hinduism and Bud
dhism in the Eastern schools. For this reason, whether the tree is viewed
in terms of the triads or the three pillars, the Sefirah Tiferet (beauty),
which is the Christ center on the tree, is in the middle.
As there are ten circles representing the Sefirot on the Tree of Life, so
also are there twenty-two lines connecting the Sefirot, to which the He
brew letters are attributed. Thus the tree is composed of thirty-two paths,
which in the Sefer Yetzirah are called the 'Thirty-Two Paths of Wisdom."
Various correspondences are given to both the Sefirot and the Hebrew
letters. Through the interrelationship of correspondences, initiates are
able to look and see the mysteries contained in the Scriptures and are able
to gain insight into the mysteries of creation and God. Yet more, they are
able to receive the ongoing divine revelation in the same way as the
prophets and apostles of God before them.
The Olamot-Universes
The ten Sefirot manifest through five different levels or dimensions,
which are called Olamot, meaning "universes." These Olamot are known
as the universe of Adam Kadmon (primordial human being), the universe
of Atzilut (emanation or nearness), the universe of Beriyah (creation), the
universe of Yetzirah (formation), and the universe of Asiyah (action or
making). The Olamot extend from the supernal abode of the divine to the
material plane of existence, the universe of Adam Kadmon being nearest
to the light of the Infinite and Asiyah being the material plane of exis
tence. The ten Sefirot manifest in each Olam, thus there are ten Sefirot of
Adam Kadmon, ten Sefirot of Atzilut, ten Sefirot of Beriyah, ten Sefirot of
Yetzirah, and ten Sefirot of Asiyah, for a total of fifty Sefirot, which are
called the "Fifty Gates of Understanding."
These five Olamot correspond to the divine name of Yahweh (Yod-He-
Vau-He), frequently called the "Tetragrammaton" because it is composed
of four letters. Adam Kadmon is represented by the upper tip of the Yod
('), Atzilut by the body of the Yod, Beriyah by the first He (H), Yetzirah
by the Vau (1), and Asiyah by the final He. This divine name is said to be
contained in the universe of Adam Kadmon and it is said to contain all
other divine names, the divine names being within it and yet being worn
by it as "garments."
The divine name of Yeshua or Yeheshuah (Yod-He-Shin-Vau-He),
which is the name of Yahweh with the addition of the letter Shin (□),
represents the embodiment of the divine presence and power of Yahweh
and thus something of the spiritual energy of Adam Kadmon. The uni
verse of Adam Kadmon and the Sefirot it contains, therefore, represent
the Soul of the Messiah. This gives insight into the title "Son of Adam"
(son of man), used for Yeshua in the Gospels.
To gain some insight into the nature of the Olamot, one might con
template them in terms of the sun and its light and the moon that reflects
the light. First, one must understand that, looking at the sun, one does not
see the sun but rather sees the glory or radiance of the sun. Therefore,
within and beyond what one sees is the sun itself. From the "sun within
the sun," light is generated and that hidden place of the generation of
light would correspond to Adam Kadmon. The glory or light of the sun
8 Chapter One
one beholds would correspond to Atzilut. The light passing to the moon
would correspond to Beriyah. The light of the moon itself would corre
spond to Yetzirah, and the light of the full moon shining upon the earth
would correspond to Asiyah. In a similar way, the light of the Infinite
passes through the Olamot from Adam Kadmon to Asiyah, and thus, the
supernal light is progressively veiled and reduced in intensity.
Another way of gaining some understanding of the Olamot is to con
sider them at the level of human experience. The inmost will of a human
being corresponds to the universe of Adam Kadmon. The level of pure
awareness or preconceptual and undifferentiated mind corresponds to
Atzilut. The process of thought itself corresponds to Beriyah. Speech or
communication corresponds to Yetzirah, and action corresponds to
Asiyah.
Adam Kadmon = Will * pn<^rA'c
Atzilut = Mind '

Beriyah = Thought* ^^êlA
Yetzirah = Speech^
Asiyah = Action-
The best way to contemplate this is to consider the creative process of

an architect who is designing a large building complex. First he or she de
cides what kind of buildings will fit the purposes for which they are being
constructed. Then he or she draws*up the corresponding plans and con
siders how each building will serve its function in relationship to the other
structures. Finally, he or she gives orders to his or her workers and the ac
tual construction begins.
In our analogy, the level of Adam Kadmon is represented by the desire
and decision of the architect to build before there is any particular plan in
mind. Atzilut would be represented by the process of designing a plan for
the building on the most abstract level. Once there is a blueprint, every
thing still remains at an abstract level and thought must be given to figure
out exactly how the plan will work or how it can actually be implemented.
Up to this point, everything has taken place in the architects office, but
now seeking to practically apply the plan, the architect must go to the site.
The Kabbalah oj Gnostic Christianity 9
Going to the site and thinking things through on a more practical

level, bringing the idea down from the abstract symbolic form into some
thing that can be implemented, would represent Beriyah. When the ar
chitect communicates the actual ideas and methods of construction to the
workers, this would be akin to Yetzirah. The actual work of construction
would correspond to Asiyah,- the finished product itself would represent
the final Sefirah of Asiyah (Malkut of Asiyah).
The analogy can be taken even further into all purposeful human activ
ity. Any time a person decides to do something, he or she conceives a
general plan. As he or she gets closer to enacting it, his or her thought
processes almost spontaneously trigger nerve impulses, which then travel
through the body. The persons muscles follow the commands of the brain
and bring about the corresponding action.
We are experiencing something of the Olamot all of the time through
our own process of translating will or desire into awareness, thought,
speech, and action—a communication that happens at light-speed through
our nervous system. From the most subtle and imperceptible levels to the
actual manifestation, life comes forth, as though something from nothing.
This is true throughout creation.
The Universe of Adam Kadmon

One of the most basic teachings of the Kabbalah is that God and God
head is ultimately nameless and unknowable, and that, therefore, nothing
can be said about God. We can talk about emanation? and manifestations
of Gods presence and power, about attributes or qualities of God and how
we encounter the presence of God in our experience, but not about God
as God is. We can allude to or indicate something about God, but we can
not speak of God directly. For this reason, the most common reference to
God in the Kabbalah is Ain Sof, which literally means the "One-Without-
End." God has no beginning or end, but is the Infinite, and therefore can
not be characterized or defined.
At the level of Ain Sof, there is only the one being-consciousness
force, the Infinite and eternal, and nothing else exists. Even the distinc
tion of God and Godhead does not exist at this level, and thus, from our
point of view, Ain Sof is the unmanifest—completely inconceivable and
incomprehensible. From this state of no-thingness (Ain), every idea or
10 Chapter One
category of existence must be created, formed and made as though out of

nothing,- yet as everything comes from this no-thingness, it can also be
called divine fullness. Although nothing exists in it, the unmanifest is
pregnant with the divine potential of everything.
Will or desire (Ratzon) is the first expression of Ain Sof in the creative
act, for in order to create and sustain creation, Cod must will or desire to
create and sustain creation. The level of Adam Kadmon corresponds to
the will or desire of Cod that is the underlying foundation for all the pro
ceeding levels of existence—the initiating principle of creation. In
essence, the first emanation of Gods presence and power is the will or de
sire to create, which precedes creation itself, and that will or desire is
what is called Logos and Sophia—the word and wisdom of God.
To say that Cod "created" this divine will or desire is a fundamental
misconception according to the Christian Kabbalah, for this will or desire
that is called Adam Kadmon is, in fact, inseparable from the light of Ain
Sof (light of the infinite). It is an emanation of the hornless Spirit of God,
which, although made distinct from Ain Sof, is completely inseparable
from the infinite and eternal. Adam Kadmon always existed in Ain Sof, al
though as divine potential. At the outset of creation, this divine potential
emerged as the first of all holy emanations and is the interface of the infi
nite with the finite creation.
Because Adam Kadmon is inseparable from Ain Sof, it is called Ain (no
thingness), and thus the Sefer Yetzirah speaks of the Sefirot of Adam Kad
mon as "Sefirot of nothingness." The whole of creation comes forth, as it
were, from the womb of Adam Kadmon, the womb of Gods will; there
fore, this idea of nothingness does not imply a lack of existence. It is an
emanation of the divine fullness in the no-thingness, from which the
whole of creation is brought forth.
Adam-Kadmon alludes to the ultimate purpose or intention of Cod in
creating. The term itself is an anthropomorphism that literally means "pri
mordial human being." If the letters of the Tetragrammaton are placed on
a vertical line, with Yod at the top and the remaining letters placed in
their proper order in descent, the image of a human being is formed by
them (see figure 2). Likewise, the configuration of the Sefirot is frequent
ly depicted as the body parts of a human form, each Sefirah correspon
ding to a part of the human body. What is suggested by this is that the
ultimate purpose of God creating was to create the human one—the

image and likeness of God.
To understand more deeply what this means, one must consider what a
human being is, or is meant to be. A human being is a creature of higher
intelligence that is self-aware and therefore can be aware of the existence
of God. Because of this intelligence and self-awareness, a human being is
capable of conscious evolution toward higher states of awareness and more
Figure 2. The Primordial Human Being.

12 Chapter One
refined and higher forms of life—specifically, an evolution toward unifica

tion with Cod. A human being has the capacity to consciously unite him-
or herself with Cod and to embody something of Cod and the Codhead—
the capacity to attain supernal consciousness or enlightenment.
To say that the ultimate purpose of creation is the human one is to say
that Gods ultimate purpose is to express or communicate him- or her
self—to reveal him- or herself and make him- or herself known. The ulti
mate knowledge of God is unification with God and embodiment of
God—Messianic consciousness or Christhood. It is as though Cod, who
is the Being of the Becoming, seeks self-knowledge through the act of cre
ation. Cod creates because it is Gods nature to create—to express and
know God. While one can know nothing of God at the ordinary level of
consciousness, in a state of conscious unity with God, the presence of
God within oneself knows Cod and Godhead beyond oneself.
This fruition of creation is prefigured in the person of Yeshua Messiah
Oesus Christ), who represents the first human one to emerge from within
humanity, embodying something of the Soul of Messiah—one anointed
with the supernal light of God. The universe of Adam Kadmon in the
Christian Kabbalah represents this level of attainment and all of the mys
teries associated with it. It is the universe of the Soul of the Messiah, the
Olam of supernal light.
At the level of Atzilut, the divine names and the Sefirot are one and the
same,- the Sefirot are the divine names and the divine names are the Se
firot. Therefore, the level of Adam Kadmon corresponds to the holy let
ters from which the names are derived and, specifically, to the power of
the word-wisdom of God of which the holy names of Cod serve as vehi
cles or channels.
The Universe of Atzilut

The word 'Atzilut" is derived from the root etzel, which means "nearness."
As the name implies, Atzilut is near to the infinite light, so near, in fact,
that, like Adam Kadmon, Atzilut is also called Ain or no-thingness. Atzi
lut is the domain of the Sefirot proper, the holy vessels of Atzilut being
filled with the infinite light via Adam Kadmon. If the existence of the pri
mordial essence of the Sefirot at the level of the universe of Adam Kad-
mon were conceived of as the body of Adam Kadmon, the Sefirot at the
level of Atzilut would be as garments of light.
The concept of Atzilut is not an easy one to describe. For all intents
and purposes, one could say that it is truly alien to our perception of real
ity. One could characterize Atzilut as the level of reality that does not yet
exist, or a level of reality beyond the space-time-consciousness continuum
in which past, present, and future exist as a simultaneous reality—one
ever-present reality. If this is not alien enough, at the level of Atzilut, not
only are past, present, and future a simultaneous reality, but so also is
every possible outcome, which is to say every possibility of the past, pres
ent, and future, not only of one single space-time continuum but of all
possible space-time continuums!
Another characteristic of Atzilut is that knowledge, the knower, and
the known exist in complete unity, so that there is no subject-object rela
tionship and, in truth, no duality whatsoever. It is supernal or supramen
tal. If one were to experience consciousness at the level of Atzilut, one
would experience the knowledge and reality of everything within one
self—a state of pure radiant awareness. In the words of St. Paul, "One
would know fully, even as one has been known."
With the coming into being of the Sefirot proper in Atzilut, along with
Gods will or desire, Gods wisdom, understanding, love, power, lordship,
dominion, splendor, righteousness and kingdom emerge, and through
them the great name of God is revealed. At the level of Atzilut, the Sefirot
exist in an archetypal state and in perfect unity and harmony with one an
other—without any differentiation or division between them. God is One
and he and his name are One. Only at the point when the Sefirot are
manifest in a lower universe can they be conceived of as separate forces.
The Universe of Beriyah

Adam Kadmon and Atzilut together form the realm of Yichud (Unity), but
at the level of Beriyah, the realm of Perud (Separation) begins, which is to
say, the appearance of independent existence and separation. According to
the Kabbalah, creation occurs through a process of tzimtzum (constric
tion), in which God must withdraw his or her infinite light into him- or
herself to make a primordial space in which creation can take place. The
14 Chapter One
effects of this tzimtzum begin to manifest and play themselves out at the
level of Beriyah.
The term "Beriyah" is derived from the Hebrew word bara, meaning "to
create" and the Aramaic word bar, meaning "outside" or "external." There
fore, Beriyah indicates the concept of creation brought from within God
and distinct from Cod—"outside" of God or "separate" from God to some
degree. Likewise, it suggests the creation of something new and distinct
or creation "ex nihilo." In Hebrew, this idea is represented in the phrase
Yesh Mi-Ani—"Something from nothing." In relationship to Atzilut,
which is near unto the divine, Beriyah is outside or apart from the di
vine—two dimensions removed from the divine.
While the Sefirot at the level of Atzilut are expressed by the divine
names, at the level of Beriyah they are expressed by the archangels—the
divine powers of creation. However, all cosmic or spiritual forces at the
level of Beriyah are not divine, for with the constriction of the infinite
light and separation, cosmic ignorance emerges and, with cosmic igno
rance, forces of evil and darkness enter into creation. Therefore, along
with the divine powers, there are admixed powers and dark powers. All of
these together are the cosmic forces through which Beriyah, Yetzirah, and
Asiyah come into being—Beriyah being mostly divine and Asiyah being
mostly admixed and dark.
Beriyah corresponds to the first He of the Tetragrammaton, which is the
"window" through which the true nature of existence is revealed and the
mysteries made accessible. But in the process of this revelation, the cosmic
forces become distinct and individual entities, some oriented to the uni
verse above and others oriented to the universe below—some in submis
sion to divine will and others seeking their own dominion over creatures
and creation. Thus gods and goddesses, archdemons and demons, and all
manner of spiritual entities came into being with the holy archangels. In
Gnostic Christianity, Beriyah is therefore called the beginning of the do
minion of the demiurgos and archons—the cosmic forces of ignorance.
In mentioning the reality of evil at the level of Beriyah, it must be said
that evil is not seen as having an independent existence apart from God, as
nothing whatsoever can exist in complete separation from Gods presence
and power. In the Kabbalah, the cosmic forces of ignorance and the "Evil
One" are understood to be a secret operation of the Holy Spirit—so secret
that such entities do not even know that, ultimately, they are serving Gods
plan in creation. Cosmic ignorance and evil is what makes free will possi
ble in creation and therefore is an integral part of the divine plan.
The Universe of Yetzirah

The word Yetzirah comes from the root yetzar, which means "to form."
Yetzirah therefore denotes the formation of something from a preexistent
substance, hence the Hebrew phrase Yesh Mi-Yesh, "something from some
thing." This is illustrated in a verse from the prophet Isaiah in which God
says, "I form (yotzer) the light and create (boreh) darkness" (Isaiah 45:7).
The light exists before creation and comes from within God and therefore
is "something from something," but darkness did not exist before creation,
did not come from within God and the Godhead, and therefore was cre
ated "something from nothing." However, at the level of Yetzirah, both
the light and the darkness are formed, for darkness was created at the
level of Beriyah, as were all cosmic principles and cosmic forces. In Yetzi
rah, the principles and forces found in Beriyah are shaped into more dis
tinct patterns of form—hence the universe of formation.
In this process, there is a further division or separation of things—a fur
ther involution of the one becoming many. This is represented by the
manifestation of the Sefirot in Yetzirah as orders of angels. Whereas, at
the level of Beriyah, the presence and power of the Sefirot manifests as a
singular entity, namely an archangel, in Yetzirah, the Sefirot become hosts
or choirs of angels, the one presence and power manifesting as the count
less many. This further division or separation of things happens through
the cosmic ignorance that was created in the process of the tzimtzum.
Thus, along with the generation of hosts of holy angels in Yetzirah, there
is also the generation of legions of impure and evil spirits—beings-forces
of admixture and darkness. At this level of creation, the divine order and
the dominion of the demiurge exist in a dynamic balance so that Yetzirah
is equally of the light and of the darkness.
In comparison with the realm of Yichud formed by Adam Kadmon and
Atzilut, the light of the infinite is extremely restricted and therefore dis
tinctly veiled in Yetzirah. There is a great difference between manifesta
tion at the level of Atzilut and at the level of Yetzirah, which is well
16 Chapter One
reflected by the correspondence of pure awareness or undifferentiated

mind to the former and speech to the latter. One need only consider the
difficulty of conveying ones mind and ones thoughts through speech to
another person and the gap of subjectivity between the speaker and the
listener. One might speak quite clearly and yet be sorely misunderstood as
the meaning of one's words can easily be taken out of context. The same
is true of cosmic forces manifesting at this level. They are often distorted
and certainly less than the divine glory of the higher Olamot.
Speech, being attributed to Yetzirah, represents the feeling or emo
tional level as well as actual words. Speech not only conveys thought but
is also a translation of thought into feelings and emotions, which repre
sents a lower gradation of the original ratzon (will or desire) underlying
creation. Therefore, emotion is the motivating force at the level of Yetzi
rah—speech and emotion.
The universe of Yetzirah is often called the world of angels and, con
versely, the world of demons. Asiyah is the material or physical universe.
Therefore, speaking of Yetzirah as a world of spirits alludes to the play of
spiritual forces within and behind everything that transpires in the mate
rial world. Essentially, as human beings, whatever we link ourselves with
through our thoughts, emotions, speech, and actions, we bring down from
Yetzirah into substantial being at the level of Asiyah, whether that be
something angelic, admixed, or demonic. Contact with something angel
ic is a link to the divine, as angels are links between human beings and
Cod. Contact with something admixed or impure is a distorted or imper
fect link to the divine, while contact with something demonic is a removal
of oneself from the divine presence. To commune with angelic beings and
righteous spirits, one merely needs to align one's thoughts, feelings-emo-
tions, words, and actions to those of the holy angels. Angelic beings are
always seeking contact with humanity and contact is made any time we
are willing. As the Kabbalah says, 'Think of the holy angels and they will
think of you and come to you."
The Universe of Asiyah

Asiyah is the universe of making, the word Asiyah being derived from the
root asab, meaning "to make." Asiyah therefore connotes the final outcome
or completion of the process of creation. At the level of Asiyah, the spiritu-
al world and material world interpenetrate and interact, the material world
being the most restricted or dense manifestation of spiritual energy. It is in
Asiyah where potential is fully realized and actualized—the fulfillment of
creation.
The supernal light of Atzilut is the secret center of every particle of
matter, matter itself being crystallized light that has assumed the densest
possible form—form representing force locked up into patterns of its own
making. Thus, at the level of Asiyah, the light of the Infinite is most thick
ly veiled and hidden. In this sense, Asiyah is the dimension most removed
from God's presence or the realm in which God's presence is most re
stricted, and yet the presence of God is everywhere within creation at the
level of Asiyah—within everyone and everything.
Cosmic ignorance is the principle of constriction or restriction,- there
fore, cosmic ignorance tends to dominate the universe of Asiyah. Al
though this means that impure and evil forces have a great influence
upon creatures and creation at this level, it also means that there is a full
and complete freedom of will in Asiyah. Although restriction and bondage
is the function of cosmic ignorance, its ultimate purpose is freedom or
liberation.
Through cosmic ignorance, the light of the Infinite evolves into the
material universe through gradations. Likewise, through gradations, cre
ation is linked with the Infinite and is able to evolve toward the Infinite.
Along with making free will possible, darkness also makes evolution pos
sible, providing the resistance, tension, stress, and friction necessary for
the development of higher and more refined life-forms and, thus, the de
velopment of higher and more refined states of consciousness-being.
Therefore, Asiyah is designed for the awakening of souls—for the realiza
tion and actualization of divine potential.
This truth is given in the name of Yeshua, one of the esoteric meanings
of which is "knowledge of the truth will set you free!" Only through a
process of incarnations in Asiyah is a soul able to awaken and actualize
the divine potential of the infinite light within it, and thus to evolve be
yond the need for the dense forms of physical or material existence.
Asiyah allows for individuation so that, returning to the realm of Yichud
and uniting itself with the universal and primordial dimensions of divine
being, the soul is able to maintain self-awareness while in unification with
18 Chapter One
the divine. Hence, the individual is not simply reabsorbed into an uncon
scious union but is fulfilled and completed in a conscious unification. It is
Asiyah that makes this possible.
The Kabbalah says that, at the level of Asiyah, the spiritual energy of
the Sefirot manifests through the stars and planets. Because of this, astrol
ogy is often the primary method of divination into the purpose and mean
ing of the souls incarnation, as the birth chart reflects the configuration of
Sefirotic influence at the time of ones birth. There is also a teaching in
the Kabbalah that proposes that the stars serve as the bodies of archangels
in the physical universe, their cosmic rays and light being likened to an
gels. Gnostic Christianity often speaks of Gods presence in Asiyah as our
"earthly Mother," and of features of the land, creatures, and forces of na
ture as "angels of our earthly Mother."
While these ideas may fall upon many modern ears as superstition, or
seem silly to a noninitiate, the meaning is quite simple: the material and
spiritual worlds are intimately connected and are ultimately inseparable.
The material universe comes forth from the spiritual universe and is the
outermost manifestation of the universe of the Spirit. There is a vast meta
physical reality within and behind the material plane of the universe. In
fact, there are countless inner dimensions that are as equally "real" and dis
tinct as the physical or material dimension. When there is the appearance
of a miracle, it is simply the operation of the cosmic law acting through
the hidden dimensions upon the material dimension. It only appears as a
miracle to one who is unaware of the metaphysical dimensions of reality
and the play of spiritual forces within and behind what transpires in the
material world.
TWO
AIN SQF
AND THE
SOUL OF LIGHT
The Great Unmanifest

There are no words to speak the mystery of God and God
head; no concepts or definitions can be applied to the Great
Unmanifest. It is unthinkable and unspeakable—the nameless
and unknown. Yet it is the source and cause of everything
that manifests,- the inmost essence and nature of everything is
this no-thingness.
Ain (no-thingness), Ain Sof (the one-without-end, or the
infinite), and Ain Sof Or (endless light)—with these terms,
Kabbalah indicates the reality of God and Godhead, the pri
mordial ground and source of creation. To get some sense of
what is meant by these terms, one must look into ones own
consciousness and being—ones own mind—and find the
source of ones thoughts and the nature of one's thoughts. If
one looks to see the source of one's thoughts, following the
stream of thoughts to its point of origin, one will discover
that no source can be identified. Thoughts arise in the mind,
abide in the mind, and disappear in the mind, but the source
cannot be found. Because the source cannot be found, one
cannot correctly say the source is something, but because
something (thought) comes from this hidden source, one can
not correctly call it nothing either. One can only say that it is
no-thing, which is to say neither something nor nothing.
19
20 Chapter Two
Thoughts emerge from no-thingness of mind, abide in no-thingness,

and return again to no-thingness when they disappear. If one looks closely,
one will see that the thoughts themselves share in the substance and nature
of no-thingness,- therefore, although distinct individuations of the mind,
they are nevertheless inseparable. The same is true of Ain, the Sefirot, and
the inmost part of ones soul. They emerge from within Ain, abide in Ain,
return to Ain, and share the same substance and nature as Ain.
Taking this observation of the mind further, one will notice that the
mind spontaneously generates thoughts without end, that the mind has an
endless capacity to generate thoughts and that it is the nature of mind to
do so. The same is true of Ain Sof. God is the Infinite—an infinite poten
tial of creation without beginning or end. Because of this infinite capacity
to conceive and create, the no-thingness of God is also divine fullness.
Continuing to observe the mind one step further, one will recognize a
third quality of the nature of mind—that the mind is self-aware. The
process of observing the mind itself reveals this quality—the power to ob
serve and be aware. This is akin to Ain Sof Or, which is the omniscience,
omnipresence, and omnipotence of God and the Godhead—the life
power.
Thus, in the Kabbalah, there is a direct parallel to the concept of God
in Hinduism as the one being-consciousness-force and to the concept of
ultimate reality in Buddhism as the primordial nature of mind, which is
called clear light bliss.
Ain is the nature of divine being, Ain Sof is the nature of divine con
sciousness, and Ain Sof Or is the nature of divine force. The Olamot and
Sefirot share in this threefold divine nature, being the emanation of the
divine presence and power of the one being-consciousness-force. Like
wise, the soul of light also shares in this divine nature, the inmost part of
the soul being a divine spark of Ain Sof Or. It is this shared divine nature
that gives the soul the capacity to unite itself with the Sefirot and to ulti
mately experience unification with God and Godhead. Because the Sefirot
are inseparable in their essence from God and Godhead, they serve as the
vehicle of this unification for both the individual and the universal (crea
ture and creation).
Ain SoJ and the Soul oj Light 21
The Soul of Light

The soul of light is composed of five parts or aspects, that correspond to
the five Olamot and to specific Sefirot of the Tree of Life. The inmost
part of the soul is Yechidah (the holy or divine spark). The radiance or
glory of Yechidah is the Hayyah (life-force or life-power), and thecbode
or image of Yechidah is Neshamah (divine nature, heavenly soul, supernal
soul, or holy soul). Then below the level of the Neshamah are Ruach
(spirit or intelligence) and Nefesh (bestial or earthly soul). These five
parts of the soul are inseparable in their essence,- however, until the soul
being evolves and awakens, all of these levels of the soul are not realized
and actualized,- so in effect, everyone does not necessarily have the full
ness of their soul of light.
". . . then Yahweh Elohim formed the human one from the dust of the
ground, and breathed into his-her nostrils the breath of life,- and the
Human One became a living being" (Genesis 2:7, modified translation).
Each of the Hebrew terms for the soul connote "breath," "wind," or "air,"
and allude to the radiant holy breath of God, which is the life-power. The
suggestion is that the soul and life are the breath of God—that life, crea
ture, and creation is God breathing. You are the radiant holy breath of
God’
In essence, the origin of the soul of light in a human being comes from
the highesfrealms and from within Cod. Therefore, in our soul, we are in
timately connected with the Olamot and Sefirot, as well as to Ain Sof.
This relationship can be illustrated through a classical analogy:
Imagine a glassblower, who decides to fashion an elegant vessel.

The will or desire to do so, emanating from the inmost place
within the glassblower, is the level of Yechidah. It corresponds to
the tip of the Yod of the Tetragrammaton and to the universe of
Adam Kadmon.
The next level is represented by the glassblower himself, just
before he begins to blow out and the breath remains in his lungs.
This is the level of Hayyah, and it corresponds to Atzilut and the
body of the Yod.
The breath passing through the glassblower's lips represents
Neshamah. It corresponds to the first He and the universe of
22 Chapter Tipo
Beriyah. The pressurized air flowing through the tube represents

Ruach, the Vau of the great name, and the universe of Yetzirah.
This breath, as it expands to form the glass vessel, would repre
sent Nefesh, the final He of Yahweh, and the universe of Asiyah.
In much the same way, our holy soul is a movement of Gods spirit—a
direct expression of the one lifepower. From this, you will understand that
it is the soul of light, which is created in the image and likeness of God. Al
though emanating forth from Cod, the soul remains ever within God, just
as the word God spoke outwardly remains ever present within God.
As indicated above, the highest levels of the soul are not separate from
their divine source. Per the analogy, they are in the mind and lungs of the
glassblower. From the divine point of view, the highest aspects of the soul
are internal to God, while the lower aspects are external. From the human
point of view, the opposite is the case,- Hayyah and Yechidah completely
transcend the ordinary person and are external, while the lower aspects
are internal. From either point of view, Neshamah is the threshold be
tween what is internal and what is external.
In this teaching of the soul having five parts or aspects, the three lower
parts—Neshamah, Ruach, and Nefesh—are called Pemmi'im, or internal
izations, because we have the capacity to bring these aspects into our
earthly incarnation and embody them. The two highest levels, Yechidah
and Hayyah, on the other hand, are rarely embodied and, save in the case
of a perfect master like Yeshua Messiah, will only be internalized in the
world to come. Therefore, they are typically called Makifim (envelop
ments) or Atarot (crowns), because they transcend the ordinary individual
personality entirely. In this sense, it is said that one who draws down the
influence of Hayyah and Yechidah becomes more than human, and that
such holy masters are like unto archangels.
Nefesh
The lowest part of the soul is the basis of the personality, the life-display,
and is the matrix of vital energy within and behind the physical body. It is
through the Nefesh that the soul is interfaced with the physical body and
life in material form is sustained.
Ani SoJ and the Soul of Light 23
The Neiesh is not inherently spiritual, nor is it inherently connected to

the Neshamah. The term "flesh" in the Scriptures is actually referring to
the Nefesh in an unregenerated and unrefined state, which is called Ne-
fesh Behamit (the bestial soul). On the level of Nefesh, a person can gain
an awareness of the body, life, and personality as a vessel or vehicle of
spiritual energy. However, this awareness can only come about when a
person is able to turn inward and upward—Godward—and isolate him- or
herself from all the internal and external stimuli that typically occupy his
or her mind. Likewise, a person must engage in work on him- or herself,
seeking to refine the personality and life-display so that it is brought into
harmony with Neshamah and the divine.
A person who does this receives the higher level of his or her soul, the
Ruach or divine intelligence, through which he or she may also receive
the influence of his or her Neshamah. This link to the Neshamah through
the agency of Ruach transforms Nefesh Behamit into Nefesh Elokit (the
godly soul). When the Gnostic teachings speak of the elect or chosen per
son, it is an individual who has made the Nefesh an actual vehicle of the
divine presence and power, and who has received something of the fiery
intelligence (holy spirit) in so doing. Thus, we understand that it is not an
arbitrary decision of God that makes a person elect or chosen by God.
Rather, it is the person who has made a decision to make him or herself
receptive tQ the divine and to draw near unto the divine. He or she is es
sentially cooperating with divine grace and making him or herself a part
ner with God in the great work.
Nefesh is the mortal part of us,- it does not survive death. The only way
Nefesh survives death is in the case of a holy person who fully embodies
his or her Neshamah and who is able to draw down something of the
Hayyah and Yechidah, which is to say when a person attains Messianic
consciousness and fully embodies the supernal light-presence (state of en
lightenment and liberation). Until that time, from one incarnation to an
other, a new Nefesh is generated for each new incarnation. At the level of
Nefesh, there is no real connection between one incarnation and another,
save for the karmic continuum. Only in the case of a person who embod
ies his or her Neshamah is there a direct link between diverse incarna
tions, for it is at the level of the Neshamah that all incarnations are
interconnected.
24 Chapter Two
Ruach
Ruach is our spirit or intelligence and, like the Nefesh, there are two dis
tinct manifestations of Ruach. They are called the upper Ruach and the
lower Ruach. The lower Ruach is the ordinary human intelligence, which
is oriented on the Nefesh and the external world. It is the mind of the
worldly or profane individual. The term "lower Ruach" thus indicates the
unenlightened condition. The upper Ruach comes into being through the
cultivation of a spiritual life and practice—an active seeking of enlighten
ment that leads to one degree or another of the enlightenment experi
ence. It is this that is the Ruach proper, which is a divine intelligence or
divine genius.
The upper Ruach is oriented to the Neshamah and to the divine. As a
result, it is an awareness of the ocean of spirituality that surrounds us—
awareness of the play of spiritual or cosmic forces, the metaphysical di
mensions of reality, and God's holy Shekinah (presence and power)
within and behind everything that transpires. At this level, we begin to
get a sense of God's will for our soul—the mission of our soul. We are
also able to receive the inspiration of the Holy Spirit, to receive commu
nication from the divine powers, and to experience higher states of con
sciousness well beyond the ordinary level. Reaching the level of upper
Ruach more and more, we find ourselves guided by the Spirit and moved
by the Spirit. At the highest levels, we can experience unification with
the Holy Spirit (Ruach Ha-Kodesh), which is a prophetic state of con
sciousness in which a person feels him- or herself completely elevated
and transformed.
When the level of upper Ruach is present in a person, they are rightly
called a spiritual or holy person, for more than a godly soul, he or she is a
Spirit-filled soul.
Neshamah
At the level of Neshamah, one experiences the radiant holy breath of
God. Neshamah is the vessel that holds the spiritual power that God
wants to give us. One could say that Nefesh is like the hand open to re
ceive and Neshamah is the hand opening to give. Thus, to the degree one
is willing to become open and sensitive to the holy Shekinah, the influ-
Ain SoJ and the Soul oj Light 25
ence of the Neshamah is able to enter into oneself—or, more truly, to be

brought forth from within oneself.
Ruach is the intermediate link between Nefesh and Neshamah—the
link through which they are connected and potentially united. In the spir
itual dimension, there is no concept of space as we would typically think
of it. Rather, closeness can only be defined as resemblance, similarity, or
likeness. Conversely, distance is the product of difference, opposition, or
dissimilarity. Therefore, spiritually, to be like unto something is to be
close to it and to be unlike something is to be removed or distant from it.
Thus, to draw near to our Neshamah, we must shape our thoughts, feel-
ings-emotions, words, and actions in harmony with our divine nature. To
the degree we are able to do this, we embody something of our Ne
shamah and bring the Neshamah into our experience.
Nefesh is the vessel for the reception of Ruach and Neshamah. In a
similar way, Neshamah is the vessel for the reception of the Hayyah and
Yechidah. Nefesh forms a material body, but the Neshamah forms a body
of light or heavenly image (Zelem). This is an angelic image or glorified
image of oneself—the image of ones Christ-self or future self. It is this di
vine image resembling a human being that the prophets behold in the
peak of their divine visions—the heavenly image of the prophet him- or
herself, which is called the glory or likeness of God.
The enlightenment experience begins at the level of Ruach, but en
lightenment and liberation proper corresponds to the level of Neshamah
when something of the Hayyah and Yechidah are drawn into it. It is at
this level that a true Messianic consciousness dawns and the Christ-self is
realized. While many initiates attain the level of Ruach, relatively few at
tain the level of the holy Neshamah. Those who do embody something of
the Neshamah are called tau in the Gnostic Tradition.
Hayyah
The Hayyah is the most subtle life-force or living essence—so heavenly
that it has little connection with the body and dwells mostly in other
realms. It is the radiant holy breath of Cod that is experienced at the level
of Neshamah. Yet at the level of Hayyah, the holy breath is completely
within God and one who experiences this presence and power experi
ences a conscious unification with God.
26 Chapter Two
Most individuals will only gain the awareness of Hayyah in altered

states. In these rare moments of peak experience, it is as though one is
light in an ocean of light—the world of supernal light being experi
enced within and all around oneself. Quite literally, one sees and expe
riences everything as this light-force. In this experience of supernal
consciousness, individuality is not lost, but rather is fulfilled and made
complete. Instead of the drop of light being poured back into the ocean
of light, it is as though the whole ocean of light pours through the
drop—the primordial and cosmic power flowing through the individual
and manifesting as the individual.
While many initiates may experience something of Hayyah in peak
mystical experience, the actual attainment of Hayyah is very rare. The
power of the Hayyah is the power to resurrect the dead—very few mas
ters have walked on earth with this divine power.
Hayyah is associated with the supernal Sefirah of Hokmah (wisdom)
from which Binah (understanding) comes. Thus the attainment of Hayyah
represents a state of non-dual Gnostic awareness—all understanding—
which is a complete enlightenment and liberation.
Yechidah
There is an even higher level of the soul of light than Hayyah. It is called
Yechidah—the holy or divine spark. It is a grade of unification beyond
Hayyah of which nothing can really be said. One who attains this level is
the light of all worlds and is the way, truth, and life. This is the essence of
the spiritual sun, the Christos—Christ, the Logos (Word) and Christ, the
Sophia (Wisdom).
Of this inmost part of the soul of light, it is said that it is so holy that
only God and Godhead can enter it. Even the greatest among the angels
of Cod cannot enter it. God and Godhead indwell us at this inmost level
and we dwell in God and Godhead, and we are inseparable from the Holy
One. Yechidah is our true self, our divine or Christ-self, which is at once
no-thing and everything. It is the being of our becoming.
If Hayyah represents enlightenment proper and Yechidah is something
beyond that holy attainment, then something subtle and profound is
being said of enlightenment. What appears to us as a supreme or ultimate
Aik Sof and the Soul of Light 27
attainment is, in truth, but the beginning of a whole new level of evolu
tion to which there is no end in sight!
The Transmigrations of the Soul—Gilguhm

Gilgul is the term for reincarnation in Kabbalah. The word implies
swirling, cycling, rounds, or revolutions, as in the turning of a wheel—
hence the cycles of life, death, and rebirth. According to the Tradition,
the soul-being develops and evolves through a process of transmigration
from one incarnation to another until the soul of light is fully embodied
and, thus, actualized and realized.
From Hayyah, Nefeshim are generated and emanate through the matrix
of Neshamah. With the formation of each Nefesh, the Ruach is drawn down
from Yechidah, the Nefesh and Ruach below being a representation of the
Hayyah and Yechidah above. There is an outer and an inner aspect of the
Neshamah, the outer representing the soul-being that evolves and the inner
representing something of the hornless being beyond the realm of becom
ing. It is this outer level of the Neshamah that is the karmic or causal matrix
of the soul, so that, from one incarnation to another, there is a certain conti
nuity that allows for either progress or regress in the evolutionary process of
the soul-being. In this sense, Neshamah is both within and beyond the
transmigrations of the soul, the inner aspect being transcendental.
The capacity of Hayyah to generate Nefeshim is potentially exhaust
less. This is reflected in the capacity of the mind to generate thoughts
without end and suggests the power of Ain Sof in Hayyah. This means
that, without divine assistance—specifically the grace of the divine incar
nation—and a conscious evolution toward Messianic consciousness or en
lightenment, the soul-being could potentially be bound forever to endless
transmigrations through life, death, and rebirth.
Gnostic Christianity does speak of a need for salvation, in the sense of
an enlightenment and liberation from the endless rounds of gilgulim.
However, there is no teaching of eternal damnation, for until the realiza
tion of supernal or Messianic consciousness, all states of existence are
transitional, whether life or the afterlife, including the heavens, the earths,
and the hells. Ones experience in life, as well as the afterlife, reflects the
karmic conditioning of the soul, which is the condition of the soul-being
and the grade to which it has evolved.
28 Chapter Two
Before incarnation as a human being, the soul-being evolves through

subhuman life-forms. According to the Tradition, the human form—our
present condition—is also transitional. Therefore, just as the soul-being has
evolved through subhuman life-forms, so also shall it pass through superhu
man forms akin to those of angelic beings, although superior to the orders
of holy angels. The divine image of the Risen Christ represents the super
human form which the human soul is destined to attain—the "omega point"
of our present cycle of evolution, as Pierre Teilhard de Chardin put it.
It is at the level of Asiyah, in this life, that our soul-being is able to
make progress in this evolutionary process and to ascend from one grade
of the enlightenment experience to another. While, on one hand, the in
volution and incarnation of the soul represents a state of restriction or
bondage, on the other hand, involution and incarnation is the only way
the soul-being can awaken and evolve itself—that which binds or ob
structs is at one and the same time the vehicle for liberation. Afterlife
states reflect the progressions and regressions of the evolutionary process
that have transpired in life,- however, actual progress cannot transpire in
the afterlife. Rather, the potential for progress exists only when the soul is
incarnate in Asiyah or the material plane of the universe. Therefore, al
though the aim of the Gnostic Christian is an ascent to a higher plane of
existence in which physical incarnation is no longer necessary, this ascent
transpires through the descent of the Neshamah fully into incarnation—
the embodiment of the supernal soul and Christ-self. Only in this way do
we ultimately transcend Asiyah and accomplish the ascension or great
transformation.
The study and practice of Christian Kabbalah or Christian Gnosticism
are, essentially, a conscious evolution of the soul-being through the vari
ous levels of the soul to Christ consciousness. For this reason, Gnostic ini
tiates often refer to the Tradition as the path of the ascension or way of
the great transformation.
THREE
THE PRIMORDIAL
CHRISTOS AND
HOLY SEFIROT
A Prologue
In the beginning was the Word, and the Word was with
God, and the Word was God. He was in the beginning with
God. All things came into being through him, and without
him not one thing came into being. What has come into being
in him was life, and the life was the light of all people. The
light shines in the darkness, and the darkness did not over
come it (Gospel of St. John 1:1-5).
The Timeless Primordial and the Beginning

At the outset of creation, there was Ain, Ain Sof, Ain Sof Or—
there was only God, the one being-consciousness-force. Before
all things were created, the light of the Infinite was simple. It
pervaded the whole of existence. Endless space and endless
light being one and the same, there was no empty space that
could be space, emptiness, or void apart from the infinite.
There was no beginning and no end. There was no boundary
or limit whatsoever. All was one simple primordial light.
When it arose in God's simple will to create all of the Olam-
ot, God constricted God's infinite light, creating a distance of
primordial space to all sides around a primordial point, leaving
29
30 Chapter Three
a great void space in the midst of the infinite light. This was the original tz-
imtzum or constriction, and the primordial space created by it was spheri
cal, for the light of the infinite was withdrawn evenly from around all sides
of the primordial center. Therefore the
possibility of creation arose in Cod
through Gods simple will. Once this
transpired, God constricted the infinite
light into a point, which became a ray
or line of light that penetrated to the
center of primordial space (figure 3).
This is the light of the primordial Chris
tos, the word and wisdom of God,
through which creation took place. "In
the beginning was the light of Messiah,
Figure 3: The line of light at and the light of Messiah was with God,
the center of primordial space.
and the light of Messiah was Cod."
Mystery of the Sefirot and Divine Incarnation

Gods ratzon to create is the first and most essential quality of God as cre
ator and thus is the first primordial expression of Cods word and wisdom,
the light of the Messiah. It is through ratzon that the original tzimtzum
takes place. It is called a "depth of good," because it is the pure desire to
impart or to give. God creates in order to express and reveal Godself and
to give of Godself to creation. Forming a desire to give, through the origi
nal tzimtzum, God also created the desire to receive, the creation of the
great void, representing the most primitive form of the desire to receive,
which makes it possible for Gods desire to give to be fulfilled.
Ratzon is Keter (crown), the first of the holy Sefirot, which is the
structure or measurement of the Olamot. Keter is the light of life or life
will, within which is the principle of life-force and life-form, the father
and mother of creation, and all of the divine potential of creation. The
life-force is a depth of beginning and the life-form is a depth of end,
Hokmah and Binah, the second and third Sefirot, respectively. From
these, Daat (knowledge or gnosis) comes into being, which is the mani
festation of Keter in creation, and this Daat becomes the six Sefirot,
The Primordial Christos and Holy Sefirol 31
which are the Son: Hesed (mercy or loving-kindness), Cevurah (strength

or rigor), Tiferet (beauty, the son proper), Netzach (dominion or victory),
Hod (empathy or splendor), and Yesod (foundation or righteousness).
These six Sefirot are called a depth of south, a depth of north, a depth of
east, a depth of above, a depth of below, and a depth of west, respective
ly. These six Sefirot are the space continuum of the Olamot. Hokmah and
Binah, which are a depth of beginning and a depth of end, form the time
continuum. Keter, the crown, implies Malkut, the kingdom, which is the
final Sefirah of the ten, called a depth of evil. Therefore, Keter and
Malkut form the moral dimension of the Olamot or the continuum of
consciousness or soul.
All of this is contained in Keter, Cod's will or desire to create, the cre
ative process being a progressive unfolding of this divine potential in
Adam Kadmon. In the primordial state, the Sefirot of Adam Kadmon exist
only as divine potential. They are "points of light within a point of light,
existing in an undifferentiated primordial unity." That is to say, all of the
Sefirot exist in Cod's ratzon, but as yet are not brought forth from the
great unmanifest. At this level, the primordial human being, the prototype
of humanity, which is God's ultimate intention in creation, exists in an un
conscious unity with Ain Sof. In order for the creative process to contin
ue and Adam Kadmon to awaken and enter into a conscious unity with
God, this state of undifferentiated primordial unity must be broken. Thus
the Sefirot of Adam Kadmon are shattered.
When this original primordial unity is broken, the primitive Sefirot had
no connection or way to relate to one another and, therefore, existed in
complete separation and anarchy. This primordial state is called the uni
verse of Bohu Ve-Tohu (void and chaos). Kabbalah says that, in the
process of the formation of the Sefirot of Atzilut, countless universes were
created and destroyed, thus producing the substance through which the
dark and hostile forces would later take shape.
What was only divine potential in the original state of Adam Kadmon
becomes actualized and revealed at the level of Atzilut. The Sefirot ap
pear as the divine names and Partzufim (divine personas), which mend or
heal the Sefirot of Adam Kadmon, bringing them once again into a har
monious state of unity.
32 Chapter Three
At the level of Atzilut, Keter becomes the Partzufim of Atik Yomin and
Arik Anpin (ancient of days, the great face of God). Hokmah and Binah
become the Partzufim of Abba and Aima (father and mother). The six be
come the Partzuf of Zer Anpin or Ben (lesser face of God, or son of God),
and Malkut becomes the Partzuf of Nukva or Kallah (daughter or bride).
All of the Partzufim in Atzilut are the reflection of the divine image of
Adam Kadmon above, through which Adam Kadmon is actualized and re
alized in the Olamot below.
This process of the shattering of the Sefirot of Adam Kadmon and
their mending or healing through the emanation of the Sefirot of Atzilut
thát prefigures the mystery of the divine incarnation of the Soul of the
Messiah and the passion and death that open the way for the resurrection
and ascension. Likewise, the Partzufim of Atzilut—particularly mother,
son, and daughter or bride—prefigure the persons of the divine incarna
tion of the Soul of the Messiah in the Gospel: the Son in the person of
Yeshua Messiah, the Mother in the person of Mother Mary, and the
Daughter or Bride in the person of St. Mary Magdalene. The Holy Father,
being Hokmah of Atzilut, is invisible and hidden and is revealed only in
reflection through the Mother, Son, and Holy Bride. As the Partzufim are
represented in the Gospel in this way, so are the Sefirot as the divine
names represented in the Gospel as the power of the Holy Spirit, which is
the "baptism" given by the Messiah.
This process of tzimtzum and the shattering of the vessels takes place
at the level of all the Olamot, from Atzilut to Asiyah. Every time a new
Olam is to be created at a lower level or gradation, the former order of
the Sefirot must first be broken to be reformed through their manifesta
tion at the next stage of creation. The revelation of the law in the Old
Testament and the revelation of the Messiah in the New Testament repre
sent the process of the shattering and the mending of the vessels in the
universe of Asiyah—the completion and fulfillment of the process of cre
ation according to the Christian Kabbalah.
The Sefirot of a given Olam are gradations of the infinite light or the
holy Shekinah of God and, from one Olam to another, represent a further
involution of the infinite light in creation. Hence, the Sefirot of the five
Olamot are gradations that link Ain Sof with finite creatures and creation.
These same gradations of involution are also gradations of evolution
The Primordial Christos and Holy Sefirot 33
through which creature and creation are able to ascend to conscious unity
with God and Godhead. Through the incarnation of the Soul of the Mes
siah, all these levels or gradations of being-consciousness-force are linked
in us so that we are empowered through the persons of Yeshua Messiah,
the Holy Mother and the Bride in a conscious evolution. The path of the
great ascension is opened to us.
Creation and Revelation

"The Disciples said to Jesus, 'Tell us how our end will be.'Jesus said, 'Have
you discovered, then, the beginning, that you look for the end? For where
the beginning is, there will the end be. Blessed is he who will take his
place in the beginning; he will know the end and will not experience
death'" (Gospel of St. Thomas, saying 18).
Creation begins in the infinite and eternal. The beginning is engraved
in the timeless primordial and pours out everywhere within space-time-
consciousness, past, present, and future. Although we may think in terms
of past, present, and future, from the eyes of eternity, creation and the di
vine revelation is one simultaneous event in space-time-consciousness.
There is no past. There is no future. There is only now—always.
The masters of the Tradition say that creation-revelation is a river of
light that continually pours forth from the Infinite. The Sefirot of the five
Olamot are’currents in the river of light and channels of the light through
which creation-revelation transpires. The influx of the supernal light is
constant—creature and creation are continually flowing out of God and
Godhead. The reality-truth continuum of creator and creation is not fixed
or static but is in constant flux, continually pouring out of the divine in
what appears to be flow and ebb. Everyone and everything is an expres
sion of God's word and wisdom—the light of Messiah. One could say that
it is as though God is continually breathing out and breathing in creatures
and creation, and that everything is the radiant holy breath of God—the
holy and hornless Spirit.
Vessels are continually being created and shattered, and the process of
their mending or healing (tikkune) is a continual process. If the Sefirot
and Olamot are the macrocosm (the universe or creation) and we are mi
crocosms (the universe or creation in miniature), then our soul is a vessel
constantly being formed, shattered, and reformed at a new level in the
34 Chapter Three
process of creative evolution. While creation speaks of a descent or invo

lution, revelation speaks of an ascent or evolution.
Creature, creation, and the divine revelation are works in progress. The
divine revelation is the purpose of God in creation. Until creature and cre
ation are redeemed—made perfect and complete—and God is made known
in creatures and creation, the process of shattering and tikkune (mending or
healing) will continue on the level of Beriyah, Yetzirah, and Asiyah.
We see this process in the Scriptures: the two stories of creation, the
fall of Adam and Eve, the tower of Babel, the fallen and the flood, the first
tablets of the law which are broken, the rise and fall of the first and sec
ond temples, the prophetic succession giving way to the apostolic succes
sion, the crucifixion of Christ and rejection of the Holy Bride, and the
apocalypse. The vessel of a covenant-continuum is formed and then shat
tered, only to be reformed at a new level in an ascent of conscious evolu
tion. In speaking of the mysteries of the Book of Genesis, the Kabbalah is
speaking of the mysteries of the Book of Revelation.
The Sefirot appear in the Scriptures as the Ten Utterances of Creation,
the Ten Plagues, the Ten Commandments, and the Ten Sayings that open
the Sermon on the Mount. The six days of creation and the holy Shabbat
represent the seven lower Sefirot, as do all things listed in the Book of
Revelation to which the number seven is attributed. The image of the
great angel of the Lord speaking the Book of Apocalypse, itself, is the
image of the Tree of Life.
In the same way that creation is an ever-present process, so also is the
apocalypse. Creation is not the past and the apocalypse is not the future.
Rather, creation and apocalypse are the present reality. Through knowl
edge of the Sefirot and Olamot, we become conscious co-creators with
God and conscious agents of the divine revelation. It is for this reason
that God has created and is creating the metaphysical structure depicted
in the Kabbalah, so that Cod might be in relationship with us and we
might be in relationship with God, and we might ultimately evolve to
consciously unite with Cod and embody Cod. It is in this light that the
Christian Kabbalah or Gnostic Christianity views the divine incarna
tion—a call to a conscious evolution toward Christhood (enlightenment
and liberation).
FOUR
KETER, THE HOLY

CROWN WHICH
IS THE ROOT
Attributes
Thirty-Two Paths of Wisdom: Mystical Consciousness
(Sekhel Mufla). This is the Light that was originally
conceived, and it is the First Glory,- no creature can at
tain to its excellence
Keter: Holy Crown

Place on the Tree of Life: Head of the Pillar of Compassion
in the supernal triad
Divine Name-. Eheieh—I am or I shall be,- Eheieh Asher
Eheieh—I Am That I Am
Alternative Divine Names: El Elyon, Cod Most High,- Atoh,
You or Thou Art; Hua, He-She or the One,- Ain, No
Thingness
Partzuf Above: Atik Yomin, Ancient of Days,- Arik Anpin,
Big Face or Long Face
Partzuf Below: Enoch

Divine Image: Ancient, bearded king, viewed in profile
Archangel: Metatron
Order of Angels: Hayyot Ha-Kodesh, Holy Living
Creatures
35
36 Chapter Four
Celestial Attribute: Reshit Ha-Gilgulim, Beginning of Cycles, First

Motion,- also the planet Pluto in modern astrology
Titles Given to Keter: The Concealed of the Concealed; the Hidden

One; Holy One of Being,- Ratzon,- the Primordial Point, the
Smooth Point; the Point within the Circle,- Head-Which-Is-Not,-
the White Head, Bornless Spirit,- Amen, So Be It,- Depth of Good,
Light of Adam Kadmon, Light of the Messiah,- Transparent or Clear
Light,- Hidden Light,- Supernal Light; Light Within,- Bornless One,-
Supernal Being
Level of the Soul: Yechidah, Holy or Divine Spark, Unique Essence
Heavenly Abode: The World of Supernal Light
Spiritual Experience: Ascension or Unification with God and Godhead
Virtue: Supreme Attainment, Attainment of Supernal Being, Self-Made-

Perfect, Enlightenment and Liberation, Christhood
Vice: None
Commandment: You shall have no other gods before me (Exodus 20:3)
Sermon on the Mount: You are the light of the world (Matthew 5:14-16)
Angel of the Apocalypse and the Churches: Source of the Light of the Great
Angel (Revelation 1:12-16)
The Holy Crown

We must smile often, and even chuckle a bit, as we explore the Kabbalah,
for often we are speaking of the unthinkable, which admittedly is rather
funny. Theology means "thinking about Cod," which is something of an
oxymoron, since we cannot actually think about Cod or Codhead.
Theosophy means "Cod's wisdom," but who among us is wise as God is
wise? Yet we are destined to turn our thoughts toward the source of our
true being and to seek our holy and supernal root, to be and become that
which is Cod's will or desire for us to be. Theology and theosophy is our
doing exactly that, which in turn leads to prayer and meditation, sacred
ritual and worship, and thus something of a direct spiritual or mystical
experience. In the mystical experience, we go beyond theology and the
theologian, and enter into the realm of theosophy—sharing in some-
Keter, the Holy Crown Which Is the Root 37
thing of Gods wisdom—although, indeed, that wisdom runs deep and is

unfathomable.
Keter is Gods will or desire from which Cods word-wisdom em
anates—the silent and supernal will, which is the life-will of all creatures
and creation. The Thirty-Two Paths of Wisdom speaks of this Sefirah as
the primordial light and calls it the "first glory," saying "no creature can at
tain its excellence." It is akin to the instant before the big bang from
which our universe came into being—a primordial singularity that is in
conceivable. When Keter is called the smooth point, what is meant is that
it cannot be grasped or comprehended by the mental being at all. It is
completely supernal or supramental.
This Sefirah is the first mystery, which is to say the ultimate mystery,
that can never be grasped by finite creatures like ourselves. A truth-seeker
may probe and explore only so far into the origin of the universe and the
being of God. Beyond that threshold, one may go no further. This "ring-
pass-not" or event horizon is Hokmah, and Keter is beyond it. Therefore,
the Zohar calls Hokmah "Reshit," meaning the beginning, the point be
yond which there is nothing knowable.
Within Keter, there is no-thingness to be found—no individuality or
differentiation as we would typically understand it. Keter is infinite and
eternal, inseparable from Ain Sof, the one-without-end, as the term
"crown" ¡replies, it is beyond the body of creation, and yet is within the
body of creation as the secret Sefirah Da at (which will be discussed in de
tail later). The key word for Keter is transcendent!
Free Will and the Principle of Uncertainty

Often in orthodox Christian theology, Cod's will is spoken of as some
thing predetermined, as though, with God, everything is absolutely de
termined. In a certain sense, this is true. However, it is equally false. On
the one hand, this represents a finite egoistic projection upon God or re
ality to make it like we wish it would be; on the other hand, it expresses
the truth of eternity to which past, present, and future are one simultane
ous event. As inconceivable as it may be to us, Cod is both a principle of
certainty and, at the same time, a principle of uncertainty.
God has fashioned a creation that has free will inherently woven into
its very fabric, and if we are to assume that creation is a reflection of the
38 Chapter Four
creator, then God must also have free will. Free will is only possible if
there is a principle of uncertainty. This is reflected in the prophets and the
prophecies. God communicates Gods ratzon to the prophets—the
prophecy—as a guide to humankind. Humanity can choose to act ac
cording to that Will or can choose not to act in harmony with it. What
ever is spoken in prophecy is not engraved in stone, as the saying goes,
but rather is subject to change. In creation, humanity itself is a principle
of uncertainty,- humankind may or may not enact Gods ratzon. Corre
spondingly, God responds according to the choices human beings make
to guide humanity toward its divine destiny. While we can say that the ul
timate fruition or destiny of creation is predetermined, how, when, and
where it will arrive at that fruition is uncertain. Thus, there is a principle
of uncertainty and a principle of certainty that interact in creation.
We can liken this relationship to a chess master playing a novice chess
player. There are certain rules of the game that both players agree to fol
low—and thus there is a game. However, how both players will apply
those rules is uncertain. Hence, it remains to be seen at the outset of the
game. The master and the novice play by the same rules. Yet the chess
master can manipulate the play of the novice, responding to each move of
the novice to direct the game as he or she desires. In the case of a master
playing a novice, the outcome of the game is pretty much certain. The
master chess player will win, but exactly how the master player will win is
uncertain,- no one can predict what the moves of the novice will be. This
is akin to Gods relationship with creation via the law upon which creation
is founded. The law is certain and the ultimate outcome is certain, but
how everything will be played out is uncertain. This principle of uncer
tainty and principle of certainty is Keter-Da'at—the principle of uncer
tainty being Keter.
The Self That Is No-Self

Keter is the first and highest of the Sefirot, representing the source of all
beginnings and the sovereignty and authority of God over all forces of
creation. On the one hand, Keter is Ain Sof,- on the other hand, as the
first of the ten Sefirot, Keter is distinct from Ain Sof. Keter is completely
concealed in Ain Sof,- yet, although concealed, it is revealed through the
Sefirot that emanate from it. Therefore, it is called Ain, or nothingness,

and Ani, or selfhood.
This can be understood in the following way. The most primary rela
tionship of creator and creation is cause and effect. When something acts
as a cause, it is called Ani, but when the same cause is viewed as the effect
of a higher cause, it is Ain. Thus, Keter, as the emanation and vehicle of
Ain Sof, is Ain-nothingness, being nullified in the sense that it does not
have any independent existence. In relationship to the Sefirot, however, it
is Ain-selfhood because it is the cause of which they are the effect. Keter
is not known directly, but only through the effects of which it is the
cause.
This is like the phenomenon of a black hole in space, which is seen only
by its effects upon objects around it, namely, the forms of matter, energy,
and light it devours. If Keter is like the big bang to the Sefirot and 01am-
ot, perhaps it is akin to a black hole in relationship to Ain Sof. This de
scription of Keter has become common among modern initiates of the
Kabbalah.
There is a saying in the Kabbalah: "Keter is in Malkut and Malkut is in
Keter." This suggests that the potential of Malkut, the last Sefirah, is con
tained in Keter, and the actualization of Keter is contained in Malkut. The
most essential connection, though, is found in Ain-Ani, for Malkut is also
called both Ain-nothingness and Ani-selfhood. Keter expresses Cod's sov
ereignty over creation, while Malkut is God's holy Shekinah within cre
ation—God's causal relationship with creation. Therefore, Malkut is as
the person of God immanent in creature and creation, thus being called
Ani. But Malkut is the ultimate effect of the divine cause, an empty vessel
whose existence is completely dependent upon the Sefirot above it, and
so it is also called Ain.
This teaching holds an important truth regarding the human experi
ence, for much the same may be said regarding our own true being or self.
The Hebrew word for "I" is Ani, which is spelled with the same letters as
the word Ain, which means "nothingness." There is, thus, the suggestion
that the real I or me is the no-thingness within me.
We all have a sense of this truth, but never looking deeply into it,
rather than something liberating, it serves as a source of frustration and
bondage. The feeling of oneself as nothing leads to the play of insecurity
40 Chapter Four
and arrogance from which all other forms of negativity arise, but that is
only because of our ignorance regarding the true nature of Ain within us.
While it is a negative state in the sense of being receptive, it is a dynamic
capacity for light or darkness, good or evil. This no-thingness is, in fact,
our connectedness to God and to Keter. It is our capacity to unite our
selves with God and to act as channels or vehicles of something divine.
To gain insight into this, we can turn inward and go looking for the I or
self. Everyone will agree that they experience a sense of self in much the
same way as they experience thought. Descartes made this observation
when he said, "I think, therefore 1 am." However, like the source of
thought, if one goes looking for the self, one will not find the self. When
one is not looking for the self, there is a sense of self. Yet the instant one
turns inward to look at the self, the self vanishes. Thus, through medita
tion upon the self, we discover that the self is no-self, just as the source of
thought is no-thingness. This real self and the source of our thoughts is
Ani-Ain.
In the Gospels, Yeshua says, "1 do nothing of myself, but I do what I see
my Father doing." Likewise, he also says, "1 and the Father are one" and
"He who has seen me has seen the Father." All of these statements refer di
rectly to Hokmah, which is Abba-Father,- however, they also relate to
Keter. The nature of Keter, which is Ani-Ain, is the nature of all the Se-
firot and the nature of all creatures and creation. The I or me that Lord
Yeshua is speaking about is Ani, which is Ain. This realization of Ani-Ain
is the realization of the Christ-self, our true self, which is enlightenment
and liberation as demonstrated in the life of Yeshua Messiah.
The teaching being addressed here, as with everything of Keter, is ex
tremely subtle and sublime. In truth, it cannot be communicated outside
of the experience of Christ consciousness. Apart from the actual experi
ence, we can only allude to it. But this self-realization reflects the key se
cret of the magical Kabbalah and all of the "miracles" performed by
Yeshua. We may approach this secret by saying that if the essence and na
ture of everything is no-thing then anything can be transformed into
something else, because in its root it is neither "this" nor "that."
Consider the first magical act of Lord Yeshua recounted in the Gospel
of St. John. Yeshua changes water into wine at the wedding feast of Cana.
The Master can do this because the root essence and nature of water and
wine are the same—Ain. Thus, dissolving the Ani of water into Ain, he
brings forth the Ani of wine. Although other principles are also involved,
depending on the nature of the spiritual work to be accomplished, this ap
plies to every magical act that the Master performs,
In terms of self-realization, this is also an important key—for with this
gnosis of Ani-Ain, one is not bound to one limited manifestation of self or
personal history. One is free to personal growth and change of oneself—
a conscious evolution toward one's Christ-self. At the very heart of the
path of self-realization is the ability to dissolve one manifestation of Ani
into Ain and thus to remanifest Ani at a higher level. Rather than a fixed
or static state, the enlightenment of Christ consciousness is dynamic and
active—a quickening of the pace of the evolution of the soul-being—so
that, rather than arriving at some fixed point, one is actually in more rapid
motion. One might say that a person enlightened by Messianic con
sciousness is evolving at the speed of light instead of the typical snail's
pace of the ordinary earthbound soul.
Ultimately, this process of conscious evolution involves the drawing
down of spiritual energies into the physical dimension and integrating the
highest levels of consciousness into a person's life. A human being truly
resembles Christ when, after transcending his or her own selfhood and
recognizing his or her essence is somehow one with Christ and therefore
God, he or she realizes life itself as an awesome gift of love and compas
sion that must be shared with others. In the same way God is immanent in
creatures and creation, and constantly labors to bring the world to its ulti
mate perfection,- the purpose of the human being is to labor for a new
heaven and new earth. When the human being connects his or her will to
God's will, his or her potential for transforming the world into a heavenly
kingdom (Malkut) is unlimited (without end). This is what is called the
great work, the nature of which is love and charity.
The Being of the Becoming

Keter at the level of Atzilut is the divine name Eheieh, which literally
means "I am" or "I shall be." This divine name, which is the highest name
of God, appears in the Torah in Moses' experience of the burning bush
(Exodus 3:14). The prophet Moses asks Cod what name he should
42 Chapter Four
proclaim God by, and God responds, saying "Eheieh Asher Eheieh"—"I
Shall Be That I Shall Be" or "I Am Who I Am."
Eheieh is Keter, Asher is Malkut, thus to say Eheieh Asher Eheieh is to
speak of an involution that conceals the supernal light of Keter in Malkut
and an evolution that ultimately reveals the supernal light. This God
name is reflected in the incarnation of the Soul of Messiah and is the ulti
mate fruition of the divine incarnation in the resurrection and ascension
of Yeshua Messiah.
Like the Tetragrammaton (Yahweh), in Hebrew, Eheieh is composed of
four holy letters: Aleph (K)-He (H)-Yod (')-He (H). Aleph is the first let
ter of the Hebrew alphabet and represents the Spirit and Light of God. It
is the number one and, as a word, it means "ox" or "yoke"—the object that
directs an ox while plowing the field. With this meaning in mind, we may
recall the saying of the Anointed: "Come to me, all you who are weary
and are carrying heavy burdens, and 1 will give you rest. Take my yoke
upon you, and learn from me,- for I am gentle and humble in heart, and
you will find rest for your souls. For my yoke is easy and my burden is
light" (Gospel of St. Matthew 11:28-30). This alludes to Aleph as the
power of the Spirit of Messiah.
Aleph is also the first letter of the name Adam, hence Adam Kadmon,
and the first letter in the word Atzilut. This suggests that Aleph is the
very essence of the realm of Yichud. In the name Adam, the Aleph means
spirit and Dalet O)-Mem (C) means blood,- thus the name Adam literally
means spirit in the blood. To speak of the blood of Christ, which gives
enlightenment and liberation, is thus to speak of the power of Aleph
drawn down from Keter and the realm of Yichud.
Aleph also begins the words achad (unity) and ahava (love), which is the
very essence of the Gospel of peace. The number of both these words is
thirteen and therefore they are reflected in Yeshua Messiah and the twelve
disciples. Aleph is the light or power of Messiah, which is Ain Sof Or.
Contemplating the shape of the letter Aleph, the masters of the Tra
dition say that it is composed of two Yods connected by a Vau, suggest
ing the realm of Yichud above and the realm of Perud below or the
union of the spiritual world and the material world. This is the basic
function of the divine incarnation of the Messiah and of all human
beings.
The letter He appears twice in both Eheieh and the Tetragrarnmaton. It

represents the divine matrix or divine feminine principle through which
the divine potential is actualized and revealed. He is the number five and,
as a word, it means "window"—something through which light and air
(spirit) passes or enters. The first He is the upper world in which the light
or Spirit of God is revealed; the second He is the lower world in which
the light or Spirit of God is concealed.
Yod is the number ten and means "hand." Its shape looks like a seed.
This is the seed of supernal light brought down via the incarnation and
suggests the inmost part of the soul of light, Yechidah, which it is the pur
pose of the human being to realize and embody. Yod of the Tetragramma-
ton is Adam Kadmon and Atzilut; thus it is this supernal force that is
being invoked and brought down through this holy name of God.
The Yod stands in between the two He in the same way that Yeshua
Messiah stands in between the Holy Mother and Bride, or Tiferet stands
in between Binah and Malkut. Thus as Eheieh is the essential name of
Yahweh, it is also the essential name of Yeshua.
The Gospels are filled with "I am" sayings of the Master: "Before Abra
ham was, I am",- "I am the Way, and the Truth, and the Life",- "I am the
gate." The Gospel of St. John places special emphasis on the connection
between Lord Yeshua and Eheieh, giving more "I am" sayings than any
other Gospel.
Eheieh actually says, "I am within creation, yet ever beyond cre
ation"—hence the cosmic and primordial Christ, respectively. This truth
is spoken in verse 77 of the Gospel of St. Thomas: "It is I who am the
Light which is above them all. It is I who am the all. From me did all come
forth, and unto me did the all extend. Split a piece of wood, and I am
there. Lift up the stone, and you will find me."
Eheieh also says, "I am the being of the becoming, the one who is
changeless and the one who is ever changing—the hornless Spirit." God
is transcendental being, within yet ever beyond the becoming. There is
that of God which is without change and there is that of God which is
evolving in creation. This may be understood as follows: if everything is
always changing, then the one thing that does not change is change itself.
One may also understand it in terms of Ain and Ani. Ain-nothingness
never changes, but Ani-selfhood is always changing. This is true both in
44 Chapter Four
terms of the creator and of creation, which share the same essence and na
ture. Like the principles of certainty and uncertainty, the principle of
changelessness and change is integral to the Christian Kabbalah. The rad
ical message is this: Cod, the creator, is ever-coming into substantial
being and evolving through creation!
To gain gnosis of Yeshua Messiah thus means to know the being of
one's becoming and to realize that supernal being within oneself. The
power of this self-realization in Messianic consciousness is Keter or
Eheieh—the Divine I Am.
In the context of the divine name of Eheieh, one may consider the
third commandment, which corresponds to Binah: "Do not make wrong
ful use of the name of the Lord your God." If we take the name Eheieh in
conjunction with this verse and consider Eheieh not only as the name of
Cod above, but also as the name of our true self, then we will realize that
we use this holy name every time we say "I am this" or "I am that." Wrong
ful use of the name would be any time we append the name "I am" to any
negation of ourselves or, equally, to any negation of another person by
saying "you are." The proper use of this divine name is only for affirma
tion—in phrases that affirm the spirit and truth and uphold the dignity of
the indwelling Christ.
We are constantly using this divine name, saying "I am this" or "I am
that." Any time it is used to negate, demean, or degrade oneself (or others
with "you are"), the Gnostic considers it a "sin"—a missing the mark of
truth. Any time a Gnostic initiate hears him- or herself speaking a nega
tion, he or she corrects his or her error through affirmations. Affirmations
using "I am"—such as "I am part of the sacred unity God is and never am I
lacking" or "I am a child of light, the dark ones have no power over me,"
and so on—are a common spiritual practice in modern Gnosticism and the
New Age. When we speak in such a way so as to uplift ourselves and oth
ers, we are uplifted. It is a simple and basic truth—the power of Eheieh.
The Christ-Self and True Will

Tiferet is called the Christ center on the Tree of Life because it represents
the indwelling Christ within the individual, what may be called the inner
self. The Christ-self proper, however, is attributed to Keter, for it is in
Keter, the Holy Crown Which Is the Hoot 45
Keter that Yechidah abides. This is the higher and transcendental self, the
transpersonal Christ-presence, which is hornless being.
Christian Gnosticism teaches three principle aspects of the Christos:
the primordial Christ, the cosmic Christ, and the indwelling Christ. The
primordial Christ is the transcendental aspect of the Christos, correspon
ding to the universe of Adam Kadmon. The cosmic Christ is the imma
nent aspect of the Christos—Christ in all creatures and the whole of
creation—corresponding to the universe of Beriyah. Thus the universe of
Atzilut links the primordial and cosmic Christ. The indwelling Christ is
the manifestation of the cosmic Christ within an individual soul-being. It
is through the indwelling Christ that we are able to realize the cosmic
Christ and to experience something of the primordial Christ. Although
distinctly different levels of the Christos, these three are completely in
terconnected and inseparable. There is one Christos, one light-presence.
These three levels of the Christos are represented by the Sefirot of
Tiferet (indwelling Christ), Da'at (cosmic Christ), and Keter (primordial
Christ). Thus, in Ruach is the gnosis of the indwelling Christ, in Ne-
shamah is the gnosis of the cosmic Christ, and in Yechidah is the Gnosis
of the primordial Christ. The cosmic and indwelling Christ are reflections
of the primordial Christos within space-time-consciousness, and more
than the reflection of the Christ-self, they are the presence of the Christ-
self in the/ealm of becoming.
When we speak of the Christ-self proper, or Yechidah, we are referring
to the real or ultimate "I am" that cannot be known. It is the intangible
source of one's will and desire energy that impels one in a conscious evo
lution. It is higher than thought, for it is clear that it is what tells the mind
to think. Because this will-desire is on a level beyond thought and mental
being, it is impossible to imagine it even though it is within and behind
one's experience all of the time. This true self is our true will.
As previously said, one meaning of Yechidah is "uniqueness," which
suggests true individuality. This uniqueness is reflected in our Neshamah
as a true will or mission of the soul that spans all incarnations. Of this
level of our true will, it is said that it is possible to fulfill it in any incarna
tion. Hence, it is possible to fulfill the soul's mission in this present life.
Within the incarnate person or Nefesh, this true will is the Ruach and it
represents the purpose or mission of the soul in the present life, which to
46 Chapter Four
some degree, more or less, reflects the overall true will or mission of our
Neshamah throughout all lives. These two levels of true will are expres
sions of the Christ-self.
Often, we may hear teachings on Gods will for us and think of Gods
will as something outside of us, b ut nothing could be further from the
truth. God's will for us, which is our true will, is part of our innate being,
woven into our individuality, so that, in being who and what we are, we
naturally and spontaneously do God's will.
Unfortunately, very few people know themselves and therefore very
few people are able to truly be themselves and to fully enact their true
will. Often, we are trying to be somebody else or chasing after the things
others desire, never actually considering who we are and what we truly
desire. Likewise, when we are aware of something of our true will, we are
often afraid to enact it because of concern for what others might think, or
fear of failure, but as the saying goes, "Nothing ventured, nothing gained."
As for what people might think, ones true will is not going to harm oth
ers,- it will only serve to benefit and uplift others. It will not violate the di
vine law, but will be in harmony with the law and will fulfill the law. True
will, which is the expression of Yechidah, is all-good.
Your true will is not something remote or hidden from you. It is re
vealed in your true heart's desire, your abilities and talents, and your incli
nations surrounding these. We cannot say that enacting our true will
might not entail hard work, but on the other hand, it will certainly be
something that comes naturally to us in the sense that we will naturally
shine when we are doing it. In the actual experience of doing our true will,
it will ultimately be effortless, for we will find that the egoistic self is not
the doer, but rather that Christ in us is the doer and all cosmic forces
move with us in the action of our true will.
Ones true will represents the manifestation of the Christos within one
self—how one will embody Christ. If the Kabbalistic term for this divine
will is uniqueness, then how Christ manifests and appears through each and
every one of us will be different because we are different and unique indi
viduals. Far from taking upon oneself some dogmatic doctrine imposed on
oneself from the outside, Gnosticism is a seeking of the divine will within
oneself and living according to it; hence it is a path of self-realization.
The Face of Light

In Atzilut, the Sefirot are the divine names and divine personas—Partzu
fim. There are five primary Partzufim and the divine name of Elohim has
five letters, Elohim being the primary name in the creative process. Mas
ters of the Tradition thus say that the Partzufim each correspond to one of
the letters of Elohim.- Aleph (K), Arik Anpin; Lamed (b), Abba,- He (H),
Aima,- Yod ("), Zer Anpin,- and Mem (D), Nukva or Kallah. The sixth or
hidden Partzuf, Atik Yomin, would represent the divine name of Yahweh,
which is the source and ground of Elohim.
Atik Yomin and Arik Anpin are the Partzufim of Keter. The image of an
ancient, bearded king viewed in profile alludes to the attribute of two
Partzufim, the side of the image that is unseen representing Atik Yomin
and the side of the face that is seen representing Arik Anpin. Essentially,
these two Partzufim represent two aspects of ratzon—will and desire.
Atik Yomin appears in the vision of the prophet Daniel that addresses
the eventual conclusion of the Babylonian exile along with prophecies
concerning the end of days. The image of the Ancient of Days is an assur
ance to Israel that God has a plan, even though oftentimes human beings
cannot understand it, and that redemption is being worked out in secret at
a higher level, which is hidden.
Kabbajah says God restrains Godself in order to reveal Godself. Even
if God restrains Godself to reveal something of Godself and the divine
will, nevertheless there is always an unknown will that transcends our
understanding.
Thus we find that God has two aspects in relationship to us—one that
is revealed and one that is hidden. On the one hand, we are not able to
fathom God's will because it originates at a level that totally transcends
our linear logic. This is the level of Atik Yomin—God's will that cannot be
known or understood. On the other hand, there is a part of God's will that
operates through linear logic, which involves God constricting God's will
in order to make his or her will known to humankind. This will is revealed
through prophecy and the divine incarnation, which transpires through
the agency of the Sefirot. This is the level of Arik Anpin—the big face of
mercy and compassion.
48 Chapter Four
The Tradition teaches that God's will is emanated and that Gods will is
created. As an emanation of God, it serves as an interface between Ain Sof
and creation. As something God has fashioned or created, it serves as the
will-force that God uses in order to create. This means that Keter, God's
ratzon, is both infinite and finite. The higher or infinite aspect of God's
will as an emanation of God is Atik Yomin, the Ancient of Days, while the
aspect that God uses to create is Arik Anpin, the Big Face.
Arik Anpin is called a face of light, for this face is composed of the ten
Sefirot of Atzilut, which are lights. The same is true of Zer Anpin, the lit
tle face below. However, as much as being a face of light, Zer Anpin can
also be a face of darkness—hence a countenance of mercy (peace) or a
countenance of judgment (wrath). Life, as we experience it, is a dance of
beauty and horror. To actually meditate upon reality as it is proves to be a
terrifying but very powerful meditation—invoking awe and wonder. As
difficult as it is for us to understand, God is that which is within every
thing that transpires—the beauty and the horror alike. Understanding
this in his own prophetic meditation, Isaiah writes, "I form the light and
create darkness, I make weal and create woe,- I the Lord do all these
things" (Isaiah 45:7).
The dance of beauty and horror is properly considered in the discus
sion of Tiferet and the moral triad, which are lower on the Tree of Life.
However, it is relevant here in that Keter represents a level of awareness
in which one understands this play of light and darkness as part of God's
ultimate plan, and thus as a vehicle of God's ultimate will, which is Keter.
At the level of Keter-Hokmah, one becomes aware that both the light and
the darkness are the operation of the Holy Spirit and that, ultimately,
everything serves to enlighten and liberate living souls—the universe or
creation is not restrictive but liberative. It is only our limited view and the
play of an illusion-power that makes it seem to us as something restrictive.
The vision of Arik Anpin is a supernal or transcendental consciousness in
which one is aware of a pure delight within the beauty and horror alike—
one could say an awareness of the whole creation as orgasmic bliss.
How this is so will become clearer as our exploration of the Sefirot
takes us down the Tree of Life into levels closer to our present experience.
In an exploration of Keter and the supernals, one must bear in mind that
we are speaking of levels of consciousness that completely transcend our
ordinary consciousness. Much of what is said can only be bewildering,

representing the supreme mystery. Obviously, only in an altered state of
consciousness would we be able to look into the face of horror and see
the face of beauty and, therefore, experience pure delight in the midst of
great darkness. Nevertheless, at the level of Keter-Hokmah, that is exact
ly what our experience would be, for there is no duality at this level.
The Initiate and the Great Angel

In the stories of Enoch and the prophet Elijah, the mystery of the resur
rection and ascension are prefigured in the Torah. It is Enochs story that
corresponds to Keter—a story in which more is concealed than is re
vealed in the Scriptures.
When Enoch had lived sixty-five years, he became the father of Methuselah.
Enoch walked with God after the birth of Methuselah three hundred years,
and had sons and daughters. Thus all the days of Enoch were three hundred
sixty-five years. Enoch walked with God} then he was no more, because God
took him" (Genesis 5:21-24)
This is the whole story of Enoch as told in the Book of Genesis. Al
though brief, it has served to attract a great deal of attention because,
while the death of all other characters is recorded in this section of the
Torah, of Enoch it is said "God took him," as though to say that Enoch de
parted this world without tasting death. This is exactly the interpretation
given to the phrase "God took him." Enoch did not die but was taken up
in ascension. It is the story of Enoch from which the idea of divine rapture
is derived. The attribute of Enoch to Keter means that supernal con
sciousness at the level of Keter and attainment of Yechidah result in the
fruition of the ascension. Keter is the principle of divine rapture.
In the Tradition, there are stories within the stories given in the Scrip
ture, as though encoded in the words themselves and in between the lines
of what has been written. This is called Midrash, and the collection of
these stories is called Midrashim. The midrash within the story of Enoch is
as follows: Enoch walked in the presence of God and became transparent
to Gods holy Shekinah, so that his body shone with the supernal light of
God and was transformed into an angelic image, the Zelem of his divine
50 Chapter Four
self. This Zelem is the great angel Metatron, who is set above all angels of
God. Thus Enoch became more than human and something more than
the angels of God. In the story of Enoch, we have a story of the divine
destiny of the human being—the aim of the great work, which is a
process of spiritual evolution into something more than human, some
thing divine and supernal.
The word Enoch means "initiate." That he lived sixty-five years before
fathering his first child is significant. It is the number of the name of
Adonai, which is Malkut and the holy Shekinah below, and it is the num
ber of the Hebrew word for chamber (hekhal). Thus this number of years
says that the initiate makes him or herself a vessel or chamber for the holy
Shekinah, like unto Malkut.
That Enoch lived another three hundred years is also significant. Three
hundred is the number of the Hebrew letter Shin (0), which is the letter
representing the fiery intelligence (Holy Spirit) through which all initia
tion occurs. It is the letter inserted into the divine name of Yahweh to
form the name of Yeshua (Yahweh delivers). Ruach Elohim also equals
three hundred when the letter Mem is counted as forty. The total of three
hundred sixty-five is significant as it is the number of days in the solar
year and represents the complete journey of the earth around the sun and
the suns journey through all twelve signs of the zodiac, representing com
pletion of the human experience. Therefore, in the story of Enoch in the
Torah, we discover the Gospel of Christ in seed form, in the same way we
find the whole Tree of Life in seed form at the level of Keter.
As Elijah represents the spirit of the prophets (Ruach Ha-Elijah), Enoch
represents the spirit of the initiates (Ruach Ha-Enoch). These two togeth
er are the Spirit of the Messiah (Ruach Ha-Messiah). Metatron, which is
Keter in Beriyah, represents the great angel of the Initiates, and Sandal-
fon, which is Malkut in Beriyah, represents the great angel of the prophets.
According to an inner and secret teaching, these two great angels are in
fact one holy angel—the archangel of Christ, which is called the great
angel Hua. This is the holy angel of the apocalypse to which one of the
many names of Metatron is given—Torahkiel Yahweh.
Although an archangel can assume a human form in dream and vision,
or even generate a material body (body of emanation) and appear like a
human being in the physical dimension, an archangel is a vast and incon-
ceivable entity by human standards. A small archangel would be akin to

an entity the size of an entire world or a star. One a bit larger might be
the size of a constellation of stars. A very large archangel might represent
the power of a whole galaxy. In the case of the archangel Metatron, it is
said that his body and power would be akin to the entire universe coupled
with the abode of supernal light—something completely unimaginable.
Yet such a state of supernal being is our divine destiny—the image of
Metatron representing a divine humanity. Thus there is a distinct connec
tion between Adam Kadmon and Metatron, which in many Kabbalistic
texts are used interchangeably.
One teaching attempting to give some sense to Metatron proposes that
the image of Metatron is actually composed of all the divine images of all
living souls that have been Christed, are Christed, or will be Christed in
this present cosmic cycle—the composite of all enlightened beings.
Let us ground this in something that we can talk about—initiation.
That the name of the character whom experiences the divine rapture is
called Enoch, suggests that the path of ascension is a process of initiation.
Keter is often called the Lord of Initiation. This title is also applied to
Lord Yeshua and Lady Mary Magdalene in Christian Gnosticism—the
Lord and Lady of Initiation. The idea of initiation in its basic form is quite
simple. There is a transmission of spiritual energy passed person to person
without which it is unlikely that an aspirant will be able to enter into the
higher grades of Christ consciousness. Essentially, great souls of a very
high level enter into incarnation to initiate currents of the light transmis
sion. These are the great prophets and apostles of God, or great world
teachers, who are said to come from the elder races. Once there is an in
carnation of the light-presence, it is passed from one generation of initi
ates to another, from person to person—the adepts and masters of one
generation imparting something of the light-presence to their disciples
who form the next generation of initiates. In Gnostic Traditions, this
process of initiation is seen as essential to any actual or authentic spiritual
advancement, and, therefore, initiation plays a central role in Gnosticism.
Periodically, a new incarnation must appear to restore the light trans
mission, as over time the current dissipates and becomes diluted. Some
times such masters restore a stream of the light transmission,- other times
they act to manifest a higher level of the light transmission. This process
52 Chapter Four
of the light-bearers entering into the world to facilitate the great work is
one of the meanings of the term Reshit Ha-Gilgulim associated with
Keter—the initiation of continuums of the light transmission.
Initiation essentially activates divine potential, which once recognized
by an aspirant can then be realized. Some method of activation of latent
psychic and spiritual potentials is necessary in the case of most ordinary
individuals, as these potentials are largely obscured and unknown to the
incarnate soul (Nefesh). We must be reminded of the divine light that is
in us so that this inner light might no longer be eclipsed by our physical,
vital, and mental being. The spiritual energy of the light-presence that an
adept or master imparts to us awakens the light-presence in us. It is like a
lighted candle touching another candle, igniting the potential that was la
tent in it. This is what is meant by initiation, and the methods through
which this is done are called vehicles of initiation. Initiation itself corre
sponds to Keter, the vehicle of initiation corresponds to Malkut, and the
self-realization that transpires corresponds to Tiferet.
The Middle Pillar or Pillar of Compassion, of which Keter is the sum
mit, is the path of the great ascension. The apostolic succession is the
light transmission through which the way of the ascension is opened to an
aspirant in the Christian mysteries. What has been manifest of this divine
revelation within space-time-consciousness is Da at, and what is yet to be
manifest is Keter. The apostolic succession continues upon the earth to
this very day and the apostles of the light labor toward the second com
ing, which represents the fruition of the great ascension that is as yet hid
den in Keter. The mysteries of this process are hidden in the story of
Enoch-Metatron. Essentially, Keter represents the source from which
comes the fiery intelligence that initiates. The practice of Gnostic Chris
tianity is simply making oneself receptive to this divine gift of a fiery in
telligence (the supernal light of Keter).
The Angels of Grace and the Divine Gift

Keter, at the level of Yetzirah, manifests as the Hayyot Ha-Kodesh (holy
living creatures), which are the supreme order of holy angels on the Tree
of Life, and are said to stand directly in the inner presence of Cod, con
tinually worshipping the Lord in the supernal abode. They are other
worldly entities that, if one ever experiences them in an altered state of
consciousness, can only be spoken of as something like a very alien pres

ence—having an appearance like nothing the mortal imagination would
typically conjure up. It is as though one is gazing upon the image of an
entity that is constantly changing forms in an incredibly rapid succession,
so that only here and there does one catch a glimpse of a stable image for
the briefest instant. This shape-shifting produces the sound of vibration as
though of the beating of countless millions of wings, which in turn pro
duces harmonies composed of various frequencies of vibration that cannot
be described. The sound is most terrible and most delightful at the same
time. To actually describe these supernal beings in terms of linear and fi
nite reason is impossible. It is as though they are the potential for all
forms of life, specifically self-aware or intelligent life-forms.
If one experiences the presence of the Hayyot Ha-Kodesh, one has no
doubt of life existing in other worlds of the universe or in the existence of
higher intelligent life-forms, for one has glimpsed the infinite possibilities
of the life-power. In their presence, one becomes aware, on the one hand,
of an impulse of evolution within space-time-consciousness toward in
creasingly more refined and higher forms of life. On the other hand, one
also becomes aware of an activity of divine grace beyond the continuum
of space-time-consciousness that inspires evolution and imparts the gift of
a fiery intelligence that is beyond the intelligence produced by the natu
ral order«—an intelligence of a divine order. This is knowledge of how
races of intelligent beings appear in worlds.
First life-forms that have the capacity to receive and embody some
thing of the fiery intelligence must evolve through the natural order in a
world. These life-forms invoke an influx of the supernal light from the di
vine order above—the gift, as it were, of a fiery divine intelligence. The
reception of this gift quickens the pace of evolution, generating a new
race of beings that have the capacity to consciously evolve themselves or
to consciously direct their evolution, whether for good or ill—hence the
power of the upper Ruach. While this fiery intelligence may descend
upon an entire race of beings, typically it descends upon individuals of a
life-wave, forming a new race within the present race. This idea of a new
and divine race within an intelligent race of the natural order is represent
ed in the Scriptures by the chosen ones or the elect and directly reflects
the principle of initiation and the light transmission.
54 Chapter Four
Here, it must be made perfectly clear that the term "race" is not meant
to be anything superficial, such as the color of a persons skin. What is
meant is something deep within—a quickening of the soul-being. There is
light within a child of the light that is of a divine order—and that holy
child has a divine intelligence such as children of the natural order do not
possess. This is something quite different than anything on the surface. It
is seen in the eyes and the aura of a person, and in the direction of their
thoughts and emotions, words and deeds.
This principle of a divine election is central to Gnosticism in all its
forms. However, in the Sophian Tradition, the idea is not one of elitism
but rather one of responsibility and a sacred trust. Not only does this
light-presence come from above, it is passed from person to person here
below, and those who receive it are responsible for imparting it to others—
to anyone who desires to receive it. If anything, it means that one is an
elder brother or sister who is responsible for the well-being of younger
siblings—hence charity, which is the reflection of the pure grace of Keter.
Yeshua speaks of this gift of the fiery intelligence quite clearly. For ex
ample: "Very truly, I tell you, no one can see the kingdom of God without
being born from above" (Gospel of St. John 3:3).
The Hayyot Ha-Kodesh, along with the higher classes of the order of
Ashim at the level of Malkut, represents the holy order of angels that
transmit this fiery intelligence. Understanding this, an aspirant who is
seeking a quickening of the fiery intelligence will invoke the Hayyot Ha-
Kodesh and labor to make him- or herself open and sensitive to divine
grace.
The Beginning of Generation

Keter manifests in Asiyah as Reshit Ha-Gilgulim. The word "gilgulim" lit
erally means "spinning," "swirling," "revolutions," or "rotations," as in the
turning of a wheel. Thus, Reshit Ha-Gilgulim means the "beginning of
revolutions" or "first swirling," denoting that Keter is the motivation with
in and behind the movement of all creatures and creation—the first cause
of the universe. As a celestial attribute on the level of the physical uni
verse, this term would apply to the big bang, which was the material gen
esis of our existence.
This term holds something far more subtle and sublime with regard to
the beginning than the idea of a fixed or static starting point. Cilgulim is
the word used for the transmigration of souls in the Kabbalah. On a high
er level, there is the suggestion not only of the reincarnation of individual
souls but of a cosmic reincarnation, as though the matter-energy-light of
one universe transmigrates to form a different universe in another dimen
sion—like the passing of the soul of the cosmos from one cosmic body to
another.
What was once theory concerning the existence of black holes is now
more than merely a theory. Their existence has been discovered. In a cer
tain respect, they are like a cosmic funnel or drain through which matter
energy-light are drawn out of the material universe in which we exist.
That being so, the question naturally arises, "Where does the matter-ener-
gy-light go?" One theory holds that, if a black hole becomes big enough,
which is to say draws in sufficient matter-energy-light, that it becomes the
big bang, generating a universe in another dimension. In effect, this rep
resents the idea of the matter-energy-light of one universe pouring out
into another universe in a succession of universes without end.
Once upon a time, we thought that our own planet was the center of
the entire universe, and thought the heavens revolved around it. Today, we
know that is not true. We continue to think of our universe as the center of
all creation, but what if that is not true and, in fact, there are countless
universes spanning countless dimensions? This is exactly what Kabbalah
proposes to us. God is much bigger than we think, and so also is Gods
creation!
Metaphorically speaking, Keter essentially represents all big bangs and
black holes of all universes as one primordial event—the very essence of
the principle of black hole-big bangs. At the level of Asiyah, there is one
black hole-big bang from which our universe has come into being—the
cosmic Christ. At the level of Beriyah there are countless black hole-big
bangs generating countless universes, yet at the level of Adam Kadmon
and Atzilut, all of these cosmic events are a single primordial event—the
primordial Christos.
Using the metaphor of Keter as the principle of the black hole-big
bang gives some sense of what may actually be meant by the term Reshit
Ha-Cilgulim, as well as some insight into the nature of Keter. For in the
56 Chapter Four
same way the singularity at the center of a black hole and at the center of
the big bang are both outside of our physical space-time continuum, so is
Keter transcendent of our metaphysical continuum of space-time-con
sciousness. This singularity, whether considered in terms of the physical
or metaphysical universe, is the beginning and motivation of everything.
Contemplating the Sefirah Keter in this way, another truth emerges. In
the same way that in looking for the self we discover no-self, as explained
above, so also in looking for a beginning to creation we find no begin
ning. If creation spans countless universes pouring out of and into one an
other, without beginning or end, then whatever we might speak of as the
beginning of our universe is merely a relative point of reference. In fact, it
is no-beginning because, in the absolute sense, it is not the beginning of
creation but only a relative reference point in a continuum of endless
light. This is the truth of Reshit Ha-Gilgulim.
Non-Dual Gnostic Awareness

The spiritual attainments of Keter, Hokmah, and Binah are intimately in
terconnected, for though each of the supernal Sefirot represents a distinct
manifestation of supernal being, they are completely inseparable from
one another. In speaking about the supreme attainment associated with
Keter, we must speak of the spiritual attainments of Hokmah and Binah
also, as they are lower grades of the same attainment—supernal or Mes
sianic consciousness.
The spiritual attainment of Binah is cosmic consciousness, which is the
threshold of supernal consciousness. Essentially, cosmic consciousness is
the peak or fruition of the mental being, the universal mind. All of the Se
firot below Binah, from Malkut to Da at, represent gradations of the phys
ical, vital, and mental being. The peak of the mental being, the universal
mind, actually corresponds with Da at and not Binah, for cosmic con
sciousness at the level of Binah is the shift toward supernal conscious
ness—a shift from the universal mind to the supramental. This distinction
is extremely subtle. There is a level of cosmic consciousness that experi
ences the sacred unity underlying creation, and at that level one feels one
self united with the whole of creation. This is the universal mind of Da at.
However, at this level there is no sense of unification with God and no
experience of supernal consciousness. Only at the level of cosmic con-
sciousness associated with Binah is there a true sense of unity with the
presence of Cod and a glimpse of supernal consciousness.
The spiritual attainment of Da at is the peak of the experience of upper
Ruach, with a strong influence of the Neshamah. The spiritual attainment
of Binah, however, is the Neshamah itself, which is the first degree of
supernal or supramental consciousness. This is a very lofty spiritual at
tainment, but it is not a complete unification of oneself with supernal
consciousness nor is it a full and true unification of oneself with Cod.
Unification with the supernal consciousness proper is the spiritual attain
ment of Hokmah, which is the second degree of supernal or supramental
consciousness. Although unified with the supernal consciousness, how
ever, there still remains a most subtle and sublime separation of oneself
and God. The full unification of oneself with Cod is the supreme attain
ment associated with Keter. This is the third and final degree of supernal
consciousness.
At the level of Binah, the initiate contacts the supernal force,- at the
level of Hokmah, the initiate merges with supernal consciousness,- and at
the level of Keter, the initiate is transformed into supernal being. This is
all one supernal being-consciousness-force. Yet in the experience of the
initiate, these stages are quite distinct and represent very different aspects
of the great work. At the level of Binah, the work of the Gnostic initiate is
to bringdown the supernal force into all levels of consciousness, includ
ing the lower vital and physical consciousness, and to transform every
level of consciousness with supernal light. Only when this divine labor
is fully accomplished can the Gnostic merge him- or herself completely
with the supernal consciousness. The work of the Gnostic then becomes
one of light transmission on a higher level than at any previous stage of
development and, through this light transmission, he or she experiences a
conscious unity with God or supernal being. Exactly what this light trans
mission is, as compared to the labor of the light transmission of the lower
grades of adepts and masters, is difficult to convey outside of the actual
experience. It would be akin to the difference of being a channel of the
light versus being the light-presence itself.
The supernal force has been likened unto a spiritual nuclear fire that
transforms everything to be like unto itself. It is a divine power that the
adept experiences as coming from above and beyond him- or herself, but
58 Chapter Four
ultimately realizes was always within him- or herself. Once this light-force
is active in the initiate, he or she sees that it is within everyone and every
thing and that it is the secret center of every particle of matter in cre
ation—hence an awareness of the hidden light. He or she experiences the
world of supernal light within and all around him- or herself and, eventu
ally, is able to unite him- or herself with the light-presence completely.
Supernal consciousness is completely beyond the level of mental being;
therefore, it is often called a metamind state, or supramental conscious
ness. At the level of supernal consciousness, there is no thought or think
ing, which is the function of the mental being; it is a state of pure radiant
awareness. Because there is no conceptualization, there is no subject
object relationship or any other form of dualism in consciousness. It is a
state of pure gnosis (knowing) or what is called non-dual Gnostic aware
ness in which everything is known inwardly and completely. St. Paul was
speaking of this supramental consciousness when he wrote: "For now we
see in a mirror, dimly, but then we will see face to face. Now 1 know only
in part; then I will know fully, even as I have been fully known" (1 Corinthi
ans 13:12).
In the teachings of Rosicrucian enlightenment, there is a term used for
a master who attains self-realization in supernal being—the Ipsissimus,
which means "one who is him or herself." This idea of supreme attainment
is important. First, because it suggests that the attainment is a union with
Eheieh or the Divine I Am. Second, because it clearly states that unique
ness or individuality is not lost in the ultimate self-realization or enlight
enment but rather that the individual is fulfilled and made complete.
Many would consider the peak of enlightenment as though the individual
were a drop of saltwater drawn from the cosmic ocean, which in enlight
enment is simply merged again with the ocean, individuality being lost in
the process. However, that represents a lower or imperfect degree of the
enlightenment experience and is not a mature self-realization at all. In a
full and true self-realization, it is more like the ocean pouring through the
drop of saltwater—God and Godhead becoming the individual. We see
this in the person of Yeshua Messiah. Although attaining supernal being,
his individuality was in no way compromised or lost but rather was actu
alized and fulfilled. The individual and the universal are completely inter
dependent, and neither the individual nor the universal are lost in union.
Keter, the Holy Crown Which Is the Kool 59
Likewise, the universalized individual is not lost in union with the super
nal or primordial being.
The spiritual attainments of the supernals are the grades of the spiritu
al masters—the sacred tau—and only the masters can distinguish one
grade of attainment from another at this level. Within these levels of at
tainment there are said to be many different levels. For example, the
supreme attainment at the level of Keter is said to be composed of forty
planes. Who can say what these planes are except for those who experi
ence them? Even if a perfect master of such a high level of attainment
were to speak of them, who among us would be able to comprehend what
he or she was saying? Even the most general and superficial explanation
given here can be difficult to understand, let alone anything more detailed
and in depth. It is all "a finger pointing at the moon," as the saying goes!
It does not really matter whether or not we understand what is said of
these higher levels of attainment. We need to hear it so that we can open
our minds and hearts to the divine possibility, have faith in it, and con
sciously evolve ourselves toward it. We may not understand the mystery
of the resurrection and ascension at the outset of our mystical journey. But
because Master Yeshua revealed it to us through the drama of the incarna
tion, we know it is part of our divine destiny and we are able to actively
aspire toward it through our faith. It is for this reason that we speak of the
supernals and their spiritual attainments—in order to plant seeds of light
in our consciousness that we might nurture to fruition. The attainment of
supernal consciousness is our noble ideal or spiritual hope.
Spiritual Practices for the Holy Crown

Simple Being
Anywhere you like, sit down and just be. Let your body find its own nat
ural rhythm of breath. Relax, yet remain alert. Gently set your mind upon
your breath, focusing upon the exhalation and the space at the end of the
exhalation, letting your mind enter into that gap. Do not close your eyes
while you do this. Keep them at least partially open, so that while having
perhaps a third of your attention upon the breath, two-thirds remains free,
completely aware of where you are and everything that is transpiring.
After you have followed your breath in this way for some time, let go of
60 Chapter Four
the breath and just be, aware of Cods presence within and all around you.
You are perfect as you are,- everything is perfect as it is. It is enough, just
being! Praise God!
The Power of Affirmation—Innate Goodness

There is an innate goodness/godliness in us. It is our soul of light. The di
vine name of Keter, Eheieh, reminds us of this goodness and of the power
of affirmation when we use the phrase "I am" in conjunction with a posi
tive phrase about ourselves. Through affirmations, we draw upon our in
nate goodness and invoke the blessings of the Holy One upon ourselves.
Affirmations can be in all manner of forms, from purely spiritual or heav
enly to practical or earthly—the two, in fact, being one and the same. Af
firmations that we create for ourselves tend to be more powerful, as they
are in our own language or way of speaking, and are an expression of the
creative spirit that we are at the level of our inmost being The following
are examples of possible affirmations:
> I am the light of the world, the light of the Messiah is in me, and I
will let the light shine from within me
> I am the holy vessel of the Christ-presence, and I am at-one with

the Christ-presence,- as I walk in the world, I bear forth the Light
of Christ
> I am a holy person, the Holy Spirit works with, in, and through
me to accomplish everything good—I am successful in all that I do
> I am good at my work,- I can and I will be able to do every task

given to me well—I will shine in my job
> I am healthy and happy, I am successful and prosperous
> I am empowered by the Holy Mother and illuminated by the Holy
Bride—I am a child of light
> I am loving and will experience love

> I am an intelligent person and will understand whatever I choose
to study
> I am always in the embrace of the beloved and always under divine
protection
> I am never powerless, for the holy Shekinah is with me
^ I am connected to all that lives—all creatures are my relations
> 1 am a creative person, creativity comes naturally to me
Any time you notice insecurity, fear, or any negativity surrounding

something, it is good to actively respond with affirmations. Even when
there is already a positive flow, it is good to support and encourage the
positive flow with affirmations. The aim of the Gnostic initiate is to make
a habit of affirmation rather than negation—to use the creative power
wisely.
When you wish to engage in affirmation, first intone the divine name
of Eheieh, pronouncing it ee-high-yah. Chant the divine name several
times, remembering the truth of Keter and the inmost part of your holy
soul, the Yechidah (divine spark or Christ-self). Then clearly and con
sciously repeat your affirmation ten times, preferably out loud. Using the
divine name before repeating your affirmation invokes the corresponding
divine power into it. When the divine name and affirmation are spoken
with full concentration, what you speak will be: Amen. Have complete
faith in the affirmations you speak and the power of the divine name, al
lowing no doubt to enter—have faith in your soul of light and the Christ-
self.
In place of Eheieh, other divine names can also be used that corre
spond directly to the intention of your affirmation. For example, an affir
mation of abundance corresponds to Hesed. Therefore, the divine name
"El" could be used in place of Eheieh, drawing upon the divine power of
Hesed, which directly relates to abundance in all its forms. In the case of
another divine name, you would call to mind the truth of that Sefirah and
the corresponding aspect of the Christ-self. As you become more familiar
with the Sefirot, you can use the divine name that specifically relates to
the intention of your affirmation-invocation.
FIVE
DAAT
THE SECRET
SEFIRAH
Attributes
Thirty-Two Paths of Wisdom-. Nothing is said of the Hidden
Sefirah in The Thirty-Two Paths of Wisdom,- however,
masters of the Gnostic Tradition have said this: 'This is
the Holy Sefirah of True Gnosis, which the Lord com
municated to St. Lazarus,- it is the secret knowledge of
the One who descends and ascends, known only to the
living ones who are no longer among the dead,- it is the
Holy Prism through which the Light passes to become
, the Rainbow Glory of the Lord"
Da'at: Gnosis or Knowledge

Place on the Tree of Life: Between Keter and Tiferet
Divine Name-. Yahweh Elohim

Alternative Divine Names-. Io Adonai,- IAO
Partzuf Above: Crown of Zer Anpin
Partzuf Below: Seth,- St. Lazarus
Divine Image-. The Great Angel of the Apocalypse,- the

Holy Lamb with seven horns and seven eyes
63
64 Chapter Five
Archangel: The Archangels of the Cardinal Directions—Raphael,

Gabriel, Michael and Uriel,- the Great Angel Hua, Angel of the
Apocalypse,- Abaddon, the Angel of the Pit
Celestial Attribute: Neptune,- Sirius,- Void Space
Titles Given to Daat. The Secret or Hidden Sefirah,- the Midnight

Sun,- Secret Star of Grace,- the Empty Tomb,- the Upper Room,-
Universal Mind; Fire of the Pentecost,- Gate of the Abyss,- the
Pit,- the Great Inane,- the Great Void,- the Abyss,- the Gnosis of
the Trapezoid,- the Cosmic Illusion-Power,- Dominion of the
Demiurgos and Archons,- Depth of Void
Level of the Soul. Peak of the Upper Ruach,- Base of the Holy
Neshamah
Heavenly Abode: All seven heavens and seven hells
Spiritual Experience: Vision of the Play of Cosmic Forces or Vision

of the Apocalypse,- Gnosis of the Cosmic Christ,- Universal Mind
or Cosmic Consciousness,- Baptism of Pentecostal Fire
Virtue-. Transpersonal Awareness,- Detachment, Spiritual Hope,-

Integrity
Vice. Disillusionment,- Doubt,- Double-mindedness,• Pride,- Cowardice,-

Apathy
Symbols: Prism,- Crystal ball,- Prison cell,- Empty room,- Sacred Moun
tain,- A grain of wheat,- The complete absence of all symbols,- The
figure of the trapezoid with an inverted pentagram within it
Commandment: I am the Lord your God (Exodus 20:2)

Sermon on the Mount: Do not think that I have come to abolish the
law or the prophets,- I have not come to abolish but to fulfill
(Matthew 5:17-18)
Angel of the Apocalypse and the Churches: Image of the Holy Angel
The Open Secret

Da at follows after Hokmah and Binah on the Tree of Life, but it is prop
erly spoken of following a discussion of Keter. It is intimately linked to
the mystery of Keter and represents a secret connection between Arik
Da at, the Secret Sefirah 65
Anpin, the big face, and Zer Anpin, the little face—Keter and Tiferet, re
spectively. On the one hand, Da at is the known or revealed aspect of
Keter,- on the other hand, it is a secret or concealed aspect of Tiferet.
Keter and Da at are basically the internal and external manifestations of
the same thing. In the previous chapter, we saw that Keter is akin to a per
sons essential will or volition. Keter is a persons inner selfhood and in
most volition. Da'at is the intelligence that a person shows outwardly to
the world, composed of all the qualities through which the self or person
is known.
In relationship with Hokmah and Binah, like its relationship with
Keter, Da at is also external. Hokmah and Binah are completely internal
processes, the radiant awareness of the mind and the thoughts and under
standing formed in the mind. Da'at is a person's ability to express or com
municate his or her intelligence to others. Thus Da'at is the revelation of
a person's intelligence, understanding, and wisdom, as well as all qualities
that may arise from such knowledge or the lack of knowledge.
Da'at, in relationship to Tiferet, is hidden. For, in truth, Da'at is within
and behind what is known of a person. It is the capacity and will to com
municate, and it is the substance of what can be communicated—the in
telligence of a person. However, there is always something of a person's
intelligence that is hidden, and we do not really ever know the whole per
son. First, there are always aspects of a person that he or she does not
choose to share or communicate. Second, it is impossible for a person to
share or communicate the whole of his or her intelligence. Therefore,
what is or can be communicated is limited and something is always hid
den or concealed.
What is true of Da'at in terms of a human person is basically true in
terms of the person of Cod and that is what the Sefirot represent—the im
personal God or consciousness-force that becomes personal in order to be
linked to or in relationship with creatures and creation. However, in speak
ing of limitations upon God's ability to communicate or reveal Godself, it
is not actually a limitation of God but rather the limitation of creatures to
receive God's communication of Godself. God communicates Godself to
the degree that creatures are able to receive God's communication. What is
it that God desires to give or communicate to us? God wants to give us
Godself. When we are completely open and sensitive to God's presence,
66 Chapter Five
God reveals Godself in full. This is the perfection and completion of

creation.
The Torah and the Gospel—Da'at

In the previous chapter, we spoke of the principle of uncertainty and the
principle of certainty in relationship to Keter-Da at. Da at is the principle
of certainty in creation, being Gods knowledge, which is absolute and de
terministic. The psalmist speaks of this principle when he writes, 'The
Lord has sworn and will not change his mind, you are a priest forever ac
cording to the order of Melchizedek" (Psalm 110:4).
The Torah and Gospel, and all the Scriptures of the world wisdom tra
ditions correspond to Da'at. Creation is founded upon the Torah or cos
mic law, behind which is the principle of sacred unity represented by the
supernals. The purpose or aim of creation, however, is the Gospel, which
is the fulfillment of the law and the prophets—the revelation of Cod to
creatures and creation and, yet more, within creatures and creation.
When it is said that creation is founded upon the Torah, it is akin to
the idea of a game, which is founded upon certain rules. The mies of a
game make the game itself. Without the mies, there is no game. The same
is tme of the cosmic law upon which creation and the existence of crea
tures are founded. Without it, the heavens and earth would not exist be
cause they are made by the law.
Within and behind all world wisdom traditions, there is a primordial
Tradition from which they are all derived. If we were to speak of this pri
mordial Tradition as a light transmission, Da'at would be the holy prism
through which the light passes, becoming the rainbow rays of the differ
ent light transmissions that form the world wisdom traditions. All are ex
pressions of the same supernal light, but each is a distinct and unique
manifestation of the light—a current in the great river of the divine reve
lation. Da'at is the Gnosis of primordial Tradition, and it is the gnosis of
each individual world wisdom tradition. When speaking of the Torah as
the foundation of all creation, we are actually speaking about the primor
dial Tradition within and behind the Scriptures, which is within and be
hind the Scriptures of other wisdom traditions as well.
The spiritual realization of an adept who attains the level of Da'at is the
awareness that things manifest as he or she expects them to manifest and,
Da at, the Secret Scarab 67
likewise, it is the awareness that things appear corresponding to one's

angle of view. He or she realizes the cosmic illusion-power or principle of
relativity spiritually. Thus, Da'at is going to appear according to the way
or tradition of the aspirant who approaches it. To the Gnostic Christian,
this Gnosis or knowledge (Da'at) appears in the form of the Torah and
Gospel and the secret wisdom of the Kabbalah contained in these Scrip
tures. To the adept of another wisdom tradition, Da'at will assume the
form of his or her own Scriptures and the esoteric wisdom they contain. It
is the same truth and light, but the appearance is relative to the observer
at this level. Essentially, a tradition is a vehicle of attainment and a spiritu
al language through which the attainment is communicated. What is ac
tually attained and communicated transcends any single tradition.
The inmost secret essence of the Scriptures is the primordial Tradition,
of which the written and oral Torah and Gospel are an outward expres
sion. It is this inmost secret essence—the primordial law and Tradition—
that is being spoken of when masters of wisdom say "the Torah is the
foundation of creation and the Gospel is the fulfillment of creation."
There is a secret contained in the verse of Psalm 110 quoted above. In
the Scriptures of our Western Tradition, the order of Melchizedek is a
code word for the primordial Tradition, which is the source of all wisdom
traditions. A holy priest-king of the order of Melchizedek is an adept who
realizes the primordial Tradition within and behind his or her own wisdom
tradition and therefore becomes an initiate of the primordial Tradition.
The first degree of this holy order corresponds to the spiritual attain
ment of Binah, which is called Magister Templi in Rosicrucian teachings
and, as previously discussed, is a direct contact with the supernal light
force. It is through this attainment that an adept becomes a master of his
or her tradition.
According to the anonymous author of the Letter to the Hebrews, the
incarnation of the Soul of Messiah in the person of Lord Yeshua is to be
understood as the incarnation of the high priest of the order of Mel
chizedek—hence the incarnation of the soul of the great world-teacher or
primordial Christos. The Gnosis of Yeshua Messiah is therefore the Gno
sis of the order of Melchizedek—the primordial light transmission.
The inmost secret level of initiation in Christian Gnosticism is called
the Melchizedek teachings. According to the introduction given to the
68 Chapter Five
Melchizedek teachings, the Soul of the Messiah entered into twenty-six

worlds before the incarnation on planet earth, and thus the light transmis
sion passed through many worlds before entering into this world. The last
world through which it passed before the incarnation in our world was a
world orbiting the star Sirius. For this reason, Sirius is one of the celestial
attributes of the hidden Sefirah. Because the light transmission passed
through other worlds, and thus other races, Da'at is also said to be the
point of contact with initiates of the elder race—initiates of the order of
Melchizedek or what some have called ascended masters. This would include
initiates who attained in our own world and those who attained in other
worlds. According to legend, the Soul of Yeshua previously attained su
pernal consciousness in the star system of Sirius. Then through a series of
incarnations in our race, the Soul of Yeshua brought the supernal light
into our life-wave, until finally embodying the Soul of Messiah or super
nal being here on earth in the person of Yeshua Messiah. This legend sug
gests that souls who attain Christ consciousness on earth may eventually
become the incarnation or light-bearer to other worlds.
As fantastic as these ideas sound, whether taken literally or metaphori
cally, they express something of the reality and experience of adepts con
tacting Da'at. In the experience of Daat, one may well find the actual
experience far more fantastic than anything that can be said of it.
The Foundation of Knowledge

When Keter turns toward Ain Sof, Da'at appears on the Tree of Life,-
when Keter turns toward the Sefirot below, Da'at vanishes from the Tree
of Life. As the Sepher Yetzirah says, there are always ten Sefirot appearing
on the Tree of Life, not nine or eleven, but always ten. The appearance of
Da'at maintains the balance of ten Sefirot when Keter merges with Ain
Sof. But where does Da'at go when it disappears? The answer to this is
that Da'at exists in a different dimension than the other Sefirot. In the
rapid oscillation of Keter disappearing and reappearing, Da'at is here and
there simultaneously. Essentially, Da'at is the Yesod-foundation of the uni
verse beyond this present universe of our experience. Thus, Da'at of
Asiyah is Yesod of Yetzirah. For the Olamot are not really separate from
one another, but rather are interconnected and interpenetrate one anoth
er—one figure of the Tree of Life overlapping another.
Da al, the Secret Sefirah 69
If you look at the Tree of Life glyph (see figure 4, below), you will see
that there are two great triangles on the glyph, an upper one and a lower
one. The upper triangle is formed by Hokmah, Binah, and Tiferet,- the
lower triangle is formed by Netzach, Hod, and Malkut. It is at this place
Figure 4. The Composite Tree of Life.

70 Chapter Five
on the Tree of Life that the trees of different universes overlap, one Tree
of Life glyph locking together with another to form the great Tree of Life.
Thus the Hokmah, Binah, and Tiferet of a lower universe are the Netzach,
Hod, and Malkut of the universe just above it. Likewise, Da at of the
lower universe is the Yesod of the higher universe—actually having its ex
istence in another dimension.
Keter of a lower universe is the Tiferet of a higher universe, except in
the universe of Adam Kadmon; and Malkut of a higher universe is the
Tiferet of a lower universe, except in the universe of Asiyah. Yesod is the
holy Sefirah that links Tiferet and Malkut,- therefore, Da at is a secret link
between Keter and Tiferet in Atzilut, Beriyah, and Yetzirah. Yesod is the
foundation of Da at knowledge.
From the discussion of the primordial Tradition that is the source of the
world wisdom traditions in the last section, the primordial Tradition itself
would be the Yesod of Adam Kadmon, which is the Da at of Atzilut. The
refraction of the light would take place at Yesod of Atzilut, which is the
Da at of Beriyah, where distinctly different wisdom traditions appear. This
is an example of insights into the mysteries that can be gained through
contemplation of the great Tree of Life. However, in this present book,
we are concerned primarily with a discussion of one single Tree of Life
glyph, as is proper to the most basic level of Kabbalistic instruction. The
great Tree of Life is only mentioned here as it relates our exploration of
Da at, which cannot really be understood apart from an awareness of the
interlocking of one Tree of Life glyph with another through which the
great tree is formed. When we discuss the Sefirah Yesod in another chap
ter of this book, with an awareness of the great Tree of Life, it will un
doubtedly shed more light upon the mystery of Da at.
The Great Enigma

Da at is, perhaps, the most mysterious and enigmatic of all the Sefirot—
the revealed aspect of Keter, the concealed aspect of Tiferet, Yesod in an
other dimension. It is as though Da at is everything other than itself. At
the level of Atzilut, it is the perfect thunder mind—the Gnosis mind of
Christ—and in Beriyah, it is the root of all world wisdom Traditions. Yet,
at the level of Beriyah, Da at assumes a dual nature, having a light and a
dark side. This is suggested by the association of Da at and Yesod, the
Daat, the Secret Sefirah 71
moon being the celestial attribute of Yesod, which has both a light and
dark side.
In a most subtle and sublime way, the dual nature of Da at is alluded to
by the association of the divine name of Yahweh Elohim with both Da at
and Binah. Binah is often the name Elohim,- however, it is also the name
Yahweh Elohim. This leads to the question of exactly what is different be
tween the expression of Binah as Yahweh Elohim and Daat as Yahweh
Elohim. One way to answer this is that Yahweh Elohim suggests the Di
vine Mother who is pregnant, for Yahweh indicates the heavenly Father
and Elohim the Holy Mother—a union through which the conception of
creation occurs. Thus, there is the suggestion of Da at, and all the Sefirot
that follow Binah, as a child in the mothers womb. When the child
emerges, it is Yahweh Elohim, the image of the Father-Mother. Da at is
the crown of the child, hence the crown of Zer Anpin (little face). But
there is also a more subtle suggestion, for at the level of Binah, Yahweh
Elohim is pure. It is the supernal light that is the root essence of all cosmic
forces in the supernal or archetypal world. At the level of Daat, this light
is refracted into the rainbow splendor of the cosmic forces, and in this
process of the actualization of cosmic forces, the light is divided from the
darkness—thus a light and dark side of Yahweh appears.
Yahweh is the one consciousness-force,- Elohim is the one conscious-
ness-forcp becoming many cosmic forces in creation. In Binah, all cosmic
forces are united in the one force, but through Da at, they are separated
into distinct individual forms of the force. While the bright side of Da at
is the intelligence of Christ—the pattern-that-connects—the dark side of
Da at is cosmic ignorance, which may also be called the cosmic illusion
power. The cause of this duality exists in Binah, but it is actualized in
Da at. Therefore, from the point of Da at on the Tree of Life, the Tree of
Knowledge of Good and Evil comes into being, which is to say that a
dark side of the Tree of Life comes into being, which is called the Tree of
Death. The nature of the Tree of Death is ignorance or falsehood, for the
word "death" in Hebrew is Met and the word for "truth" is Amet. When
Aleph, the spirit of truth, is removed, ignorance comes into being, and the
result of ignorance is death. Daat linked to the supernals is the Christ-
Spirit, but when the connection of Da at to the supernals is severed and it
is linked to the spirit of ignorance, it is the antichrist-spirit.
72 Chapter Five
The traditional Gnostic term for the dark side of the tree is the domin
ion of the demiurgos and archons. Demiurgos is the false god or false cre
ator and specifically refers to cosmic ignorance. The archons are cosmic
rulers or authorities and specifically are cosmic forces of ignorance. The
dominion of the demiurgos and archons represents two manifestations of
cosmic forces. One manifestation is titanic forces, which are neither di
vine nor evil, but rather are admixed forces. These beings-forces do not
directly oppose the divine plan in creation, but neither do they necessari
ly facilitate the divine plan. In essence, they have their own interests and
agenda, which sometimes are in harmony with the divine plan and some
times are not. These forces of an admixed nature are strongly reflected in
unenlightened humanity, which also tends to have its own ambitions apart
from the divine plan. The second manifestation is what would typically be
called evil and can be considered dark forces. These are dark and hostile
forces that directly oppose the divine plan in creation and are demonic in
nature.
In the Kabbalah, the dominion of the demiurgos and archons is called
the realm of impure emanations or the klippot (plural). Klippah (singular)
literally means "husk" or "shell," as in a husk on a grain of wheat or a shell
protecting a nut. This sheds light on the saying of Lord Yeshua: "Very
truly, I tell you, unless a grain of wheat falls into the earth and dies, it re
mains just a single grain of wheat,- but if it dies, it bears much fruit"
(Gospel of St. John 12:24). Likewise, light is shed on the saying of John
the Baptist concerning the Messiah: "His winnowing fork is in his hand,
to clear the threshing floor and to gather wheat into his granary,- but the
chaff he will burn with unquenchable fire" (Gospel of St. Luke 3.17). The
message is that the klippot are what must be first shed, then they must be
transformed and integrated. Yet, the term "klippot" for unclean and evil
spirits or titanic and demonic beings suggests that they are a necessary
part of creative evolution—for the husk protects the fruit until the fruit is
ripe and mature. Likewise, in order for an actual evolution in creation,
there must be tension, stress, pressure, and resistance, if what evolves is to
be strong, good, and true. The titanic and demonic beings-forces provide
the necessary resistance and put every development in evolution to the
test to see if it is ripe and mature.
As unfathomable as it may seem to us, darkness and evil have an inte

gral role to play in creation. Perhaps we may consider the role of darkness
and evil purely in terms of characters in a story. Unless there is a villain in
a story, neither will there be a heroic person—the greater the villain, the
greater the hero or heroine.
The struggle between Jacob and the angel of Esau (Genesis 32) repre
sents the necessity of the spiritual aspirant to struggle with and overcome
klippotic influence in the mystical journey. The kings of Edom, which are
the descendants of Esau, of which eight are listed (Genesis 36) are taken
by Kabbalists as an allusion to the klippot that span from Da at to Malkut.
There is a secret connection between the kings of Edom and the kings
that Abram defeats to liberate Lot from bondage. Only after Abram strug
gles with these kings and overcomes them does he encounter Melchize-
dek, who celebrates the Holy Eucharist with Abram and initiates Abram
in the name El Elyon (God most high, a name of Keter). Thus, as aspi
rants, we must be willing to face the ordeals of initiation—the challenge
of klippotic forces—and work to transform and integrate these forces. In
essence, in the Gnostic Christian view, even demons are in need of en
lightenment and liberation.
Da at may appear as a depth of good or as a depth of evil and therefore
is called a depth of void—being neither good nor evil in and of itself. Per
its association with Yesod, it has a mirror-like nature—the nature of
mind—and assumes an appearance relative to the soul that approaches it.
One who has overcome klippotic influences (selfishness, pride, arrogance,
jealousy, greed, fear, hatred, and the like) will experience Daat as the
Gnosis mind of Christ that leads to supernal consciousness. Conversely,
one who has not shed the influence of the klippot will find Da at a gate to
the dark side and a pit of destruction. Da at is akin to a mirror in which
one will see oneself. If one is like unto the divine, then it will be a vision
of the divine,- if one is not like unto the divine, then it will be a vision of
something dark and demonic. One could correctly say that Da at is the ra
diant nature of ones own mind or soul and that its appearance reflects the
state of one's mind or soul.
74 Chapter Five
The Demon of the Abyss—The Angel of the Abyss

Da'at is often called the great abyss because it represents the illusion of
separation from God in our experience before cosmic ignorance is dis
pelled. As indicated above, Da'at appears according to the state of mind
of one who approaches it. Thus, at the level of Beriyah, it can appear as a
great angel or a great demon.
The name of the demon of the abyss is Samael, or Satan. Samael means
the "poison of God," and Satan means the "opponent" or "adversary." If
God is knowledge, understanding, and wisdom, then the devil is igno
rance and falsehood. Angels, thus, represent beings-forces of enlighten
ment, and demons represent beings-forces of ignorance. The demon of
the abyss is, therefore, the reflection of the unenlightened individual ap
proaching Da'at, while the angel of abyss, which is the great angel of the
apocalypse, is the reflection of the enlightened individual.
The attribute of Abaddon, the wrathful angel of destruction, to Da'at
directly relates to the dual nature of the Shekinah encountered in Da'at.
Abaddon, the angel of the bottomless pit, is not a demon. Rather, it is a
wrathful or fierce angel of God, the mission of which is to shatter klippot
and liberate the holy sparks trapped in them. This reveals the difference
between a demon and an angel of wrath: by demon is meant something
that carries one further away from enlightenment or God,- by angel is
meant something that ultimately brings one closer to the divine. Al
though an extremely dark and fierce presence, Abaddon is a holy angel,
for this "destruction" or "shattering" liberates from the dominion of the
klippot. In the Tradition, Abaddon is considered the dark face of the great
angel of the apocalypse, which assumes the appearance of the great angel
when its mission is complete.
This is reflected in a secret teaching concerning the four great
archangels attributed to Da'at: Raphael, Gabriel, Michael, and Uriel. Ac
cording to this teaching, the four crowned princes of hell—Lucifer,
Leviathan, Satan, and Beliel—are the same consciousness-force as the cor
responding archangel. Thus, these arch-demons are the dark side of the
cosmic forces the archangels personify—archangels and arch-demons are
opposite expressions of the same cosmic forces. The difference between
angels and demons lies in their intention and the result that follows.
Teachings on the demon of the abyss and the angel of the abyss reflect
that, at some point in the process of self-realization, we must confront
and transform our fears and the darkness that is in us. This is the key les
son of Da at.
The Play of Cosmic Forces

Although most ordinary individuals are unaware of it, we exist in a con
stant play of cosmic forces. Creation is founded upon this play of cosmic
forces. At the level of Da at, one becomes aware of this play and is able to
consciously participate in the play of spiritual forces—thus the vision of
the play of cosmic forces attributed to Da at.
Metaphysically speaking, every move we make, every situation, cir
cumstance, or event in our lives, as well as in the world—every thought,
imagination, feeling-emotion, word and deed—is supported by a corre
sponding cosmic or spiritual force (hence angels, titans, or demons). Not
only are angels, titans, or demons involved in everything we do, but ac
cording to the masters of the Tradition, everything we do also serves to
create angels or demons.
When human beings are unconscious of the play of spiritual forces,
then they are unconsciously compelled by spiritual forces, typically ad
mixed or dark forces—the dominion of the demiurgos and archons. Be
cause mo^t ordinary individuals are unaware of the play of cosmic or
spiritual forces, unenlightened human society and world events are more
a product of the compulsion of cosmic ignorance than the impulse of the
Christ-presence within us. The horror of the Book of Revelation essen
tially depicts in a symbolic form the fate of an intelligent race that con
tinues to remain unconsciously driven by the dark side of the cosmic
forces instead of seeking and following the impulse of the Christ-spirit.
Here, we understand the terms "children of darkness" and "children of
light" commonly used in Gnosticism—the former meaning individuals
who are unaware of the play of spiritual forces,- the latter meaning those
individuals who are aware. However, to be a son or daughter of light
means something more. It means not only to be aware of the play of cos
mic forces, but to consciously participate in the play of spiritual forces as
a cocreator with God. This is the place of the wonder-working or magical
76 Chapter Five
Kabbalah in the Tradition—for the magical Kabbalah represents the

knowledge and power to consciously manipulate and direct psychic and
spiritual forces. In the case of the Gnostic Christian, the intention is to di
rect the hidden forces in harmony with the divine will for the sake of the
manifestation of the divine kingdom oh earth. Magic of this form is prop
erly called divine magic, which is reflected in the stories of the miracles
performed by Yeshua Messiah and the holy apostles—they were magical
workings.
The most fundamental level of divine magic begins with the most ordi
nary things—ones own thoughts, feeling-emotions, imaginations, words,
and deeds. As mentioned above, the realization of an adept at the level of
Da'at is that things manifest as one expects them to. Therefore, ones
thoughts, feelings-emotions, and imagination play an important role. Af
firmation, as discussed in the previous chapter, is a basic level of divine
magic, along with the ability to control and direct ones thoughts and
emotions, and the skill of creative visualization—hence the ability to con
sciously direct one's mind, heart, and life. Before engaging in any ad
vanced methods of the magical Kabbalah, an aspirant must first learn to
cut off or transform negativity whenever negativity arises in the mind and
heart, and to keep the mind and heart positively focused and directed to
ward the divine. The ability to maintain positive thought, feeling-emo
tion, and visualization-imagination is what is meant by spiritual hope.
Faith must be joined to spiritual hope, for doubt cannot be allowed to
enter into the mind and heart in a magical act. St. James speaks of this
when he writes: "If any of you are lacking in wisdom (or anything), ask
God, who gives to all generously and ungrudgingly, and it will be given to
you. But ask in faith, never doubting, for the one who doubts is like a
wave of the sea, driven and tossed by the wind,- for the doubter, being
double-minded and unstable in every way, must not expect to receive any
thing from the Lord" (James 1:5-8). Speaking of faith, the author of He
brews writes: "Now faith is the assurance of things hoped for, the
conviction of things not seen" (Hebrews 11:1). Faith, as understood in
Christian Gnosticism, is a belief in the real power of the mind and specif
ically the power of the indwelling Christ; so that as much as faith in God
and the incarnation in the person of Yeshua Messiah, it is faith also in
oneself and ones inmost being. Seeing the miracles performed by Yeshua
Dual, the Secret Sefirah 77
Messiah and understanding him as both mystic and magician, faith is also
a belief in the magic power in us that can produce radical changes in our
consciousness and lives.
Everything first forms and comes into being on the inner planes of con
sciousness—in more subtle dimensions of reality. If, through positive
thought, positive feeling-emotion, and creative visualization, we are able
to make a change in these more subtle dimensions (Beriyah and Yetzirah),
then a corresponding change will occur at the level of the physical plane
(Asiyah).
This corresponds directly to the play of cosmic forces, for it is through
our thoughts, feelings-emotions, imaginations, words, and deeds that we
link ourselves with spiritual forces, whether of a divine, admixed, or de
monic nature. In essence, positive thoughts, feelings-emotions and imagi
nations are inner angels,- conversely, doubting and negative thoughts,
feeling-emotions, and imaginations are inner demons. Through these
inner angels or inner demons, we attract and connect ourselves with cor
responding spiritual forces beyond us, and we become the agents of those
spiritual forces in the material plane, whether for good or for ill. Accord
ing to the magical Kabbalah, human beings are embodying or channeling
spiritual forces all of the time, as well as generating spiritual forces all of
the time—the very nature of a human being is as a receiver-transmitter
and generator of spiritual force (Yahweh).
The True Knowledge of the

Apocalypse—Revelation
Orthodox forms of Christianity have produced great misconceptions con
cerning the apocalypse and the Book of Revelation. These misconcep
tions all stem from the idea of a singular event in the past producing a
fixed or static creation, which in turn leads to the idea of a singular event
of an apocalypse in the future, which is also static or fixed. However, ac
cording to the Kabbalah of Gnostic Christianity, the creative act (Gene
sis) and divine revelation (apocalypse) is an ongoing event, not a singular
event of the past or the future, and therefore is not static or fixed at all.
Thus, creation is occurring now, and so also is the apocalypse in all of its
great beauty and great horror.
78 Chapter Five
First, with regard to the Book of Revelation, St. Johns vision was a
prophecy concerning Rome taking over Christianity and the develop
ment of orthodoxy that would attempt to destroy the living spirit of
Christian Gnosis. Thus, the primary prophecy of the Book of Revelation
has already occurred, to the extent that the esoteric wisdom of a Gnostic
Christianity is almost completely lost in the West. In this sense, we can
say that the spirit of the antichrist and great beast have performed their
mission very well. However, a prophetic book is about far more than the
outward situations, circumstances, and events it predicts, and prophecy
itself is not engraved in stone. Because, as much as revealing potential
events that may come to pass, prophecy also reveals the cosmic principles
and play of spiritual forces within and behind events that transpire in the
world. Thus, a prophetic book has relevance beyond the actual events it
depicts, as all similar events that transpire in the world have the same uni
versal principles and spiritual forces at play within and behind them. The
Book of Genesis depicts the process of the creative act as an involution.
The Book of Revelation depicts the creative act as an evolution. This in
volution and evolution, at the level of Da at, is understood as one and the
same movement.
You will recall our previous discussion concerning the shattering of ves
sels of a higher universe that is necessary for the creation of the next
lower universe in the process of creation. The same is true of the destruc
tion depicted in the Book of Revelation,- except, in the apocalypse, it is
the lower universe that is shattered for the sake of its unification with the
higher universe. The messages to the seven churches represent a shatter
ing in Asiyah for unification with Yetzirah. The first wave of destruction
preceding one thousand years of peace on earth represents a shattering in
Yetzirah for unification with Beriyah. The final conflict after the one
thousand years of peace represents the shattering in Beriyah for unifica
tion with Atzilut, at which point the action of redemption-creation is ful
filled and complete. The Book of Revelation is a book of Christian
Kabbalah.
This process of shattering on a lower level in order to bring about a
unification and revelation on a higher level is directly reflected in the
mystery of the crucifixion and resurrection. The breaking of the body
vessel at the levels of Asiyah, Yetzirah, and Beriyah allows for the revela-
Daat, the Secret Sefirah 79
tion of the body of supernal light. In so doing, the supernal light is

brought down in the Pentecost, opening the way for the full shattering of
the klippot and restoration to sacred unity. The first coming is this advent
in the individual—the second coming, depicted by the Book of Revela
tion, is the same advent in the collective of humanity (many).
The process of a development and evolution of the soul-being, specifi
cally the human soul, toward supernal or Messianic consciousness that we
witness of the person (Partzuf) of Yeshua Messiah is a process underway
within each and every one of us—an evolution from vital and mental
being to supramental or supernal being.
From nature, we may gain some insight into this evolutionary process,-
for a new species of being always comes from within a former species of
being, and the development of a new species always transpires inwardly
and in secret before being outwardly revealed. The same is true of the
supramental being emerging from within our present state. It is a growth
and transformation happening inwardly and in secret. This development,
however, is very different than the evolution of new species in nature, for
all previous developments occurred by way of an unconscious evolution,
in which the species of being was not a conscious participant at all,- rather,
nature worked everything out on an unconscious level. The development
of supramental being, however, cannot occur by way of an unconscious
evolution. It can only happen by way of a conscious evolution on the part
of the mental being—the present human being. This is the difference be
tween a human being and all other creatures on earth. The human being
has the capacity to consciously develop and evolve him- or herself into a
new species of being. This new species is prefigured in Yeshua Messiah
and the enlightened ones who have appeared among us.
The development and evolution from mental to supramental being is a
critical stage in the evolution of life in worlds of sentient existence. One
might say that it is the point of "make it or break it" as far as the evolution to
the highest of life is concerned. Because it must be a conscious evolution, it
is the race of intelligent beings themselves that determines the outcome of
evolution in their world. Intervention from the divine order through tzad-
dikim and maggidim (adepts-masters and holy angels) can certainly provide
divine assistance. However, a race of intelligent beings must exercise their
free will and accept the divine assistance and consciously follow the Christ
80 Chapter Five
impulse to struggle toward a new level of being-consciousness. Essentially,

members of the race or the race itself must choose to exercise their divine
intelligence.
Today, perhaps more than at any other time in human history, we may
understand how an intelligent race of beings will self-destruct if it is un
able or unwilling to function from a higher level of consciousness. This
inherently self-destructive principle is personified by the demon of the
abyss. In the Book of Revelation, this backward pull or karmic drag is
called the "great beast," and the active self-destructive tendency is the
"Antichrist." With increasing access to greater material, psychic, and spir
itual powers, overcoming this self-destructive tendency or evil inclination
is critical to human survival and evolution to higher forms of life. It is this
struggle between a backward pull and self-destructive tendency versus the
Christ impulse that is depicted in the Book of Revelation.
The final conflict, which is called Armageddon, represents the struggle
within ourselves against the violent or evil inclination of our bestial na
ture, the collective bestial nature being called the great beast. It becomes
an external conflict only when we do not resolve the conflict inwardly.
Selfishness, greed, and fear-hatred are the primary manifestations of the
evil inclination, which lead us to exploit, oppress, and commit all manner
of violence against one another and which lead to the great violence of
wars. Rather than one single event, Armageddon is a progressively more
intense and radical outbreak of this internal conflict externalized in the
world. It unfolds at increasingly shorter intervals and continues to escalate
until we either take the leap to live from our heart and the indwelling
Christ, or end in complete self-destruction. Thus, the judgment does not
come from outside of us but rather comes from within us—whether we
choose life or death.
In terms of the Tree of Life, it is a question of whether or not we can
rise to the level of Tiferet, or remain bound to the lower Sefirot, cut off
from the presence of Christ within our hearts.
Here, a word must be said regarding our own expectations in the face of
potentially dark times. Aware of the spiritual realization of Da at—things
manifest as we expect them to—you will understand the danger of large
numbers of people holding on to a belief in a fated or predetermined glob
al holocaust. This sort of expectation is rooted in doubt and fear, repre-
Da at, the Secret Se^rah Hi
sents gross negativity, and is a grievous mistake. The horror of the apoca
lypse comes from our resistance to the dawn of Christ consciousness—our
failure to overcome selfishness, greed, and fear through the cultivation of
faith, hope, and love. Thus, in the face of potentially dark times, it is a vi
sion of hope that the elect must focus upon, not only for oneself but for
the whole of humanity.
This leads to an understanding of the second coming in the Gnostic
view, which is a dawn of Messianic consciousness in larger collectives of
human individuals. The second coming is not envisioned as a return of the
person of Lord Yeshua, but rather as Messianic consciousness dawning in
many individuals. In relationship to oneself, Yeshua is the first coming of
Christ on earth. When Messianic consciousness dawns in oneself, it is the
second coming. This also being true for others leads to the awareness of
the second coming as the emergence of supernal or Messianic conscious
ness in a larger collective of humanity. In this light, you will understand
that what each individual does in an effort of conscious evolution matters
a great deal.
The Upper Room and Bridal Chamber

Da at is often called the bridal chamber because it is the place of union of
the Father (Hokmah) and Mother (Binah), and the union of the Bride
groom (TTferet) and Bride (Malkut). From what was said previously re
garding Daat as the "child" of Hokmah and Binah, one will understand
how Da at is the union of the Father-Mother. In terms of the union of the
Bridegroom and Bride, one need only remember that Da at is Yesod in a
universe beyond the one in which it appears and that it is Yesod that
unites Tiferet and Malkut on the Tree of Life—hence, the union of the
Bridegroom and Bride.
In Christian Gnosticism, the Father represents the transcendental as
pect of Cod and the Mother represents the immanent aspect of Cod—
hence, being and becoming, which are inseparable. This is reflected in the
Bridegroom and Bride, who are the revealed image of the Father and
Mother, respectively. Essentially, the Father is revealed via the Mother
through the birth of the Son, and the Mother is fulfilled in the Daughter,
when, as the Bridegroom and Bride, the Son and Daughter are united and
become as Father and Mother.
82 Chapter Five
This mystery is at the heart of the Gnostic Gospel, in which the incar
nation of the Christos occurs through the person of Lord Yeshua and
Mary of Magdal—the Bridegroom and Holy Bride. According to the
Gnostic Gospel, Lord Yeshua embodies Christ, the Logos-Word, and
Lady Mary embodies Christ, the Sophia-Wisdom. The two together rep
resent the image of the Holy Father and Holy Mother in true manhood
and true womanhood, respectively. Da at in the Christian Kabbalah repre
sents their mystical union and the light transmission that flows from it.
Yeshua is the light-presence, akin to the supernals beyond Da'at,- Lady
Mary is the prism of light, through which the light flows and becomes
many rays of rainbow glory. He is the Master who embodies the light-
presence,- she is the First Apostle and the Apostle of the apostles, through
whom the light transmission flows to others. In the Gnostic Gospel, it is
on account of their mystical union that the light transmission occurs, in
the same way that Da'at facilitates the flow of supernal light to the seven
Sefirot below it.
Da'at is also called the upper room, which is the sacred space through
which three key rites of initiation transpire: the Holy Eucharist or wedding
feast, the transmission of the Holy Spirit via the radiant holy breath, and
the reception of the fiery light of supernal being on the day of Pentecost.
All three of these events are said to transpire through the union of the
Bridegroom and Bride, and the secret knowledge (Da at) associated with
these initiations is said to be the foundation of the true apostolic succes
sion in Gnosticism.
It is this light transmission that flows from the Risen Christ through the
Holy Bride which initiates the apocalypse—the revelation of the light
continuum. Thus, there are two images of the Bridegroom attributed to
Da'at: the image of the great angel of the apocalypse and the image of the
Lamb of God with seven horns and seven eyes. Likewise, there are two
images of the Holy Bride: the image of the twenty-four elders and the
image of New Jerusalem.
According to the masters of the Tradition, all of this occurs through
the transmission in the upper room, which is to say this divine gnosis is
acquired by the adept who is able to enter into Da'at and pass through it
into the supernal abode. Symbolized by the upper room, one gets the
sense that, rather than the supernal light itself, Da'at is the channel or ve
hicle of the light—hence, Da'at's frequent title as the "Non-Sefirah."
This alludes to the true purpose and meaning of a human being, which
is a creature specifically associated with Daat knowledge—that we are
meant to be vehicles of the light-presence. Essentially we experience the
light-presence in us and acquire gnosis—spiritual knowledge—any time
we are open and sensitive to it. To pass through Daat or to "cross the
abyss/' we need only become transparent to the light that shines from
within us and recognize and realize ourselves inseparable from the light
continuum. In this state, there is no judgment, only the pure joy of divine
rapture.
The Secret Saint and the Secret Sefirah

As he was setting out on a journey, a man ran up to him, and asked him,
''Good teacher, what must I do to inherit eternal life?" Jesus said to him,
"Why do you call me good? No one is good but God alone. Nou know the
commandments: 'You shall not murder,- You shall not commit adultery,- You
shall not steal,- You shall not bear false witness; You shall not defraud; You
shall honor your father and mother.'" He said to him, "Teacher, I have kept
all these since my youth." Jesus, looking at him, loved him and said, "You
lack one thing} go, sell what you own, and give to the poor, and you will
have treasure in heaven; then, come, follow me." When he heard this, he was
shocked and went away grieving, for he had many possessions. (Gospel of
St. Mark 10:17-22)
According to Gnostic teachings, this was the first meeting of St.

Lazarus and Master Yeshua. St. Lazarus becomes the most beloved disci
ple and is the only disciple, with the exception of St. Mary Magdalene, to
whom Yeshua imparts the inmost secret teachings and initiation of Resur
rection. Essentially, the Master says to his secret disciple: "Prepare for
death." The experience of the afterlife state and the experience of Daat
are fundamentally one and the same. It is a direct reflection of the state of
mind or the soul at the time of the crossing. In terms of the afterlife states,
if one passes through the gate of death disturbed, grasping at negativity or
clinging to the body and things of the world, then the transition will be
difficult. Likewise, one cannot pass through Da at while clinging to name
and form, to things of the world, or to anything in the mind whatsoever,
84 Chapter Five
whether visions of heavens or visions of hells. One must cleave unto the
Spirit of the Lord, the hornless nature of the soul, and nothing else,
hence, one must be in a state of complete spiritual detachment, lest one
fall into the dark side of Da at.
St. Lazarus followed the instructions of the perfect master and was thus
able to receive the inmost secret teachings and the initiation of the resur
rection. He became the inmost disciple of the Lord and the secret apostle.
According to one legend, St. Lazarus ascended with Lord Yeshua. Ac
cording to another legend, St. Lazarus is the beloved disciple who will not
die, but who remains living upon the earth until the time of the second
coming. Essentially, St. Lazarus is the first disciple to realize the Divine
fullness of the Soul of the Messiah in himself; thus, he is attributed to
Da at as the Partzuf below of this attainment.
Spiritual Practices for Divine Knowledge

The Kabbalistic Cross
> Invoke the light of the true cross,- take up your holy cross and fol
low in the way of the Christ-presence.
> Standing or sitting, envision a sphere of light above your head, as
though the light of many stars is gathered there, and abide in the
awareness of the sacred unity of yourself, creation, and God.
> Reach up with your hand and touch the sphere of light above your
head, and intone "Atoh," drawing the light down as you touch your
forehead.
> Then bring your hand straight down to your throat, seeing the
light descend there, and intone "lo Adonai."
> Bring your hand down the middle of your body, seeing the light
descend down through you into the earth below, and with your
hand pointing at your feet, intone"Malkut."
> Then bring your hand back up the middle of your body to your
heart and extend the light to your right shoulder, and touching
your right shoulder, intone "Ve-Gevurah."
> Then extend the light to your left shoulder, and touching your left
shoulder, intone "Ve-Gedulah."
Du'at, the Secret Sefirah 85
> Clasping your hands in front of your heart, as in prayer, envision

ing the light of the cross within you, intone "Le-Olam, Amen."
This is the practice of the Kabbalistic Cross as given in the Sophian

Tradition. Atoh means "you" and indicates Keter. Io Adonai means the
"Anointed One" Bride and Bridegroom. Malkut means the "kingdom," in
dicating the last Sefirah of the Middle Pillar. Ve-Gevurah means the
"power" and indicates the Sefirah Gevurah and the Pillar of Severity. Ve-
Gedulah means the "glory" and indicates the Sefirah Hesed and the Pillar
of Mercy. Le-Olam means "forever" and indicates the continuum of the
light transmission. Amen means "so be it" or "so it is" and is the holy seal
of truth. Thus, in tracing the cross of light in your body, you are saying,
"You, Bride and Bridegroom, are the kingdom, and the power, and the
glory, forever, Amen." It is an affirmation of your innate Spirit-connected
ness and the truth of your inmost being as the Christ-self, and a simple
method of invoking the light-presence. The Kabbalistic Cross can be used
before and after any spiritual activity—spiritual study and contemplation,
prayer, meditation, or sacred ritual—as an opening invocation and closing
dedication. It can also be used any time one feels the need to center one
self or to invoke a blessing of the light-presence on oneself.
The Upper Room Meditation

> Sit if) a place where you will not be disturbed. Bring your attention
gently upon your breath, allowing your body to find its own natu
ral rhythm of breath. As you breathe, relax, yet remain completely
alert, letting go of all tension, stress, or negativity to just be present
in the moment.
> When your body is relaxed and your mind is calm, envision the
spiritual sun within behind your heart and envision your whole
body becoming light.
> Then imagine that there is an upper room above you—a room filled
with light, as though there is a luminous assembly of holy prophets
and apostles, sages and saints, in sacred discourse. Feel yourself be
coming lighter and lighter, and envision that you ascend into this
upper room in a body of light, to sit among the holy ones gathered
there. The upper room appears as a vast chamber. The Lord and
86 Chapter Five
Holy Bride are in the center. Above the image of the Lord and Bride
is a presence of white brilliance—a light-presence of diamond-like
light. Around the presence of the anointed is the sacred circle of the
twenty-four holy elders. Around the sacred circle of elders are cir
cles upon circles of apostles and prophets, saints and sages, and even
holy angels of God. The Lord is silent and the Holy Bride is giving
teachings on the holy mysteries. Envision yourself among them.
Open your mind and heart to the divine presence and power in the
upper room—look and see, listen and hear, and see what knowledge
you receive from the luminous assembly.
> When you feel it is time to leave the luminous assembly, envision
yourself descending as you ascended, seeing yourself once again in
the body below with the spiritual sun shining in your heart. Let the
energy settle and allow yourself to ground fully before departing
the place of the meditation, contemplating your experience of the
upper room. Close the meditation with prayer, giving thanks to
the divine for your experience and what you have received—give
praise and thanksgiving to God.
This meditation can be used whenever one has a question, and in this
case, one takes ones question into the upper room, but it can also be used
without having any specific question, when one simply seeks the inspira
tion or revelation that divine grace would have one receive. It is a way to
contact the luminous assembly of saints and angels and to receive secret
teachings directly from the divine presence and power.
It is said that all of the prophets and apostles, or ascended masters,
have Mystery Schools upon the inner planes. Gnostic initiates modify this
practice to come into contact with the Mystery School of specific
prophets or apostles by placing the image of the prophet or apostle in the
center, in place of the Lord and Holy Bride, and envisioning a correspon
ding circle of disciples and holy angels gathered about that holy prophet
or apostle of God. For example, an initiate might wish to connect the
Mystery School of the prophet John the Baptist. He or she will consider
how the heavenly image of John the Baptist would appear and envision
that divine image in the center of the upper room. Likewise, the initiate
would consider what the companions of John the Baptist would look like
and what angels might be present, and envision the luminous assembly
T)a at, the Secret Sejirah 87
accordingly. This very process of developing a visualization can prove to

be a product of divine instruction. Therefore, in many methods of the
Tradition, a specific visualization is not given, but the creative spirit within
the initiate is called upon to provide the images. Like an affirmation that
one creates for oneself, oftentimes an image one creates for oneself will
prove more powerful and effective than one imposed upon oneself from
outside. There is a place for images generated by the adepts and masters
of the Tradition, but there is equally a place for images one creates for
oneself. The upper-room meditation is a method designed for one to gen
erate one's own images—ideally under the inspiration of the Holy Spirit,
which is a creative spirit.
SIX
HOKMAH,
THE WISDOM
OF CREATION
Attributes
Thirty-Two Paths of Wisdom: Radiant Consciousness (Sekhel
Maz'hir); this is the Crown of creation and homoge
neous unity that "exalts itself above all as the head"; the
masters of Kabbalah call it the Second Glory
Hokmah: Sophia or Wisdom

Place on the Tree of Life: Head of the Pillar of Mercy
Divine Name: Yah; Yahweh

Alternative Divine Names: Hayyah Olam, Eternal Life; Yesh,
"There Is"
Partzuf Above: Abba, Father
Partzuf Below-. None

Divine Image-. A bearded male image,- the One-Who-Sits on
the Throne
Archangel: Ratziel
Order of Angels-. Ofanim
Celestial Attribute: Mazlot, the Wheel of the Zodiac
89
90 Chapter Six
Titles Given to Hokmah: Reshit, the Point of the Beginning; Power of the
Holy Angels,- Splendor of Unity,- Yod of the Tetragrammaton,- The
Tetragrammaton,- Ab, Virgin Father,- Abba, the Heavenly Father,-
The One-Who-ls-Not-Seen,- Transcendental Awareness,- Eternal
Life,- Master of the Worlds,- Glorious One,- The Beginning and End,-
the Depth of Beginning
Level of the Soul: Hayyah, the Life-Essence or Life-Force
Spiritual Experience-. The attainment of Supernal Consciousness,- the

Vision of Adam Kadmon,- The Vision of God Face to Face
Virtue: Perfect Devotion, Devekut
Vice: None
Symbols. The Inner Robe of Glory,- the Holy Staff,- The Phallus or
Lingam,- The Standing-Stone,- The Crystal Sphere,- Yod
Commandment: You shall not make for yourself an idol (Exodus 20:4-6)
Sermon on the Mount: You are the salt of the earth (Matthew 5:13)
Angel of the Apocalypse and the Churches-. The Light of the Great Angel
The Supernal Generator

Hokmah-Wisdom is essentially as incomprehensible as Keter. Using the
analogy for Keter as the singularity from which the big bang comes,
Hokmah would be the event horizon, which from our perspective is as in
conceivable as the singularity itself. Hokmah is the instant of the big
bang. As the instant of the big bang, one could say that this event horizon
is outside and inside our metaphysical universe at one and the same time,
so that exactly what it is can only be a complete mystery at the level of
our ordinary consciousness. The instant before the big bang, if such a
thing can be said, there is nothing knowable,- from the instant of the big
bang, everything knowable begins. In this sense, the masters of the Tradi
tion have said that Hokmah is Reshit—the point of the beginning, be
yond which there is nothing knowable.
Yod, the first letter of the Tetragrammaton, contains a contemplation
of this mystery in geometrical terms. Yod, spelled out, is Yod (')-Vau (1)-
Hokmah, the Wisdom of Creation 91
Dalet (T). Yod resembles a point, which represents Keter. A point has po
sition but no dimension. Vau resembles a line. If from a point a line is
traced, there is one dimension. Dalet resembles an angle, or two lines
sharing an intersection. If two lines are drawn from the point, giving
width and breadth, then there are two dimensions, which form a plane or
a two-dimensional space. The shift from Keter to Hokmah is akin to this
contemplation of Yod spelled out.
Yah, the divine name of Hokmah, spelled Yod C)-Hey (H), suggests
the generation of a three-dimensional, space-time continuum, the He
being the divine potential of Binah within Hokmah, which is actualized
when the seven lower Sefirot emerge from within Binah-Daat. At the
level of Hokmah, however, space-time as we understand it is a potential.
It is the instant within a moment of time, which is the touch of eternity
everywhere within time and yet is ever beyond time, being timeless eter
nity—hence the divine name Hayyah Olam (eternal life) associated with
Hokmah. Hokmah is timeless-eternity and Binah is time-eternity, which is
to say Hokmah is eternity and Binah is forever. Forever is a vast duration
of time that is inconceivable to us, as in the life span of the universe. Eter
nity, in essence, has nothing to do with time. While the true meaning of
these words is meaningless to our ordinary consciousness, nevertheless,
they give us some sense of the reality of Hokmah-wisdom.
This idea of eternity beyond space-time, and eternity penetrating
everywhere within space-time suggests how Hokmah is united to Keter
and yet is a distinct gradation of the supernal light on a lower level
moving toward manifestation. It also directly reflects the idea of an event
horizon or threshold that is simultaneously outside and inside our meta
physical universe.
The contemplation of a point that becomes a line alludes to the nature
of Hokmah as the channel or flow of supernal energy that pours forth
from Keter. One could say that Hokmah is Keter set in motion or that
Hokmah is the activation of the potential of Keter. In relationship to
Binah-Da at, Hokmah is the supernal generator and the great stimulator of
all life—the generator of all life-power. In a word, Hokmah is the force:
hence the term "radiant consciousness" or "radiant force." Consciousness is
force and force is consciousness (energy-intelligence).
92 Chapter Six
The Play of Force and Form—Transformation

Hokmah and Binah are the head of the Pillar of Mercy and Pillar of Sever
ity, respectively, which are represented in the temple of King Solomon as
the Pillars of Jachin and Boaz. Keter-Da'at is the head of the Pillar of
Compassion or Middle Pillar, which is represented by the mercy seat or
ark of the covenant in the holy of holies in the temple. In essence, the Pil
lars of the Tree of Life represent the principles of force and form, and the
dynamic balance of force and form. At the head of the Pillar of Mercy,
Hokmah is pure force,- at the head of the Pillar of Severity, Binah is pure
form in an archetypal sense.
Keter-crown is the principle of being,- Malkut-kingdom is the principle
of becoming—hence the Middle Pillar is the principle of coming into
substantial being. The nature of this coming into substantial being is a dy
namic play of force and form that is rooted in Ain (no-thingness) and
therefore is a constant continuum of transformation. In the process of
transformation, force or energy is organized into forms and is manifest in
form until the form eventually evolves and the force or energy is released
back into the cosmic river of force (light) to become manifest in yet other
forms. In this process, the force or energy is never changed in its essence
or being and nothing of the force or energy is ever lost. It remains ever
the same forever and for all eternity.
Hokmah and the Pillar of Mercy is the dynamism within and behind
the continuum of transformation, which is creation. However, Hokmah is
not the organizing agent,- rather, Binah is the organizing agent—hence
the principle of form on an archetypal level. Although, at the level of the
supernals, there is no real distinction between the force in formlessness or
in form, and thus there is no such thing as birth and death, the play of
force and form at the archetypal level appears as the dance of life and
death in the lower Olamot of the Tree. Thus birth, life, death, and the
transmigration of the soul are a way of contemplating the play of Force
and form in our own experience.
The soul is the force or energy of life—an individuation of the one
life-power, which is called Hayyah. The archetypal or heavenly form of
the soul, which is realized and actualized through the process of trans-
mi-gration-transformation, is the Neshamah. That which is actualized and
realized of the Neshamah is the Ruach. The names and forms, or the in-
carnations, are the Nefeshim. In the Zohar, the Nefesh is attributed to

Hokmah because Hayyah is an exhaustless potential of countless Ne
feshim in the same way that Hokmah is an exhaustless flow of the force or
life-power from Keter.
Birth is the manifestation of the soul in the body or the personality and
life-display of an incarnation. Life is the duration of that individual Ne
fesh or life-form. Death is the dissolution of the Nefesh and release of the
soul-energy to another form. In this process of transmigration-transforma
tion, the essence of the soul-energy or Hayyah never changes nor is any
thing of the soul-energy ever lost. This directly reflects the play of
Hokmah and Binah or force and form, upon which the universe or cre
ation is founded, and the idea of Hokmah as a "crown" that is "exalted
above every head."
The Heavenly Father

Keter is the Partzuf of Arik Anpin, the big face, the face of the Holy One
that shines upon the Sefirot, which no one has ever seen at any time. This
face is Hu (He) and it is Hua (She), in the sense of containing the divine
potential of maleness and femaleness, yet Keter or Arik Anpin is neither
male nor female. Hokmah and Binah are male and female, respectively,
and are the Partzufim of Abba (father) and Aima (mother).
Male and female in the Kabbalah represent positive and negative, as in
the poles of a battery that allows the flow of the current of energy. Male
means the principle of force and principle of imparting, while female
means the principle of form and principle of receiving. All of the Sefirot
are both male and female in their relationship to one another, depending
on whether they are imparting or receiving. For example, Keter is called
Hu (He) in relationship to all of the other Sefirot, because Keter is the all
giver to the Sefirot. In relationship to Ain Sof, however, Keter is called
Hua (She), because Keter is the all-receiver to Ain Sof. Likewise, Malkut
is all-female to the Sefirot, because Malkut is the vessel that "has no light
of her own" but receives her light from above. Yet, receiving this light into
herself, the Bride becomes the Mother, and as the Mother who gives birth
to a child, Malkut gives something more back, thus becoming male in
Kabbalistic terms. In the Kabbalah, the play of the terms of gender is
filled with esoteric meaning.
94 Chapter Six
The Kabbalistic meaning of male and female resolves what otherwise

would be an endless paradox concerning Hokmah-Wisdom. For Hokmah-
wisdom in the Kabbalah is Abba-Father, yet throughout the Scriptures
Hokmah-wisdom is called Hua-She. In the Scriptures, Hokmah is, thus,
always being spoken of in relationship with Keter and specifically with
Ain Sof, to which Hokmah is female. On the Tree of Life, however, and in
relationship to us, Hokmah is all-male—hence Abba, the Father.
The Partzuf of Abba denotes the relationship of Hokmah to ail of the
Sefirot below and to our soul of light (Neshamah-Ruach-Nefesh). We al
ready have indicated Hokmah-Yahweh as the force, which is the genera
tive principle or the Father. In the Gospel, Lord Yeshua continually makes
reference to God as Abba-Father and thus is speaking specifically of
Hokmah as the source of his inspiration and the attainment to which his
message points. Thus, in effect, Yeshua Messiah comes in the name of the
force—the light-force of the supernal father.
In the same way that we can contemplate Hokmah-Binah in terms of
birth and death, we can also gain insight into Hokmah-Binah through the
contemplation of maleness and femaleness, or the Father and the Mother.
Conception of a child occurs through the union of the Father and the
Mother. In terms of Hokmah-Binah, this child is creation and the Soul of
the Messiah. The Father inseminates the Mother, fertilizing her, and she
thus conceives. As far as the process of gestation and giving birth, while
the Father may give support to the Mother and provide nourishment to
the Mother, his actual role in the development of the child in the Moth
er's womb ends with the impregnation. The Mother is the matrix or envi
ronment in which the child is conceived and through which the child
grows and develops in a continual process of transformation toward birth.
The Father is thus transcendental to the child in the womb, but the
Mother is immanent.
Hokmah, which is God the Father, is transcendental—ever beyond
creature and creation, thus "exalted above every head." Binah, which is
Cod the Mother, is immanent—within creature and creation. Essentially,
Binah can be conceived of as the womb of God, and Hokmah can be con
ceived of as the phallus of God. The womb is the matrix of creation and
the phallus is the dynamism of the force that sets the matrix in motion. In
this sense, the Father is within us and the Mother is all around us, al
though that which is within us is, in truth, ever beyond us.
The birth of the child in this analogy is the enlightenment-liberation of
the soul-being. Until the dawn of a complete self-realization in supernal
or Christ-consciousness, which is the grade of attainment corresponding
to Hokmah, the Heavenly Father is hidden and unknown. For this reason,
there is no Partzuf below for Hokmah. In the Gospel, although Joseph is
the earthly father of Yeshua, he is barely mentioned, because Abba-Father
is completely invisible and transcendental, save through the image of the
Son. On the other hand, the Holy Mother (Mother Mary) plays a signifi
cant role in the mystery drama of the Gospel, being the Partzuf below
embodying and reflecting something of the Partzuf of Aima, which is
Binah. The myth of the virgin birth is a metaphor of this relationship of
the heavenly Father and Mother. To the Gnostic Christian, it forms the
basis of a meditation on Hokmah and Binah.
The Great Name of God

Yah and Yahweh, the Tetragrammaton, is Hokmah at the level of Atzilut.
Yah is composed of the letters Yod (') and He (D). The tip of the Yod, as
said previously, is Keter and the universe of Adam Kadmon,- the body of
the Yod is Hokmah and the universe of Atzilut. The letter He is Binah and
the universe of Beriyah. Thus, Yah is the power of the supernals and ex
presses the truth of Hokmah as the power generator on the Tree of Life.
The supernal force passing through the Sefirot of Beriyah sustains the uni
verse of Yetzirah, and thus Yah indicates Hokmah as the power behind
the world of the angels, which is Yetzirah.
Yod and He are the supernal Father and Mother before conceiving and
giving birth. Joined to Vau and He finally in the Tetragrammaton, Yod
and He are Abba and Aima proper, which is to say the divine parent has
given birth to the Son and Daughter. All five great Partzufim are, thus,
represented by the great name of God—the name Yahweh (Yod-He-Vau-
He). As previously explained, the name of Yahweh forms the pattern of a
human being when the letters are placed one on top of the other vertical
ly, indicating that Yahweh is the channel of the holy Shekinah of Adam
Kadmon to the lower universes and that the five great Partzufim are the
96 Chapter Six
expression of what is contained within Adam Kadmon—the primordial

human being.
The divine name of Eheieh is the highest name of Cod, and yet it is the
Tetragrammaton that is called the great name of Cod. This, of course, in
vokes the question, "Why is Yahweh the great name instead of Eheieh,
which is the highest divine name?" This directly parallels the use of the
second letter of the Hebrew alphabet (Bet) as the initial letter of creation
instead of the first letter (Aleph). Aleph is the first letter in the highest
name of God and is the letter representing Cod's spirit or essence, which
although within creation, is ever beyond creation. Therefore, creation be
gins with the letter Bet instead of Aleph because of the transcendental na
ture of the creator. Bet means "house" or "structure"—hence the matrix of
creation. Aleph is the Spirit of Cod that pours through it,- yet as much as
within it, the Spirit of God is also surrounding it and beyond it. This idea
also depicts the relationship of Eheieh to Yahweh, which is akin to the re
lationship of the soul to the body—in this case, a body of light or pure
energy.
Eheieh is like the root of the Tree of Life—the root is the life of the
holy tree. Therefore, it is the essential or highest name of Cod. Yahweh is
like the trunk of the Tree of Life. The holy root is hidden in the secret
depths of Ain Sof, but the trunk is the visible part of the holy tree emerg
ing from the depths of the Infinite, which itself is Infinite. All other divine
names are like branches of the holy tree that are all joined together by the
trunk (Yahweh), and through the agency of Yahweh, all are sustained by
Eheieh. Therefore, although Eheieh is the essential name of God, Yahweh
is the great name, which contains all other divine names and to which all
other names are as ornaments, each bearing its own specific fruit (Sefirah).
Thus, Yahweh is the glory of Eheieh (second glory), and all other names
are the glory of the glory (third glory—Elohim or Binah).
Eheieh is within Yahweh as a soul in a body of light, and Yahweh is in
Eheieh as a body within an aura of brilliant light—through Yahweh,
Eheieh is revealed. Yahweh literally means "That Which Was, and Is and
Forever Shall Be," and Eheieh literally means "I Am" or "I Shall Be." There
fore, Yahweh indicates the outpouring of Eheieh, the activity or revela
tion of Eheieh, which while going out from Eheieh is at one and the same
time a going into Eheieh.
Hokmah, the Wisdom oj Creation 97
Hokmah-Yahweh is the channel of the supernal being-consciousness

force or the supernal light. In the Kabbalah, this supernal light is called
the ruhaniyut, which is said to breathe and shine from within the Sefirot,
and also to breathe and shine around them. Ruhaniyut implies the idea of
a spirit or soul of the divine names or Sefirot. Accordingly, there is an
inner and an outer ruhaniyut, as it is said to breathe and shine from with
in the Sefirot like a soul, and to breathe and shine around them like an
aura or garment.
The name of Yahweh is the inner ruhaniyut, and all of the other names
are the outer ruhaniyut. Eheieh, which is concealed within Yahweh and
yet revealed by Yahweh, is the inmost secret ruhaniyut, being the true
essence of the inner and outer ruhaniyut. This ruhaniyut (supernal light of
Ain Sof) is the life-force of the Names-Sefirot-Partzufim, their soul and
spirit and aura. Ruhaniyut, like the word Ruach, implies breath and radi
ance—thus the radiant holy breath of God. Ruhaniyut is actually a plural
term, suggesting various forms of the light-breath of God, all of which are
the manifestation of one holy radiant breath.
In Genesis, it is written that God breathes into the nostrils of the
human one, and the human one becomes a living soul. This is Adam Kad-
mon and it is Adam Ha-Rishon (first human being)—hence, the supernal
ideal of humanity. The souls of the righteous ones (tzaddikim)—of all au
thentic human beings—are said to be drawn from the soul of Adam Kad-
mon. Thus, this ruhaniyut or radiant holy breath of God is within every
human being. Through this ruhaniyut in us, we are linked to the Sefirot-
Names-Partzufim, and we are able to bind our soul to the Sefirot and to
bind the Sefirot to our soul—thus embodying something of the holy
Shekinah.
Yahweh is the name of names, the unified power of the ruhaniyut of all
the names of God. The name of Yeshua is the same divine name with the
letter Shin (O) inserted in the middle, suggesting a human being who has
realized the ruhaniyut (radiant holy breath) within him- or herself and
thus unified him- or herself with the Sefirot-Names-Partzufim. The name
of Yeshua is not simply the name of one human person,- it is the name of
any Christed or enlightened human being.
This explains the esoteric meaning of the saying that "all spiritual
forces are subject to the name of Yeshua" and that "before the name of
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Yeshua Messiah every knee shall bend and every head shall bow." Indeed,
the whole metaphysical universe (heaven and earth) and all cosmic forces
in the universe move with one who has "put on this holy name."
The key to this self-realization is alluded to in the Kabbalistic terms for
the soul and the term ruhaniyut itself—it is the breath of life. Within and
behind the ordinary breath, there is a more subtle spiritual breath or spir
itual force—a radiant and holy breath, which is the manifestation of
Hayyah (the life-essence) attributed to Hokmah. Discovering this inner
and secret breath and using the divine names as taught by the masters of
wisdom, the initiate in the Christian mysteries has the power of the
blessed name of Yeshua—the Gnosis of Yeshua Messiah (which is the per
fect Gnosis of the great name of God).
Here, we come to a deeper understanding of the initiation of the upper
room, when Lord Yeshua breathes upon the disciples, saying, "Receive the
Holy Spirit," and when the fire of the Pentecost descends upon them in
the presence of the Bride. For the supernal light-force is a fiery light, and
the breath is the vehicle of this fiery light, so that one who knows how to
breathe and how to vibrate the divine names is able to transmit this Holy
Spirit to others and, thus, is able to awaken the Holy Spirit in them. This
is the foundation of all Gnostic Christian initiation.
A Proverbial Secret
Yahweh by Hokmah-wisdom founded the earth,- by Binah-Understanding
he established the heavens,- by his Da at-knowledge the deeps broke open
and the Arabot clouds drop down the dew (Proverbs 3:19-20).
Arabot, which means "clouds" or "plains," is the name of the seventh or
highest heaven, and the mention of Hokmah-Binah-Daat indicates the
world of supernal light, which is beyond the highest heaven. The dew is
the shefa or everflow that fills the Sefirot and pours forth from the Sefirot.
This shefa is the nourishment of all living souls and all worlds, and its
essence is in Hokmah. Just as through the divine names we are able to
join the ruhaniyut in us to the ruhaniyut of the Sefirot, so through the
names we are able to draw upon the shefa everflow. To intone the names
is to invoke/evoke the corresponding manifestation of the everflow or di
vine power.
One may understand the relationship between ruhaniyut and shcfa in

the following way. ruhaniyut is like the soul of the tree,- shcfa is like the
sap of the tree. Both the soul and the sap of the tree are called the life of
the tree. Essentially, they are two manifestations of the same thing—the
life-power of the holy tree. Ruhaniyut is the essence, and shefa is the
presence. Ruhaniyut and shefa are what are conveyed by the wine and
bread of the Holy Eucharist, respectively. In the initiation of the upper
room, the Bridegroom conveys the ruhaniyut and the Bride conveys the
shefa. This is the secret alluded to by the Holy Eucharist or wedding feast
performed in the remembrance of the one anointed with the supernal
light of God.
At the level of Hokmah of Atzilut, the ruhaniyut and shefa are one, in
the same way that the Lord and his name are one. This supreme mystery
is said to contain the secret of eternal life and it is said to be the medita
tion of the perfect tzaddikim—the great masters of the Tradition.
Radiant Breath, Word, and Wisdom

According to the Tradition, creation is founded upon Hokmah and Binah.
Specifically, creation is founded upon ten utterances—sayings or ax
ioms—which are found in the first chapter of Genesis. Thus, in a spiritual
sense, Hokmah constitutes the ten utterances which would define cre
ation, while Binah is the logical system of archetypal patterns connecting
them. All laws of nature and creation are essentially wisdom sayings of
God, even the simplest of which contains many levels of meaning or man
ifestation. Each Sefirah represents the various levels and aspects of one of
these ten utterances. Thus each Sefirah, with all of its attributes or corre
spondences, is an expression of one saying or axiom of God, the essence
of which is found in Hokmah and the principle of which plays out
through Binah. For example, the first holy utterance of creation—"Let
there be Light"—is Keter-Da'at with all of its correspondences manifest
ing at the level of Adam Kadmon, Atzilut, Beriyah, Yetzirah, and Asiyah.
Everything Keter-Da'at was, is, or will be on every level is contained in
this saying, and the essence of this saying is in Hokmah.
At the level of Hokmah of Atzilut, the word and wisdom of God are
one and the same, just as the ruhaniyut and shefa are one and the Lord
100 Chapter Six
and his name are one. The word is brought forth from within wisdom as
distinct individual sayings at the level of Beriyah. The word is the expres
sion of God's wisdom which actualizes Gods wisdom, and the vehicle of
this expression-actualization is the radiant holy breath or Spirit of God.
Breath, word, and wisdom are three in one and one in three—hence the
secret mystery of the Holy Trinity of the Father, the Son, and the Holy
Spirit, the Holy Spirit being the divine feminine principle represented by
the Holy Mother and Bride (Binah-Malkut). Binah of Atzilut is the holy
womb in which the saying-word is conceived and Malkut of Atzilut is the
divine oracle (mouth) speaking the saying-word. This, in turn, leads to
the playing out of the breath, word, and wisdom at the level of Beriyah,
Yetzirah, and Asiyah.
As indicated above, something of this creative power is within the
human one, and, in fact, the soul of the human one is this creative power.
This is alluded to in the idea of God breathing into the nostrils of Adam,
and Adam becoming a living soul in the image and likeness of God (Elo
him). It is also alluded to by Adam being given the divine power to name
creatures in creation. Esoterically, to know the name of a spirit or creature
is to have the power to subject that spirit or creature to oneself or to "rule
over it" and thus to consciously direct that being-force. The power to
name a spirit or creature is the power to conceive a spirit or creature and
to bring a new spirit or creature into being. This is the basis for the power
of prayer in the mystical Kabbalah and incantations or spell-speaking
using the divine names, and permutations of the divine names, in the
magical Kabbalah—the secret mystery behind all of the miracles per
formed by the men and women of God in the Holy Scriptures.
Although the actual use of this creative power is the magical Kabbalah,
the key of the secret mystery of this divine power is discovered through
the mystical or meditative Kabbalah, for to actually engage in the magical
Kabbalah, one must first recognize and realize the power of the radiant
holy breath—the power of the soul—and learn to join one's soul to the
Sefirot, thus drawing upon the ruhaniyut and shefa through which divine
magic becomes possible. Therefore, daily prayer and meditation are inte
gral to any real practice of divine magic, because that is how the initiate is
able to access the divine knowledge and power.
Hokmah, the Wisdom of Creation tot
The Divine Ideal of Magic

One may experience something of cosmic consciousness—the unity of all
life—and yet remain ignorant of Cod, returning to the way of life one
lived before the experience. In altered states of consciousness, cosmic
consciousness is common. The sense of the vastness and unity of life is
felt in nature herself when we encounter her wonders—the ocean, a great
mountain, the glories of springtime or autumn. In moments of awe and
wonder, we draw near to this level of awareness of the sacred unity—al
though cosmic consciousness proper is the experience of oneself com
pletely and inseparably united with all that lives and the universe. Some
mistake this mystical experience for the ultimate attainment, yet to be one
with all creatures and creation is quite different from the experience of
unification with the divine. Likewise, the experience of this lower level of
cosmic consciousness is quite different from being able to draw upon the
force of the universe or the ability to consciously direct cosmic or spiritu
al forces as can be done by a perfect tzaddik or master. The lower level of
cosmic consciousness in Da at is common, but the higher levels of cosmic
consciousness in Binah, which lead to the various levels of supernal con
sciousness, are far less common.
Divine magic is not merely the ability to shift to higher states of con
sciousness at will. It is the ability to consciously direct the cosmic and
spiritual forces while in a higher state of consciousness—specifically to di
rect them according to the divine will and kingdom. It is certainly possi
ble to perform divine magic to various degrees prior to the attainment of
the supernal grades. However, it is in Binah that mastery of divine magic
is attained and it is in Hokmah that the perfection of divine magic is real
ized. The science of divine magic is attributed to Hod, which is the base
of the Pillar of Severity, but the perfection of divine magic is attributed to
Hokmah, which is the head of the Pillar of Mercy. Thus, in Rosicrucian
teachings, the attainer of Hokmah is known as the magus—the master
magician.
This secret relationship between Hod and Hokmah reveals the true na
ture and purpose of the magical Kabbalah, which is so often misrepresent
ed by occultists writing on the subject. The nature and purpose of divine
magic is not personal power for egoistic gratification, but rather has the
102 Chapter Six
aim of self-realization in a supernal or Christ consciousness. The actual

practice of divine magic itself is to realize and actualize the divine power
of the soul of light and to be empowered to render invisible spiritual as
sistance to others—to help others in their own process of enlightenment
and liberation. Therefore, true divine magic is an active expression of spir
itual love and compassion.
In Gnosticism, spiritual assistance is given to both visible living souls
and invisible spirits. Thus, as much as seeking the help of spiritual beings-
forces in a magical working, the Gnostic initiate seeks to enlighten and
liberate the beings-forces involved in the magical working. In the same
way spiritual assistance is given to visible living souls and invisible beings-
forces, so also is assistance given to the spirits of the dead—all with the
aim of a conscious evolution to supernal or Christ consciousness. In ef
fect, the Gnostic seeks to serve as a conscious agent of the divine will and
as a conscious cocreator with God, whether in mundane matters or spiri
tual matters. As the aim of divine magic is to enlighten and liberate, the
highest expression of divine magic is the ability to initiate others into the
stream of the light transmission or to convey something of the spiritual
energy or power of ones own self-realization—hence the divine labor of
the tzaddikim who serve as spiritual guides and impart the secret teach
ings and initiations.
Prophetic Consciousness
As indicated above, prayer and meditation are integral to the practice of
real divine magic because it is through spiritual-mystical practices that an
aspirant is able to realize and actualize the divine power of the radiant
holy breath of Cod. Methods of mystical prayer and meditation are im
portant to divine magic for another reason,- they are how an initiate is able
to enter into states of prophetic consciousness and receive divine guid
ance in the practice of his or her magic. Unless one is aware of the divine
will, one cannot direct one's magical workings to serve the divine will and
kingdom. Before any magical working, the initiate must first know the di
vine will in the matter, lest one could easily be engaging in a magical act
contrary to the divine will. According to the Tradition, any magical work
ing that is apart from the divine will and one's true will is defined as sor
cery or black magic.
There are two grades of prophecy, and there arc various degrees of
prophecy within these two grades. Hod at the base of the Pillar of Sever
ity and Netzach at the base of the Pillar of Mercy are called the hazy mir
ror of prophecy and clear mirror of prophecy, respectively. However, this
attribute of prophetic states to Hod and Netzach can be deceiving if one
is not aware of the great Tree of Life and the interpenetration of the
Olamot with one another. Like Da at, which is the expression of Yesod of
a higher universe, Hokmah and Binah of a lower universe are the expres
sion of Netzach and Hod of a higher universe. Thus it is at the level of
Binah and Hokmah that prophetic consciousness occurs, the communica
tion of the prophecy being Da at. The levels of prophecy thus span the
universes of Atzilut, Beriyah, and Yetzirah, and are enacted in Asiyah by
the prophet or apostle—hence the speaking of a prophecy or a magical
working founded upon the divine guidance he or she has received.
The terms "hazy mirror of prophecy" and "clear mirror of prophecy"
denote the quality of the prophetic experience and the two grades of
prophecy—the lesser prophet and the greater prophet. The lesser proph
et is one who is able to look into the divine law and see what is going to
happen and thus aligns him- or herself accordingly. What the prophet has
seen at this level may or may not transpire, and he or she may or may not
be able to effect a change in the course of events. The knowledge and un
derstanding of the lesser prophet is, by nature, something partial and in
complete—"hazy."
The greater prophet, however, is at-one with the divine law, and there
fore is able to perceive exactly what will come to pass and has the knowl
edge, understanding, and power to affect the flow of events, more or less.
Because the greater prophet is united with the divine law, whatever he or
she speaks will come to pass—it transpires as the greater prophet speaks
it. Thus, prophecy from the level of Binah is always somewhat partial or
hazy,- while from the level of Hokmah, it is always complete and clear.
This is true whether at the level Binah-Hokmah of Yetzirah or of Beriyah.
In terms of the levels of prophecy corresponding to the Olamot, while
Binah and Hokmah speak of the clarity of the prophetic experience, the
universes speak to the degree of directness in the experience itself—the
directness of knowledge, understanding, and wisdom. At the level of
Atzilut, there are no symbols or images,- prophecy is a direct knowing or
104 Chapter Six
understanding in the mind of the prophet. He or she knows and under

stands without need of any dream or vision. At the level of Beriyah, the
prophet has a direct experience of the presence and power of the Lord—
the holy Shekinah. God speaks directly to the prophet. At the level of
Atzilut, the holy Shekinah and the prophet are united in the prophetic ex
perience—there is only the Holy One. At the level of Beriyah, there is
the prophet and the Holy One, and although very near to the Holy One,
the prophet experiences God distinct from him- or herself. The level of
Yetzirah is a prophecy communicated in reflection through symbols and
through the agency of the holy angels of God. Thus, whether the prophe
cy is a partial knowledge or complete knowledge, and the degree of di
rectness through which the knowledge comes, determines the level of
prophetic consciousness. Dreams and visions filled with symbolism and
angelic visitations is the lowest degree of prophetic consciousness,- the ex
perience of a direct knowledge and understanding within oneself is the
highest degree—between these two poles there are many gradations.
To enter into prophetic consciousness, one must turn ones conscious
ness inward and upward—Godward—through prayer and meditation.
Through living according to the truth and light revealed in one's experi
ence and magical ritual, one then enacts the divine will or knowledge of
the kingdom. This is what it means to be a prophet or apostle of God. As
Lord Yeshua said, "I do what I see my Father doing."
Gradations of Divine Magic

Just as there are various gradations of prophetic consciousness, there are
also gradations of divine magic. At the level of Hokmah, the divine
magic of the perfect master transpires through pure thought or silent
will. The perfect Tzaddik does not need to do anything outwardly or say
anything outwardly in order to bring about a change in consciousness or
the flow of events. Whatever he or she might do outwardly is for the
sake of others, so that others might understand what is being done and
experience a link with the spirit of truth. The highest form of divine
magic, therefore, has little or nothing to do with anything outward, such
as ritual, talismans, magical weapons, and the like, but is purely a shift
within consciousness itself, through which a corresponding change takes
place outwardly. Consciousness-force is completely one and the same in
Hokmah, the Wisdom oj Creation 105
supernal or Christ consciousness. Thus the forces move with a shift in

consciousness according to the will of the perfect tzaddik, which is
Cods will.
The lowest form of divine magic, like the lowest form of prophetic
consciousness, is heavily dependent upon symbolism and mediation of an
gelic and other spiritual beings-forces. At this level, the initiate must rely
upon a sacred ritual outwardly performed and thus makes use of magical
weapons, sigils and talismans, incantations, and the like. Between these
two poles of divine magic are the adepts who perform their art purely on
the inner planes through the projection of consciousness in a subtle or
spiritual body. The divine magic of pure thought corresponds to Hokmah,
the divine magic accomplished through the subtle or spiritual body on the
inner planes corresponds to Tiferet-Da at, and the divine magic of sacred
ritual corresponds to Hod.
The virtue of the divine magic that initiates learn in the study and prac
tice of the magical Kabbalah is that, at every level, whether sacred ritual
or inner plane work in a spiritual body, all methods reflect the pure magic
of supernal or Christ consciousness and have their source of inspiration
from divine wisdom (Hokmah). This is not true of all systems of ceremo
nial magic, however, as many systems put forth by occultists of the twen
tieth century are not the product of the inspiration of divine wisdom or
enlightenment, but rather are derived from klippotic influences. A fine ex
ample is the so-called "Enochian magic," which, its origin shows, was not
received in a state of purity or holiness, nor by individuals seeking en
lightenment and liberation. The spiritual beings-forces called in always re
flect the consciousness of those who link with them. If the consciousness
is impure and imperfect, so also will be the spiritual beings-forces in
voked. In terms of systems of magic, we are wise to follow the advice of
the Master Yeshua: "Beware of false prophets, who come to you in sheeps
clothing but inwardly are ravenous wolves. You will know them by their
fruits. Are grapes gathered from thorns, or figs from thistles? In the same
way, every good tree bears good fruit, but the bad tree bears bad fruit. A
good tree cannot bear bad fruit, nor can a bad tree bear good fruit. Every
tree that does not bear good fruit is cut down and thrown into the fire.
Thus you will know them by their fruits" (Gospel of Matthew 7:15-20).
106 Chapter Six
As much as a mystic, Master Yeshua was also a magician. Divine magic

is part of the Gnostic Christian Tradition,- however, one must be discern
ing as to what forms of magic one practices and know how to put the spir
its to the test, to ensure that the magic one practices is, in fact, inspired by
the divine. The thought that one can attain more power through less than
divine forms of magic, or attain power more swiftly, is not true. Have you
ever met a magician who could wield more power than Yeshua, or
through whom more acts of magic naturally flowed forth, or who was able
to raise the dead? Given the deeds of Master Yeshua, it would seem obvi
ous that the divine magic he practiced was the highest and most powerful
form possible—divine magic as reflected in the teachings of all incarna
tions of the great world-teacher.
Radiant Wisdom in Creation

Few initiates can reach into Atzilut to glean knowledge of divine magic or
to gain prophetic insight, let alone attain Hokmah of Atzilut, which is the
divine fullness of supernal or Messianic consciousness. Therefore, more
often than not, it is through the agency of the archangel Ratziel that most
initiates and adepts come into contact with Hokmah—Ratziel being the
personification of Hokmah at the level of Beriyah.
Ratziel means the 'secret of Cod," "mystery of God," or "wisdom of
God." Thus, Ratziel is said to hold the knowledge of the highest myster
ies, specifically mysteries concerning prophecy and the magical Kabbal
ah. These mysteries are said to have been written down in a heavenly
book by the archangel—the Book of Ratziel. Like so many other leg
endary holy books of the Kabbalah, the Book of Ratziel is read in a high
er state of consciousness, most often in dreams or visionary states during
deep meditation. Although at least one earthly book has been written
bearing the title The Book ojRatziel, and undoubtedly many other books on
the magical Kabbalah have been inspired from the heavenly book, the
Book of Ratziel cannot be contained in a single earthly volume or any
number of earthly volumes, for it is a book of Gods infinite wisdom in
creation, containing all mysteries of creation, with the exception of the
mystery of the creation of Adam (the human one).
As much as a book of divine magic, the Book of Ratziel is a heavenly
book of supernal prophecy. For all scientific or artistic discovery that will
Hokmah, the Wisdom of Creation <07
ever be made, and everything that will result from these discoveries, is in
this holy book. From the perspective of Ratziel or Hokmah of Bcriyah, all
revelation and therefore all discovery has already happened. One might
say that what is called magic today will be called science in the future,
and what is called prophecy will become the creative outpouring of to
morrow's art. In a certain respect, one could call Ratziel the supernal
muse.
The Book of Ratziel is actually a metaphor for the mind of the supernal
angel, and the content of the holy book is the knowledge and understand
ing conveyed by contact with this manifestation of the holy Shekinah.
Constantly, the Kabbalah is speaking in human and anthropomorphic
terms of heavenly or spiritual things, and one must bear this in mind to
gain a true understanding of what is actually being taught in the Kabbal
ah. If one wishes to read the Book of Ratziel, he or she must come into
contact with Ratziel, or he or she must shift to the higher consciousness
personified as Ratziel.
The traditional image through which Gnostic initiates envision Ratziel
in meditation is both beautiful and powerful. Ratziel is envisioned in a
gray hooded robe, formed from clouds. The face of Ratziel shines from
within the hood as though the sun shining through the clouds, and the
robe itself is inwardly illuminated as if the orb of the sun were in it. The
effect produces rainbows streaming out from the image in all directions.
The background to the visualization is deep, crystal-clear sky-blue, so
that it is as though the archangel has gathered clouds to form a visible
image. In his left hand, Ratziel holds a holy staff, the top of which is
carved as the head of a great dragon, and the letters of the divine name
Yahweh are engraved on the staff, ablaze like fire. In his right hand is a
crystal sphere. With the chant of the divine names: Yahweh and Ya Ra-
Tziel, the most basic form of meditation seeking contact with Ratziel is
performed. It is quite possible that a meditation on this divine image
could convey deeper insights into the reality of Hokmah than all the
words written in this chapter. As the saying goes, "a picture is worth a
thousand words." This is especially true of the divine images of visualiza
tion created by adepts and masters of the Tradition, which reflect and
transmit something of the actual enlightenment experience they depict.
108 Chapter Six
According to the Tradition, Ratziel was the holy guardian angel of su
pernal Adam in the Garden of Eden, and thus is said to be the great
guardian and guide of the elect. Although Gabriel is considered the keep
er of the holy grail and Michael has been called the guardian of the grail,
Ratziel is said to know the inmost secret mystery of the holy grail, for
Ratziel is the great angel of the Bride Sophia in Gnostic Tradition.
To speak of Ratziel in this way is to say that the holy ones—the
elect—are guided and inspired in their divine labor by the wisdom of cre
ation and seek to act in complete harmony with divine wisdom.
Wheels within Wheels

Merkavah Mysticism, which was the earliest form of the Kabbalah, was
founded upon the first two chapters of Ezekiel in which the prophet de
scribes his vision of a divine chariot (merkavah). Until the Book of Reve
lation, recording the vision of St. John, the vision of the divine chariot in
the Book of Ezekiel was among the most detailed and complex descrip
tions of prophetic vision ever recorded. It was also unique in that typical
ly, according to Jewish Tradition, prophecy did not occur outside of the
holy land of Israel. However, that was not the case for Ezekiel. He experi
enced his prophetic vision during the Babylonian exile by the river
Chebar, outside of the holy land. St. John's vision also occurred outside of
the holy land, while he was in exile under Roman authority on the Isle of
Patmos. Thus, the visions of these two prophets are also linked together
in this way—both occurring outside of the holy land and apart from the
temple in Jerusalem.
Essentially, these two prophetic visions happen under the same cir
cumstances and are both prophetic visions of the same level—the clear
mirror of prophecy at the level of Yetzirah. By sharing the imagery of the
vision in great detail, both prophets not only share their prophecy, they
provide us with insight into the divine continuum within and behind the
material dimension, as well as instructions on how we might contact or
enter into the divine continuum. Thus, along with other brief moments
in the Scriptures in which the prophets speak of the opening of divine vi
sion, these two holy books form a manual of instruction on prophetic
meditation.
Hohmah, the Wisdom of Creation 109
Prophecy cannot be invoked. Unlike the holy angels of God and other
spiritual beings-forces, one cannot invoke/evoke the Spirit of God. One
can create the conditions in which the Holy Spirit can move with, in, and
through oneself, one can invite her and one can welcome her. But whether
or not the Holy Spirit comes is a matter of divine will, not one's own will
or one's mental or vital demand One who seeks prophetic vision must
learn how to wait upon the Spirit of Yahweh—how to become open and
sensitive to divine grace.
We can invoke the archangel Ratziel and, in so doing, we can experi
ence contact with the divine continuum through Ratziel and the Ofanim.
The same is true of the other archangels and their hosts on the Tree of
Life. Such a contact is a drawing down to us something of the influence of
the divine continuum. However, to actually enter into the higher state of
consciousness personified by the archangels and their hosts, we must be
elevated by Ruach Ha-Kodesh (the holy spirit). Thus, through prayer,
meditation, or sacred ritual, we can contact the continuum via the holy an
gels, but only through meditation can we wait upon the Spirit of Yahweh
and fully enter into the divine continuum and prophetic consciousness.
In Gnostic Christianity, the divine continuum is a term for the spiritual
world or metaphysical universe the initiate experiences within and behind
the material dimension,- specifically, by continuum is meant the force and
matrix of the supernals as they manifest through the four Olamot. The
archangels and the orders of angels that form their hosts serve as an inter
face between the divine continuum and creation, linking together the
spiritual and material dimensions of creation. In relationship to God and
humanity, they act as mediating agents bringing down the divine light to
human beings and helping humanity in its ascent to the world of supernal
light.
Archangels join Beriyah and Yetzirah, and the orders of holy angels
that form their hosts serve to join Yetzirah and Asiyah. The dominion of
an archangel plays out on a lower level through the order of angels under
its charge. Thus, if Ratziel serves as a guide and guardian of human evolu
tion, then so also does the order of the Ofanim under his charge.
The Ofanim appear in Ezekiel's vision and are described as having the
appearance of wheels within wheels, with eyes on the rims of the wheels.
Their color is said to be "gleaming beryl," which is typically associated with
110 Chapter Six
aquamarine. According to Ezekiel, the Ofanim have a very close connec

tion with the Hayyot Ha-Kodesh, so that the Ofanim move with the Hay-
yot and, when the Hayyot stop their movement, the Ofanim also stop their
motion. Ofan, literally "wheel," suggests the idea of continuum, cycles, and
movement. In terms of wheels on a chariot (Merkavah), they are the inter
action of the chariot with the ground that serves to reduce friction or resist
ance and allow for movement. A chariot without wheels would not move
very well and the road beneath it would not last very long; without the
wheels, both the chariot and the earth would be torn up. Thus the Ofanim
represent the interaction of the spiritual dimension with the physical di
mension, and as with the wheel of a chariot that allows the chariot to move
over the earth without tearing it up, the Ofanim serve to remove friction or
resistance between humanity and the influx of divine or spiritual energy.
The essential relationship of the Ofanim to humanity is reflected by
the wheel of the zodiac (Mazlot), which is the manifestation of Hokmah
at the level of Asiyah and represents the twelve archetypes of human per
sonalities. It is also expressed through two archangels that the masters of
the Tradition identify as great Ofanim—Metatron and Sandalfon. You will
remember our previous exploration of Metatron as the image of the
human one in association with the story of Enoch. Sandalfon (Malkut in
Beriyah) is said to be the other face or other side of Metatron, as though
two sides of one Ofan. Sandalfon is the archangel that uplifts the prayers
of the faithful and elect before God and who transmits the blessings of
God in the assembly of believers. Her name literally means the "Shoe-
Angel," and like the wheel on the chariot, a shoe serves as the interface
between a foot and the ground. Metatron represents the divine ideal of
human evolution and Sandalfon, associated with prayer, meditation, and
sacred ritual, represents the way of that evolution.
Because of this function of serving as a direct interaction between the
spiritual and physical world, the Ofanim are often called the angels of
Asiyah and, as with the wheel of the zodiac, are often associated with the
movement of the moon, planets, and stars. In truth, the Ofanim are the
force in motion, through ebbs and flows, in every form within creation.
Thus, as much as the movement of the force in celestial bodies, they are
the movement of life-waves through world systems and all forms of con
tinuums or cycles in creation.
Hokmah, the Wisdom of Creation m
The intimate connection between the Hayyot and the Ofanim given
by Ezekiel alludes to the Hayyot as the agents of the divine will or divine
plan at the level of Yetzirah and the Ofanim as the agents of the interface
of that divine plan with the physical universe. Therefore, as the Ofanim
are often called the angels of Asiyah, the Hayyot are often called the an
gels of Yetzirah.
These two orders of angels are linked together in the vision of Ezekiel
in terms of movement, but they are also linked together through the faces
ascribed to the Hayyot—the face of a human, the face of an ox, the face
of a lion, and the face of an eagle. These correspond to the fixed signs of
the zodiac—Aquarius, Taurus, Leo, and Scorpio, respectively—the Ofan
of the zodiac.
Hayyot are the expression of the divine will and, thus, the intention of
Cod within and behind every movement of the force. The Ofanim are the
movements of God's Spirit according to God's intention.
Prophecy is the revelation of interactions of the holy Shekinah with the
physical world and, specifically, with humanity. Thus, prophecy is an ex
pression of the function of the Ofanim, and a given prophecy could be con
sidered an Ofan. Likewise, divine magic is the result of a change in the
relationship of the divine and the material world, which causes a correspon
ding change in the flow of the force and, therefore, a change in what actu
ally transpires in the material dimension—specifically, a change through a
human agent. This, too, is an expression of the function of the Ofanim,
and a true magical act in harmony with the divine will could also be con
sidered an Ofan.
If one contemplates the vision of Ezekiel and the vision of St. John,
one will find that the former corresponds to Sandalfon (Malkut) and the
latter corresponds to Metatron (Keter), as though one Great Ofan of the
light continuum. This is true of all the prophets. However, as explained
above, it is especially true of the visions of Ezekiel and St. John. In effect,
the vision of St. John is contained in Ezekiel's vision of the divine
merkavah, so that St. John's vision is the unfolding of the vision of Ezekiel
and of all of the prophets to its completion and fulfillment—the fruition
of the light continuum in the human life-wave.
112 Chapter Six
Spiritual Practices for Hokmah

Giving and Receiving Meditation
The following practice is common to both Gnostic Christianity and Ma
hayana Buddhism. It corresponds to both Hokmah and Tiferet on the Tree
of Life—to Hokmah as the awareness of sacred unity and realization of
the radiant holy breath,- to Tiferet as the awareness of the indwelling
Christ, the development of spiritual compassion and the mystery of the
crucifixion.
To fully acquire the power of the divine names, one must be aware of
the sacred unity and have an awareness of oneself as part of the sacred
unity. Likewise, one needs to become aware of the light-presence (Chris
tos) within oneself and the light-force within ones breath. One also needs
to develop spiritual love and compassion, which comes from the aware
ness of sacred unity, the light-presence and radiant holy breath of Cod
that we share with all that lives.
In the Gnostic Christian Tradition, spiritual or mystical attainment is
primary and such things as prophetic consciousness and magic powers are
secondary. The truth is that, without a significant degree of spiritual de
velopment and self-discipline, we are deluding ourselves in chasing after
the prophetic experience and magical powers. Giving and receiving med
itation represents one of the preliminary practices for the spiritual devel
opment necessary for more advanced practices of prophetic meditation
and divine magic.
That giving and receiving is given as a preliminary practice should not
lead one to think that it is in any way less powerful than the more ad
vanced practices. Preliminary practices are always the foundation of ad
vanced forms of practice, and when practiced by adepts and masters of
the Tradition, these basic practices have magical results. With this prac
tice, an advanced initiate can uplift and heal others on physical, psychic,
and spiritual levels. Likewise, he or she can banish negative forces from an
environment or person. A master could conceivably use this practice to
liberate a person from their karmic bondage. However, before such things
are possible, one must learn to uplift and heal oneself—to enlighten and
liberate oneself. Thus, such practices begin, in their basic form, as a work
on oneself and are preliminary in this sense.
The Base of the Practice

The base of the practice is fundamentally the same for all forms of giving
and receiving meditation. In fact, it is common to the vast majority of
meditation practices in Gnostic Christianity. The base of the practice is as
follows:
> Sit down and allow yourself to relax, yet remain completely alert.
Let your body find its own natural rhythm of breath, and gently
place your awareness on your breath—just being present with your
breath and the moment.
> Then envision the light-presence (the indwelling Christ) as a spiri

tual sun within and behind your heart. Imagine your breath linked
to this spiritual sun, as though the spiritual sun were breathing
through you. Feel the warmth of the spiritual sun in the center of
your being—the light, love, and healing power of Christ in you.
Feel the depth of knowledge, understanding, and wisdom of the
light-presence,- the depth of forgiveness and compassion. Feel the
sacred heart of Christ open in yourself and the acceptance of your
self, just as you are, by the Christ-presence. As you breathe, imag
ine that your whole body-mind is pervaded with the light—filled
with the light and love of Christ. This is the base of the practice,
which itself is the very essence of the practice.
Giving and Receiving with the Environment

> Begin with the base practice, establishing the spiritual sun within
you and linking your breath to the spiritual sun. Feel the texture
of your mind and heart—the mood and general atmosphere of your
consciousness. If you feel uneasy, anxious, unclear, if you notice
any form of mental or emotional negativity, if you feel resistance
to the spirit of truth in any way, or if you feel anything that is dark
and cloudy, then as you breathe in, breathe the negativity into the
spiritual sun. When you breathe out, breathe out light in its place.
Breathe in everything that is negative and unwholesome, and
breathe out everything that is good and true. The spiritual sun
transforms everything into the likeness of itself, so that you breathe
out light in the place of darkness. Breathe peace, joy, light, love,
clarity, hope, understanding, faith, and all good things into the at
mosphere of your consciousness.
114 Chapter Six
> Filled with the light-presence in this way, you can do the same
thing with the environment around you. You can breathe in any
thing that is negative or dark, and as you breathe out, you can envi
sion the environment being filled with light. You need not worry or
fear that anything can harm you that you breathe in, because the
spiritual sun of Christ in you cannot be harmed by anything. Such
is the real power of the Christ-self (the solar self).
Adepts and masters of the Tradition often use this method to uplift and
bless others in their environment, or to transmit substantial and helpful
spiritual energy.
Giving and Receiving with Oneself

> When you are comfortable with the above method, you can then
progress to giving and receiving with oneself. In this method you
visualize two selves, as it were, a light self and a dark elf. In the
meditation, you are the light self and the dark self stands in front
of you, perhaps five feet away.
> This dark self holds all the self-negativity of your consciousness—
all the feelings of insecurity, fear, self-loathing,- feelings of being
abandoned, rejected, and judged,- feelings of guilt, regret, or remorse,-
all the sorrow and suffering of your experience,- all the pain and
grief,- every possible form of negativity, including bitterness, re
sentment, anger, and hatred, and all imaginable vices (selfishness,
greed, and so on).
> Holding the image of the dark self before you, establish yourself in
the light-presence, and open your mind and heart to this aspect of
yourself completely. Feel the light-presence in you responding with
love and compassion to this darkness—yearning to embrace and
heal this dark and fragmented self. Open yourself to this dark self
and let the Christ-self in you take on the sorrow and suffering of
this lost soul completely. Breathe the breath of light. As you breathe
in, envision the negativity of this dark self as a sooty, reddish-brown
or black smoke, and see that smoke dissolved and transformed in
the light of the spiritual sun. As you breathe out, breathe light into
the dark self. In this way, continue to exchange your light and good
for all the negative energies of the dark self, seeing yourself and
this dark self progressively becoming brighter and brighter, until
both images are completely filled with the light. Then see yourself
exchanging light with yourself, the whole environment becoming
radiant with light—light upon light. Completing the meditation,
envision these two selves merging into one light-presence and
know yourself whole and complete, just as you are.
Giving and Receiving in Real Life

> Perform the base practice, and with the awareness and courage of
the Christ-presence, imagine as vividly as possible any actual situa
tion in which you have acted badly—a situation about which you
feel guilty or have remorse or profound regret, and that is actually
painful to even think about. Let yourself feel this whole thing
deeply and consider the harm done by your actions.
> Then, as you breathe in, take total responsibility for your actions in
that particular situation, but without any self-judgment or any at
tempt to justify your behavior. Acknowledge exactly what you have
done wrong and with your whole heart ask for forgiveness. Now, as
you breathe out, breathe out forgiveness, reconciliation, clarity, un
derstanding, peace, healing, and love. So, in effect, you breathe in
blame and breathe out undoing harm,- you breathe in responsibility
and breathe out forgiveness. As you accept responsibility, also let
yourself accept forgiveness from the inner self or Christ-self, know
ing tbat, in assuming responsibility and letting go of guilt, you are
forgiven by God. God has already forgiven you, but you must for
give yourself. When you complete this process, know that there is
peace between you and God.
> Oftentimes, initiates may complete this practice by actually seeking

out the person or persons that they have harmed and asking them for
their forgiveness. If that is not possible, instead they will seek out a
spiritual brother or sister and ask him or her to listen to their confes
sion of responsibility. Sometimes, such action is necessary for us to
accept self-forgiveness and to actually experience full healing. Being
responsible for ones actions is essential to authentic spirituality. In
the end result, whatever we do to others, we have done to ourselves.
This is the truth we discover in higher states of consciousness.
116 Chapter Six
Giving and Receiving for Others

> Perform the base practice; then imagine someone to whom you feel
very close magically appearing in the space before you—a friend or
loved one you know to be suffering or having a difficult time in life.
Follow the same steps as in giving and receiving with oneself, until
the image of your friend or loved one is completely filled with the
light-presence. When the process is complete, imagine that they
are healed and fulfilled totally, with no doubt in your mind. Instead
of merging with the image of the person, see them departing in joy,
going their own way.
> Once you can do this well with friends and loved ones, practice
doing it for strangers. At the point you can do this practice with
deep feeling for strangers, you are ready to perform this practice
upon those you would consider enemies or whom you do not like.
The ultimate aim of this practice is to be able to perform it just as
well for a friend, stranger or enemy. Such is the nature of true spiri
tual love and compassion or the sacred heart of Christ.
SEVEN
B1NAH, THE DEPTH OF

UNDERSTANDING, THE
DIVINE INTELLIGENCE
Attributes
Thirty-Tivo Paths of Wisdom-. Sanctified Consciousness
(Sek-hel MeKudash),- this is the foundation of Original
Wisdom, and it is called "Faithful Faith", its roots are in
AMcN. It is the father of faith, and from its power faith
emerges
Binah: Understanding
Place on the Tree of Life-. Head of the Pillar of Severity
DiVine Name: Elohim or Yahweh Elohim

Alternative Divine Names: Elohim Hayyim, Living God;
Shekinah Aila, Upper Shekinah,- Tzedek Elyon, High
est Justice
Partzuf Above: Aima, Mother

Partzuf Belotv-. The Holy Mother, Mother Mary,- the Matri
archs, Prophet Miriam in the Torah
Divine Image: A mature woman, the image of Mother Mary,-
Mother Mary enthroned with the Apocalyptic Lamb
seated upon the Book of Seven Seals in her lap,- the
image of the Woman of Light in the Apocalypse
Archangel: Tzafkiel or Shabbatiel
117
118 Chapter Seven
Order of Angels: Aralim
Celestial Attribute-. Shabbatai, Saturn
Titles Given to Binah: Mother Sophia or Mother Wisdom; Depth of End,-

The Holy Womb; the Matrix of Creation; the Matrix of Light;
Khorsia, the Throne; Marah, the Bitter Sea or Great Sea; Pearl of
Grace,- Queen of Heaven; Star of Grace; Sophia Stellarum, Starry
Wisdom,- Mother of Faith; Holy Birther,- the Crone or Old Hag,-
Woman of Light,- Mother Israel; Throne of Glory,- Divine Grace,
Divine Fullness, God the Mother,- The Matriarch,- the Way,- Cave
of the Ancestors,- The Eternal Sabbath, Bridal Chamber
Level of the Soul: Neshamah, Divine Nature or Heavenly Soul
Spiritual Experience: The Radiant Holy Breath of God,- the Anointing

with the Supernal Light,- the Vision of Pure Delight; the Vision
of Sorrow
Virtues: Self-discipline,- responsibility,- silence,- divine authority,-

discipleship
Vices: Lack of organization,- greed; lack of self-discipline,- betrayal-

cupidity
Symbols-. The Cave,- The Vesica Piscis,- the Kteis or Yoni,- the cup, chal
ice or grail,- the Outer Robe of Concealment,- the letter He,- The
Chair of the Elder
Commandment: You shall not make wrongful use of the name of the Lord
your God (Exodus 20:7)
Sermon on the Mount. Blessed are those who are persecuted for righteous
ness sake, for theirs is the kingdom of heaven (Matthew 5:10-12)
Angel of the Apocalypse and Churches: The Presence of the Holy Angel
(Revelation 2:1-7)
The Radiant Darkness

Hokmah is the radiant fullness of all divine potential and Binah is the
emptiness or radiant darkness through which all divine potential is real
ized. In Keter, this divine fullness and primordial emptiness are one and
Binah, the Depth of Understanding, the Divine Intelligence U9
the same divine being. At the outset of the creative act, the divine being
reveals itself in Hokmah-wisdom, its pure radiant awareness, to itself, its
own infinite receptivity—Binah, its understanding or intelligence. On the
one hand, Binah resides in THE luminous abundance of Hokmah like the
emptiness or radiant darkness of a mirror, and emerges from within
Hokmah and envelopes the divine radiance, becoming its super-intelligi
ble plane of self-reflection. On the other hand, Binah emerges directly
from within Keter as a simultaneous emanation with Hokmah, the dark
and light aspect of the primordial divine essence—pure awareness and
perfect receptivity.
Like a supernal circuit from which no cosmic energy escapes, Keter-
Hokmah-Binah of Atzilut is a sacred unity—one and the same being-con
sciousness-force. Hokmah is the outpouring of the infinite possibility of
Keter into the midst of Binah in a single and undifferentiated Emanation.
The infinite radiation of Arik Anpin enters into the great void of his-her
boundless receptivity. In that mirror-like nature, the great face of God is
reflected and the Atik Yomin (the Ancient of Days) knows him-herself.
Thus God receives Godself back into Godself, as it were, and it is this
self-knowledge from which creation is born. Keter is the Gnostic or
knowing being, Hokmah is the Gnosis or knowledge itself and Binah is
that which is known. Every creature and the whole of creation are in
Binah (Gods understanding or intelligence) as in a womb.
To understand this, one must bear in mind that Gods knowledge is not
like our typical human knowledge, which is knowledge of things seem
ingly separate and apart from us. In our human knowledge, there is a divi
sion between the knower (subject) and that which is known (object), but
in divine Gnosis there is no division between the knower and the
known—God knows all things within Godself as Godself. Thus, knowing
him-herself and perceiving him-herself, God knows and understands all
things in Godself.
We have spoken previously of Keter appearing and disappearing from
within Ain Sof—that is, when Keter turns toward Ain Sof, it merges with
Ain Sof and disappears, but when Keter turns away from Ain Sof toward
the Sefirot below, it appears. This is directly reflected in Binah. For when
Binah is turned toward Keter, she and Hokmah merge and are the fullness
of Arik Anpin—the big face of God. When she turns downward, giving
120 Chapter Seven
birth to the seven Sefirot of construction below, she appears as Aima, the
supernal Mother, and Hokmah appears as Abba, the supernal Father.
Binah, as the self-knowledge of God from which all of creation comes
into being, is the "foundation of original or primordial wisdom," Her abil
ity to unite herself with Hokmah in Keter is her "faithful faith" and the
truth of her "roots being in Amen," a title of Keter. Binah is sanctified in
her unity with the infinite.
The Archetypal World—The

World of Supernal Light
As expressed in the last chapter, Hokmah represents the sayings or axioms
upon which creation is founded—hence the wisdom of Creation. Binah is
the underlying pattern or structure that gives order to these sayings so that
their power might be actualized and their meaning understood. The say
ings themselves are the force of Hokmah, and the pattern or structure that
connects them creates the forms they assume—not the gross forms of ac
tual manifestation, but rather the supernal or archetypal forms that are the
patterns upon which all actual forms are founded. The force of Hokmah
becomes the archetypal forms or heavenly images of creation in Binah—
the meaning of the divine name Yahweh Elohim as the expression of Binah
at the level of Atzilut. Yahweh is the one consciousness-force and Elohim
is the archetypes through which the one consciousness-force manifests.
What actually becomes manifest is Da at and the seven Sefirot below the
great abyss.
This is reflected in the story of the construction of the tabernacle,
which was built based upon the pattern of the supernal world. Betzalel
was chosen by divine election as the builder of the tabernacle, and it is
said that Yahweh filled Betzalel with the spirit of wisdom, understanding,
and knowledge (Exodus 31:3). Thus, the tabernacle was to be built with
the same principles as the Olamot. Based upon our own experience, this
may be explained in the following way. Hokmah is akin to the knowledge
one receives from others, which has evolved through previous life experi
ence. It represents the capacity to receive and integrate fundamental
means or axioms into ones own mental being. Binah indicates the capaci
ty to draw out additional information from what one has received, and
Binab, the Depth oj Understanding, the Divine Intelligence 121
Da at represents ones capacity to carry out actual work based upon ones
acquired knowledge and understanding. In terms of the divine, this creative
capacity of wisdom, understanding, and knowledge is infinite. In relation
ship to the ideal form of a tabernacle—the heavenly tabernacle—the actual
forms of tabernacles or temples that can be generated to reflect the ideal
form are potentially endless.
Essentially, Binah represents the idea of God as the ideal form and all
archetypes as variations of that supreme ideal. These archetypes all exist
in the sacred unity of the ideal form. Thus, the archetypes of all things are
equal, although they are archetypes of unequal things—for in the ideal
form that God is, they are all united and equal. The highest supernal
angel, the soul of a human being, and the existence of the smallest crea
ture have one single archetype in God—Gods own divine being in which
all ideal forms are identical. God imparts Godself to all things equally to
the degree that they are from God and founded upon God. The holy an
gels, all humankind, and all creatures are equal as they first emerge from
God. If one sees things at their source, in the very essence of their being,
one sees that they are all equally great and wonderful—equal in every
way. If one perceives this equality in space-time-consciousness, one can
only wonder at the nature of equality to be found in eternity. For the
smallest creature is far greater in the divine being than the highest super
nal angel i? in itself. In God, all things are perfectly equal and all are
equally in God. Such a perception is a vision of delight, but it is also a vi
sion of sorrow when one sees cosmic ignorance preventing this self-real
ization in so many good creatures of God.
The Pleroma—Divine Fullness

In the Jewish Kabbalah, the divine name for Binah is "Yahweh pro
nounced as Elohim." As we explored in the chapter on Da'at, which shares
the divine name Yahweh Elohim with Binah, Yahweh Elohim alludes to
the idea of the one force or life-power that assumes many forms. As we
saw above, the pleroma or divine fullness proper is Hokmah, while Binah
is the primordial emptiness or receptivity through which the divine full
ness is actualized. The phrase "Yahweh pronounced as Elohim" suggests
the principle of emptiness inherent in Elohim.
122 Chapter Seven
One way to understand this is in terms of the Partzuf of Binah, Aima,

and the idea of the Mothers womb. Until activated by the reception of
the Father's seed-force, the Mother's womb is a profound emptiness, but
once the Mother receives the issuance of the Father, she becomes divine
fullness. Until the seed-force passes into the Mother, the force of the Fa
ther is only potential, and likewise, the power of the Mother to matrix the
force and manifest it in form is only potential. Thus, through their union,
the Father and Mother actualize one another.
The analogy of the male and female in union is alluded to in the name
of Elohim itself, which is a feminine noun with a masculine plural, sug
gesting the idea of the womb of the pregnant mother. It is a name sug
gesting an absolute unity in infinite multiplicity. Some occultists have
ascribed the meaning of Elohim as a plethora of gods and goddesses, as
the idea of the pagan faiths,- however, such an association misses the sub
tlety of the divine name completely. First, one must understand that the
idea of the Father and the Mother is not two but rather is one—the prin
ciple of force and form are one in the supernal world. Second, one must
understand that the idea behind a feminine noun with a masculine plural
does not suggest a multiplicity of goddesses and gods, but rather one di
vine parent who can infinitely generate and give birth—the endless gen
eration of creation. Third, the plurality associated with the divine being is
one of qualities, attributes, or apparent functions, akin to qualities, attrib
utes, and functions that might be associated with a person. For example, a
woman can be a specialist at work, like a lawyer, and as a lawyer she may
have many different qualities. She may also be a daughter, sister, wife,
mother, and a leader in a community service, among other things. What
ever qualities, attributes, or functions might be ascribed to her, they are all
the expression of one person—one woman—and she is the unity behind
all qualities, attributes, or functions that might be ascribed to her and she
is more than all these qualities, attributes, and functions (she is herself). It
is similar with the relationship of God to God's qualities, attributes, and
functions in creation. Elohim as a name of God does not mean the plural
ity of many different gods and goddesses, but rather one supreme being
that manifests him- or herself through countless qualities or attributes and
functions, which form the matrix of creation.
Itinah, the Depth oj Understanding, the Divine Intelligence 123
This gives insight into the nature oi the Olamot and Sefirot. They are
Elohim, the many qualities or attributes and operations of Cod in cre
ation. The Sefirot exist in the sacred unity that God is and cannot be seen
in any way separate and apart from God or separate and apart from one
another. They are "like the flame to the coal," as the Kabbalah says.
Elohim is composed of the letters Aleph (K)-Lamed (b)-He (H)-Yod
(”)-Mem (C). Aleph, as we have seen, is the letter of Gods spirit. Lamed,
which as a word means "ox goad," suggests a driving or directing force. He,
which means a "window" or "opening," suggests the idea of a channel
through which light and spirit pass. Yod, which means "hand," suggests the
hand of God or power of God and specifically the seed-force of Hokmah.
Mem is considered a "Mother Letter," associated with the primordial ele
ment of water. It literally means "seas" or "waters," and denotes the medium
or substance of creation—consciousness. All of these ideas directly suggest
the Mother, the womb or matrix—the living God (Elohim Hayyim).
The womb brings the spirit into form, and the pangs of giving birth
are, indeed, an irresistible driving force. The womb is the channel of all
life, the passage through which all life comes into being. The nature of
that life is the one force, and the one force is consciousness. Everything is
the one consciousness-force, and this consciousness-force is inseparable
from being. This is the meaning of Elohim.
Elohim is the divine name used throughout the story of creation. The
name of Elohim appears thirty-two times in the story of creation, reflect
ing the ten sefirot and twenty-two letters, which form the circles and lines
of the Tree of Life glyph and represents the diverse manifestations of the
one consciousness-force in the creative act. Elohim means the divine pres
ence and power of creation.
The Supernal Mother and Shekinah

The Partzuf of Binah is Aima, the supernal Mother, which is alluded to by
the divine name of Elohim, as we have seen. All of the Partzufim of the Se
firot come into being through the Partzuf Aima, for it is through the su
pernal Mother that the transcendental and impersonal dimension of Cod
becomes personal and immanent. Without the divine Mother, the heaven
ly Father is not the Father, and the Son and Daughter do not come into
121 Chapter Seven
being. The Father-Mother is the great face of God (Arik Anpin), and thus,
without the Mother, the face of God does not form and appear. As the di
vine matrix, the supernal Mother is the primordial space in which every
thing comes into being and she is the relationship or interconnectedness of
everything, including the connectedness of the God and creation.
It is a great mystery exactly how the Godhead, the transcendental and
impersonal, becomes translated into the personal and immanent God—
how, on the one hand, we can experience God as completely impersonal
and yet, on the other hand, experience God in a completely personal way.
These two modes of experiencing the divine would seem to contradict
one another. However, the nature of divine being is energy and intelli
gence, and the aspect of intelligence is self-awareness. Therefore intelli
gence, the Mother, tends to generate the phenomena of person.
The Mother is the power of God to limit or constrict Godself—the
power of the tzimtzum. She is the Sefirot, the divine names, and Partzu-
fim, and through her the archangels, orders of angels, and the worlds
coming into being, which allow human beings to experience a connection
with God and to consciously unite with God. A traditional saying in the
Kabbalah is that "He and His Name are One." She is the holy name,- unit
ing oneself with the name, one is united with the Holy One of Being.
The divine Mother is, thus, the divine power of Yichud-Unification
and the Yichudim (plural), through which the Sefirot and Olamot are
joined together in unity and harmony, and through which the soul is
joined to the Sefirot and the Sefirot are joined to the soul.
The Mother is the Shekinah—the divine presence and power of God—
in all of its forms. Binah is the upper Shekinah, the Queen of Heaven, and
Malkut is the lower Shekinah, the earthly Mother. The Upper Shekinah
(Mother) and the lower Shekinah (Daughter) are intimately linked togeth
er—the Daughter (Malkut kingdom) being the image of the Holy Mother
below. In the soul of the tzaddik (righteous person or enlightened human),
the unity of the Holy Mother and Daughter becomes fully conscious,
which is to say fully realized and actualized—hence the divine power that
moves with the prophets and apostles of God.
The Shekinah is synonymous with the Holy Spirit. Thus, the Holy Trin
ity of the Father, Son, and Holy Spirit is actually the Father, Son, and
Mother-Spirit. The Holy Spirit is the divine Mother who, in union with the
Binah, the Depth of Understanding, the Divine Intelligence 125
heavenly Father, gives birth to the Mes

siah, and She is the Daughter who is the
Holy Bride of the Messiah. Thus, within
and behind the Holy Trinity is the Holy
Tetrad of the Father and the Mother, and
the Son and the Daughter—the sacred
unity of the Tetrad being represented by
the sign of the cross (see Figure 5).
The hexagram or Star of David rep
resents the union of the upper and
lower Shekinah, and thus the unity of Figure 5: The Sign of the Cross.
God the Mother with the elect (Israel).
Specifically, the hexagram is the symbol of the macrocosm (God) and the
pentagram or five-pointed star is the symbol of the Christed microcosm
(human being). The hexagram is, therefore, the activity of the Shekinah
above and the pentagram is the activity of the Shekinah below—the
hexagram itself representing the unity of the Mother and Daughter be
cause the power of the Daughter is the Holy Mother (Elohim).
The upper Shekinah is the Shekinah in the world of supernal light, and
the lower Shekinah is the Shekinah in creation and the material world.
The world of supernal light is the direct emanation of the divine presence
and powered Cod and the Godhead. Therefore, in the Christian Kabbal
ah, the upper Shekinah is called Mother Sophia or uncreated wisdom,
while the lower Shekinah is called Daughter Sophia or created wisdom. In
essence, the upper and lower Shekinah are one presence and power and
there is no division between them, so that everything that is said of the
upper Shekinah is true of the lower Shekinah. For the lower Shekinah is
simply the presence and power of God manifest at a lower grade, closer to
our ordinary level of consciousness and experience.
The face of the Father is One, depicted by the great name of Yahweh,
but the faces of the Mother are many, depicted by the name of Elohim.
The face of the Father-Abba is not seen, save through the agency of the
Mother-Aima. When the face of God appears to change from one face to
another face, such as from mercy to judgment, the face of the Father has
not changed,- rather, we are beholding a different face of the divine Moth
er. The Mother is the all in all.
126 Chapter Seven
The Faces of the Shekinah—Our Divine Mother

In relationship to God and the Godhead, the Shekinah is Bride and Com
panion, and she is the Mother of God, giving birth to the God in creation.
Everything we behold of God and experience of God is the Shekinah—
God the Mother.
The Shekinah, as the supernal Mother at the level of Atzilut, is insepa
rable from Cod the Father and the Godhead. They abide together in per
fect unity continually, never separating from one another. Yet, as the
cosmic Mother at the level of Beriyah, the Shekinah enters into union and
departs from union with the Holy One. She either is united with the holy
one or acts independently of the Holy One, all according to the activity
of creatures in creation, specifically humanity in whom there is the divine
power to either effect unification or division. This divine power to unify
or divide is the Shekinah herself, who is the divine presence and power
within creature and creation and thus within the human soul. When
human beings pray, meditate, perform sacred ceremony, and bring their
souls into union with God, they join the Shekinah that indwells them to
God. Conversely, when human beings give no thought of God and do not
act to unite themselves with Cod, the Shekinah indwelling, in effect, is
separated from God. Significantly, according to the Kabbalah, when a
man and woman join together in love and there is an awareness of the di
vine in their union, their unification below brings about a spiritual union
of Cod and the Shekinah above—and thus the union of the man and
woman is blessed. Therefore, the covenant of marriage is most holy in the
eyes of the Kabbalah, for it is one of the central ways through which a
unification is brought about both above and below.
The relationship of the Shekinah and God is often viewed in sexual
terms. On one level, the Song of Solomon in the Scriptures is interpreted
as the love affair between God and the Shekinah,- although, on other lev
els, it is contemplated as the love-play of the Bridegroom (Tiferet) and
Holy Bride (Malkut) or as the relationship of the Christ-presence to the
assembly of the elect. As the love affair of Cod and the Shekinah, the
Song of Solomon indicates bliss or delight as the foundation of creation—
for creation comes into being and is sustained through the love-play of
God and the Shekinah. We saw in our exploration of Keter that ratzon is
the very nature of the creative impulse—desire being the primary expres-
liinah, the Depth of Understanding, the Divine Intelligence Í27
sion of the force or energy of creation. Therefore, one could rightly say
that the ground of creation is a cosmic orgasmic bliss—the most essential
experience of the divine power being one of divine joy. According to the
masters of the Tradition, the love of the Shekinah for the Lord is passion
ate, and one who experiences that love is filled with unimaginable divine
bliss.
The passion of the Shekinah does not only extend to Cod but also to
the faithful and elect who are lovers of Cod, to whom she is also a com
panion. She cleaves to the Lord and she cleaves to those who unite them
selves with her in her love of the Lord, and thus joins together lovers with
their beloved.
The lower Shekinah is the Holy Shabbat (Sabbath) and the upper
Shekinah is the queen of the Shabbat. When the faithful and elect re
member and keep the Shabbat, withdrawing from mundane activity and
focusing upon the supramundane activity of spiritual study and discourse,
prayer, meditation, and sacred ritual, they join themselves to the lower
Shekinah. Through their invocations, the upper and lower Shekinah are
united, and the Shekinah and God are drawn into mystical embrace, so
that blessings of grace pour out upon the assembly and the Shekinah is
manifest in the world. The daily continuum of spiritual living and spiritu
al practice throughout the week is akin to the foreplay of love, and the
Shabbat is akin to the climax of love-play in mystical union.
Immediately following Binah on the Tree of Life are the Sefirot of
Hesed (mercy) and Cevurah (judgment), which are balanced by the
Christ-center, the Sefirah Tiferet (beauty or compassion). This alludes to
the two faces of the Shekinah or the Mother of enlightenment—the
bright Mother and the dark Mother or Sophia Stellarum (starry wisdom)
and Sophia Nigrans (dark wisdom). At the level of Atzilut, as indicated
above, the bright Mother and the dark Mother is one and the same: She
is the divine presence and power of the supernal light—hence the Moth
er of enlightenment. But at the levels of Beriyah, Yetzirah, and Asiyah,
she is both the bright Mother and the dark Mother. She manifests as the
mercy of Cod and the judgment of God, peaceful emanations and wrath
ful emanations.
This is reflected in the eightfold initiation into Christ consciousness, one
version of which is as follows: Birth, Baptism, Transfiguration, Crucifixion,
128 Chapter Seven
and Resurrection, which leads to the Ascension and the outpouring of the
holy fire of Pentecost. In birth, the bright and dark Mother are one and
the same,- for in giving life, the Mother also brings the sorrow and suffer
ing of death. Birth, itself, is a traumatic experience for both the mother
and the child. Baptism is an initiation of rebirth in the Holy Spirit—a
mystical death that leads to the temptation. The baptism is the bright
Mother giving birth to Christ in us, and the temptation is the dark Moth
er manifesting as the ordeal of initiation. The transfiguration is the out
pouring of the blessings of the bright Mother in divine revelation, which
is followed by the manifestation of the dark Mother, once again, in the
passion and crucifixion of the Christ-bearer. Through this dark night, the
bright Mother shines forth in full glory as the redemption of the resurrec
tion and the unification of the ascension—the supreme revelation of the
mystery of Messianic consciousness. In this process of initiation into super
nal or Messianic consciousness, both the bright Mother and the dark Moth
er act toward the same end—the enlightenment and liberation of the soul.
She is the same divine Mother, whether manifest in mercy or judgment,
peaceful or wrathful emanation. Within and behind the appearance of
peaceful or wrathful emanation, she is the blissful emanation of mystical
union—supernal or Messianic consciousness. To experience this divine
bliss, the aspirant must enter into the embrace of the dark Mother (Sophia
Nigrans), for only through the dark Mother is the full power and glory of
the bright Mother (Sophia Stellarum) realized.
At the level of Beriyah, the divine Mother, the Shekinah, is both the
light and the darkness. She is the Mother of enlightenment or the Messi
ah and the Mother of ignorance or the cosmic illusion-power. She is the 1
consciousness-force within all creatures, whether enlightened or unen
lightened. At the level of Yetzirah, the Shekinah is, thus, the queen of
heaven, Mother of the holy angels of God, and she is the queen of
demons, giving birth to the klippot. In Asiyah, she is the life-power in the 1
saint and sinner alike, and she gives to both the righteous and the wicked j
according to their desire to receive. The Shekinah is the light of the king
dom of heaven, but she is also the purifying fire of Gehenna (the domin
ion of hell). Nothing exists apart from God,- therefore, all things are the 1
manifestation of the divine presence and power of God. i
Binah, the Def)th of Understanding, the Divine Intelligence 129
Thus, the Shekinah is called both a virgin and a harlot. In her essence
and nature, the Shekinah is ever the same—pure and completely un
changed. She is like a mirror that reflects images of good and evil, light
and darkness, beauty and horror, yet regardless of what forms she assumes
or what images appear in her, neither trace nor taint, nor stain nor mark,
is left upon her. Yet, because she consorts with good and evil, angel and
demon, saint and sinner alike, refusing no one her embrace, she is called a
harlot. Such is the nature of the divine Mother.
This explains the mystery of what the masters of the Tradition mean
when they say the Partzuf of Mother-Aima below is both the Virgin Mary
(Mother Miriam) and the Whore of Babylon. On the side of the holy em
anations (Sefirot), the Virgin Mary is the divine incarnation of Mother-
Aima or Partzuf of Binah below. However, on the side of the impure
emanations (klippot), Binah appears as the Whore of Babylon, the moth
er of abominations. The Whore of Babylon essentially represents the view
of life from the perspective of cosmic ignorance—selfishness, lust-greed
and fear-anger. The Holy Virgin, thus, represents the view of life from the
perspective of enlightenment.
From the most brilliant light and great beauty to the most unimagin
able darkness and horror, from the heights of supernal consciousness to
the depths of cosmic ignorance, and the whole spectrum of conscious
ness-force ill between, all are the faces of the Divine Mother, the manifes
tation of the Shekinah—blissful, peaceful, and wrathful. Essentially,
encountering the Holy Spirit, one encounters oneself, the state of ones
own consciousness or soul, and the appearance of the Divine Mother is
the radiant nature of one's own mind.
The Image of the Divine Mother—

Crown, Throne, and Kingdom
Until the divine vision of St. John, no book of prophecy that appears in
the canonized Scriptures gave a specific image of Mother-Aima (The
Woman of Light [Revelation, Chapter 12]), yet Mother-Aima appears at
the heart of the experience of the prophets in the vision of the one-who-
sits-upon-the-throne. The image of the one-who-sits-upon-the-throne is
said to be "the appearance of the likeness of the glory of Yahweh," which
130 Chapter Seven
appears "like a human form." The human being, according to Genesis, is

created in the image of Elohim, and you will recall the traditional phrase
from the Jewish Kabbalah for the divine name of Binah—"Yahweh pro
nounced Elohim." The description of the one-who-sits-upon-the-throne is
a visual image of Yahweh pronounced Elohim and alludes to Mother
matrix of the divine vision.
From one prophetic vision to another in the Scriptures, the image of
the one-who-sits-upon-the-throne is different, reflecting the grade of the
prophecy or degree of the enlightenment experience of the prophet, as
well as the nature of the interaction and interrelationship of the spiritual
and material world at the time of the prophecy. Sometimes the divine
image on the throne is a Partzuf proper, as in the vision of Daniel who
beholds the image of Atik Yomin—the Ancient of Days (Daniel 7:9).
Sometimes the image on the throne is an archangel, such as Metatron,
Michael, or Gabriel. Esoterically, whether a Partzuf or an archangel,’the
one-who-sits-upon-the-throne is called Hua, which is intended to mean
"he-she." However, in Hebrew, Hu means "he" and Hua means "she",-
therefore, the term Hua suggests Aima-Elohim.
According to the masters of the Tradition, when the phrase "the angel
of Yahweh appeared unto . . ." occurs in the Scriptures, it connotes the
Shekinah, who is the great angel of Yahweh. In Exodus, two images of the
great angel of Yahweh are given, the image of the Pillar of Cloud and the
image of the Pillar of Fire, which are said to be Metatron and Sandalfon,
respectively, the archangels of crown and kingdom. They are images of
hua-she, the Shekinah. As the throne unites the crown and the kingdom,
Aima-Binah is implied.
The appearance of the Mother-Shekinah as the angel of Yahweh is Binah
at the level of Yetzirah. The appearance of the Mother-Shekinah as a
Partzuf proper is Binah at the level of Beriyah. If an adept has a direct expe
rience of supernal or Messianic consciousness—direct knowledge, under
standing, and wisdom—then he or she has touched upon Binah of Atzilut.
In the vision of the one-who-sits-upon-the-throne, the holy Mother is
the crown, throne, and kingdom. The throne itself is Mother-Aima, the
crown is the upper Shekinah, and the kingdom is the lower Shekinah.
These three symbols represent the threefold manifestation of the Holy
Spirit. As the crown, the Holy Spirit is Ruach Ha-Enoch, the spirit of the
initiates. As the kingdom, the Holy Spirit is Ruach Ha-Elijah, the Spirit of
the prophets. As the throne, the Holy Spirit is Ruach Ha-Messiah, the
spirit of the anointed one—supernal or Messianic consciousness.
Ruach Ha-Elijah represents the power of mystical attainment and
Ruach Ha-Enoch represents the power of magical attainment. Mystical at
tainment is the ability to ascend into higher levels of consciousness,- mag
ical attainment is the ability to embody something of the higher levels of
consciousness-force or to bring down spiritual power into the astral and
material planes. Ruach Ha-Messiah represents the union of mystical and
magical attainment, for the attainment of supernal or Messianic con
sciousness is both mystical and magical, as we see with Master Yeshua.
The symbol of the throne representing supernal or Messianic conscious
ness identifies the Mother-Aima as the supernal consciousness.
The crown, throne, and kingdom all connote divine authority. It is the
divine Mother or Shekinah that grants divine authority to the Tzaddik,
and a true Tzaddik will only act according to the divine authority granted
to him or her, always using the holy Shekinah by divine permission. This is
the essential distinction between a wonder-working man or woman of God
and a sorcerer or black magician, for the holy ones act for the sake of the
divine will and divine kingdom and do not practice divine magic to serve
their own self-will or self-interests. The aim of the true initiate, like the
Shekinah herself, is always to heal—to enlighten and liberate.
These symbols of the holy Mother-Aima allude to the noble ideal of
the holy priest-king Melchizedek and the primordial Tradition. The pri
mordial Tradition—the order of Melchizedek—is the Mother of all wis
dom, and Mother Wisdom is the Mother of all the enlightened ones.
The Holy Virgin—Mother Mary

The Partzuf of Aima, God the Mother, becomes incarnate in the Mother
Mary. According to the stories and legends of the Tradition, Mary was
something of a spiritual prodigy, experiencing dreams, visions, and visita
tion of saints and holy angels from her earliest youth. There was a mysti
cal circle in the hills of Galilee, founded upon the way of the prophetic
assembly, and she was recognized as a soul of a higher grade by the elders
of the circle and was received as a disciple. Among the elders was an old
132 Chapter Seven
woman who was a prophet. This old woman saw that Mary was the rein
carnation of the soul of the prophet Miriam and in a vision she saw that
Mary rediscovered the miracle of Miriams Well, which was said to be hid
den on the shores of the sea of Galilee.
Joseph was also part of the mystical circle and married Mary. Shortly
after their marriage, Mary had a dream that she was to give birth to a
great Soul of Light who would be able to become the Messiah. Joseph be
lieved in Marys dreams and they sought to conceive a child together
using special practices involving the sexual mysteries (Arayot), which
they learned from elders of the circle. Through these spiritual practices,
they were able to draw in a great Soul of Light, the Soul of Yeshua.
When the great Soul of Light entered into Mary's womb, the Shekinah
descended upon her, indwelt her, and joined her soul to the Partzuf of
Aima, so that she became God the Mother, for only the matrix of creation
could give birth to such a great Soul of Light and be the Mother of the
Messiah. As the child grew in her womb, Mary became filled with divine
illumination and the spirits of the prophets, the patriarchs and matriarchs,
and holy angels of God were constantly coming and going from her pres
ence. Everyone who entertained her company felt the presence of Yah
weh with her. When she gave birth, she gave birth to light and she
became Miriam's Well, for living waters came forth from her heart-song.
These waters mingled with the waters of the baptism in the Jordan, so
that on the day the soul of the Messiah descended upon her Son, she be
came the Mother of God.
According to the Gospel of St. John, like a great mother eagle, Mother
Mary gently pushed the fledgling Messiah out of her nest, initiating the
wonder-working ministry of the Son at the wedding feast of Cana. As the
Son grew in power, in knowledge, understanding, and wisdom, and em
bodied the fullness of divine love, the Mother grew in glory, and grace
upon grace poured forth from her through the Son and the Daughter, his
Holy Bride. The Mother and the Son are inseparable, for through the Son
of God, she is the Mother of God, and through God the Mother, he is
God the Son. The Son of Adam, Sun of God, is the advent of the supernal
light in the world, and the Mother is the space or environment in which
the advent transpires—the channel of divine grace. Everything transpires
in the holy Mother.
Binah, the Depth of Understanding, the Divine Intelligence ¡33
The incarnation of the holy Mother is different than the incarnation of

the Son and the Daughter—for Mother Sophia, the uncreated Sophia, is in
finite and eternal, and completely transcendental. She is Incarnate to the
Son (Christ the Logos) and to the Daughter (Christ the Sophia) and to
those who receive the divine fullness of Christ in themselves. Yet she re
mains transcendent and transparent to all others until she is fully glorified in
the Son and she herself is taken up into heaven through ascension. Christ
the Logos pervaded the Nefesh of Lord Yeshua, and Christ the Sophia (cre
ated Sophia) pervaded the Nefesh of St. Mary Magdalene, but uncreated
Sophia—Mother Sophia—merged with the Neshamah of Mother Mary,
being too glorious to fully dwell in the earthly form of a mortal being. Thus,
only when Mother Mary shed the earthly form, assuming her heavenly
image, did she become the Mother of creation—the Mother of all. What
could be completely embodied of Sophia was in the Bride, and what was
transcendental came in through the Mother. The Mother becomes imma
nent through the Son, her divine grace passing through the Son to the
Daughter-Sophia, his Bride. For this reason, little is spoken of Mother Mary
in the divine life of the Holy Gospel until after the assumption. It is then
that the fullness of Mother-Aima is revealed in her.
Light came down to the children of Israel at Mount Sinai, and wisdom
spoke in the prophets of Israel, but the presence of light was rejected.
Therefore, light came down as the Mother, the Son, and the Daughter, so
that through the Partzufim below, the grace of the Partzufim above might
be in the world and the world might be joined to the world of supernal
light. The Mother is the world of supernal light. The Bride is the supernal
light within and all around us. The Son is the light transmission, the pat-
tern-that-connects the world of supernal light and the material world. In
the holy Mother, a new heaven and new earth has come into being, and a
new humanity—a supernal or divine humanity. The faith of the Gnostic is
in the great Mother, our spiritual hope is in the Holy Bride, and our love
is the divine love of Yeshua Messiah—the sacred heart of Christ. The
Mother is the all in all. One who calls her the "great goddess" has not mis
spoken, if by goddess they mean also the One God—Yahweh pro
nounced Elohim.
The image of the woman of light, Mother Israel, is the heavenly image
of the Mother after the assumption, but there are other images of the
134 Chapter Seven
Holy Mother nearer to us. These, too, appear in meditations on Binah-

Aima, as do various chants of the Mother. It is Binah that Christian Kab-
balists contemplate in the image of the holy Mother.
Pistis Sophia—Faith Wisdom

Binah is called the "parent of faith" because faith is the influence of Ne-
shamah, which resides in Binah. It is also attributed to Binah because faith
is a manifestation of divine grace, and Mother-Aima is the channel of
grace.
In Gnostic Christianity, faith is often called Pistis Sophia, which is
Greek, meaning "faith wisdom." One cannot help but see the correspon
dence of Pistis Sophia to the name Yahweh Elohim, which links Binah and
Hokmah—the parent of faith and wisdom on the Tree of Life. While or
thodox forms of Christianity believe in salvation through faith in Jesus as
the literal "only begotten Son of God," Gnostic Christianity teaches self
realization or enlightenment through direct spiritual experience—Gnosis.
Thus, among Gnostics, faith assumes a different place and meaning.
Christian Gnosticism speaks of the gift of the fiery intelligence that
awakens one to the divine life and leads one in the path of conscious evo
lution. This gift is the influence of ones Neshamah and is the power of
the Holy Spirit. The first manifestation of the gift is Pistis Sophia, which
is to say, the dawn of faith. This is something more than mere mental be
lief or vital sentimentality, for it comes from the depths of one's being.
Gnostics speak of faith as "a sense of the great mystery," which impels one
in a spiritual quest to gain Gnosis of the mystery. Likewise, it is said to be
"an intuition of an experience not yet had," which becomes the invocation
of the mystical experience through an opening of oneself to it.
Faith cannot be quantified, yet it is a real and dynamic power of the
soul. It is both what leads us into spiritual practice and spiritual living, and
it is the cornerstone of magic-power. Lord Yeshua said of faith, ". . . For
truly I tell you, if you have faith the size of a mustard seed, you will say to
this mountain, 'Move from here to there,' and it will move,- and nothing
will be impossible for you" (Gospel of St. Matthew 17:20).
Although Gnostic Christianity teaches self-realization through gnosis,
nevertheless faith certainly plays a distinct role. For without faith in the
possibility of enlightenment and liberation and awareness of our bondage

to cosmic ignorance, we would not engage in spiritual practice and spiri
tual living through which Gnosis or enlightenment is acquired. Essential
ly, faith is like a seed and gnosis is like the fruit. Faith leads to the
generation of gnosis, and gnosis leads to new levels of faith. They are like
two wings that lift the soul in an ascent of consciousness. This is a gift
that the Holy Mother gives—hence Binah, the parent of faith.
The Great Angel of Divine Intelligence—

The Remembrance of God
There is a base level of cosmic consciousness that retains the patterns or
impressions of everything that transpires in creation. It is the foundation
of the continuum of evolution that serves as the cosmic memory, without
which evolution would not be possible. Unless something of previous cy
cles of development and evolution are retained, new and higher forms of
life could not come into being because the continuum of creation would
have nothing upon which to build—no ground or foundation from which
to evolve. In terms of evolution within space-time-consciousness, the fu
ture is rooted in the past and its progress is determined by what happens
in the present. The events of the past are like the womb birthing the pres
ent, and th^ present is like the womb birthing the future.
Whether we are conscious or not, this base level of consciousness ex
ists within each and every one of us and, in effect, records everything we
see, hear, smell, touch, and taste of life, and every thought, feeling-emo
tion, word, and deed. When the Scriptures speak of a Book of Life in
which the righteousness or wickedness of living souls is recorded, or the
idea of the righteousness or sins of a person being forever present before
the eyes of God, it is this base level of consciousness that is meant.
This principle of cosmic memory both facilitates and impedes the con
tinuum of evolution. For while the principle of cosmic memory serves to
retain all positive developments in evolution, it also serves to retain all the
negative developments. Hence, it is the karmic matrix, which can either
liberate or bind living souls.
The archangel Tzafkiel is the manifestation of Binah at the level of
Beriyah and is the keeper of the Book of Life—the great angel of the
136 Chapter Seven
cosmic memory. Ratziel and Tzafkiel represent the idea of the bright and
dark angels that accompany the soul, which has been passed down in con
ventional wisdom as the accusing angel and merciful angel that seek to in
fluence the soul in life and that, in the afterlife, plead the case of the soul
in the judgment. However, in truth, these influences are actually divine
principles, which ignorance depicts as good and evil. Essentially, the
bright angel is the divine destiny of the soul, and the dark angel is the ac
cumulation of the souls karma. How the "dark angel" appears to the soul
being is dependent upon the previous developments in the evolution of
the soul—the karma of the soul. To a soul immersed in extremely neg
ative karma, Tzafkiel would appear as an angel of wrath and the judgment;
yet to the soul founded in positive karma—a righteous soul—Tzafkiel
would appear as an angel of mercy. Needless to say, not everyone would
necessarily want to invoke the archangel Tzafkiel,- to the wicked person
or evil-doer, Tzafkiel would come as judgment founded upon the law of
perfect justice.
Tzafkiel is far more than an angel of judgment, however. Through
Tzafkiel, the initiate is able to gain knowledge of the tikkune (mending,
healing, or work on the soul) that he or she has entered into incarnation
to accomplish, along with an understanding of how to accomplish it.
Likewise, through Tzafkiel, an initiate can gain knowledge of past lives of
the soul and the greater mission of the soul that spans many lives. Thus,
the archangel Tzafkiel serves as an angel of enlightenment. The Rosicru
cian grade of magister templi, associated with Binah, reflects this aspect of
Tzafkiel. Among the powers of the masters of the temple is a knowledge
and understanding of their soul's divine mission and insight into the pre
vious lives and the tikkune of other souls, and therefore an ability to guide
and help others accomplish their tikkune.
Ratziel is said to preside over the "cosmic rays," which are represented
by the twelve signs of the zodiac and the ten celestial bodies of our solar
system. Tzafkiel is said to have dominion over the cosmic planes—the su
pernal, spiritual, causal, higher vital, mental, astral, and material planes of
existence. Therefore, initiates who seek greater knowledge and under
standing of the inner planes will seek to make contact with Tzafkiel.
The archangel Tzafkiel is also the great angel of the supernal temple
and, according to the masters of the Tradition, is the influence behind the
formation of all mystical circles and esoteric orders that emanate from the
divine order. When something of a wisdom tradition is lost in the passage
of space-time, through the inspiration of Tzafkiel, an adept or master can
"remember" and restore it, if it is the divine will for it to be restored. When
a revival of a wisdom tradition or stream of the light transmission is nec
essary, it is through the influence of Tzafkiel that a spiritual revival is
sparked. In the same way the archangel Tzafkiel holds the knowledge of
the tikkune and mission of individual souls, Tzafkiel holds the knowledge
of the mission of groups of souls that are destined to a divine labor to
gether, as well as knowledge of the overall great work to fulfill God's plan
in creation.
This gnosis of the great work held by Tzafkiel is founded upon
Tzafkiel's knowledge of the continuum of space-time. This is reflected by
the attribute of Tzafkiel as the archangel of Shabbatai (Saturn), which
represents the dominion of space-time and its affects/effects. Legend has
it that Tzafkiel has granted certain great adepts and masters knowledge of
how to create portals in the space-time through which they can magical
ly travel through space and time. On a lower level, Tzafkiel is also said to
grant initiates the ability to see at remote points in space-time—specifi
cally, past and present—as though they were there.
The image of Tzafkiel used in meditation is akin to that of the arch
angel Ratziel, but rather than the day sky, Tzafkiel is robed in the night
sky. Tzafkiel appears as a presence of radiant darkness robed in the starry
night sky—as though the great angel takes the starry sky and forms a
hooded robe about her. All around the image of Tzafkiel is a black void of
endless and starless space, while her image appears as a robe of the Milky
Way. From within the hood of the robe shines a brilliant white light,
tinged with electric blue, and she holds the Book of Life in her hands, like
a great scroll. Using this visualization, with the name Yahweh Elohim and
the chant YoMa Tzafkiel, the great angel of remembrance is invoked by
initiates of the Tradition.
138 Chapter Seven
Holy Thrones and Dominions

Aral means "throne," Aralim (plural) "thrones." Succession to the throne of
a kingdom grants the heir the authority and power of a king or queen and
the reign of the dominion or kingdom. Thus, the order of the Aralim,
which is Binah at the level of Yetzirah, are holy angels that grant divine
authority and power. Because a throne implies a dominion, the Aralim are
also called dominions, or are said to move with the order of dominions.
In the vision of St. John, there are twenty-four crowned elders seated
on thrones (Aralim) encircling the supernal throne of glory. These are
great men and women of God who represent the male (Logos) and female
(Sophia) attainment of Messianic consciousness corresponding to the
twelve archetypal forms of humanity. The masters of the Tradition say,
'Their crowns are in their heads, for the knowledge, understanding and
wisdom of God is the holy crown of the sacred tau (elders)—the Gnosis
of Yeshua Messiah." The elders being seated upon Aralim means that each
elder is given the divine authority and power of a specific dominion of the
divine kingdom. A study of the zodiacal signs according to esoteric as
trology will reveal the nature of these twelve dominions of the divine
kingdom.
The term "merkavah" actually implies a throne-chariot. Thus, in mer-
kavah mysticism, to "ride the chariot" means to acquire the divine author
ity and power corresponding to the grade to which an initiate is able to
ascend. Binah or the Shekinah, as we have seen, conveys divine authority
and power, and it is through her that the vehicle of the ascension is
formed.
The Aralim hold all spiritual gifts and dispense spiritual powers accord
ing to the will of the Holy One. Spiritual gifts are granted to the faithful
and elect according to the capacity of each individual to receive and man
age them and according to the mission God has given to them. Occasion
ally, once a spiritual gift or power is granted, it remains with a person
throughout their whole life, and sometimes through many lives, but this is
not always the case. Often a spiritual gift or power is granted only for a
short period of time in order for a specific task to be fulfilled, or to uplift
and empower a person in faith, or to prepare the way for other spiritual
gifts or powers to be granted. Spiritual gifts may be permanent or tempo-
Binah, the Depth of Understanding, the Divine Intelligence 4 39
rary, all depending on the need of the soul and the needs of others around
oneself.
Lusting after spiritual gifts for personal ambition, self-aggrandizement,
or merely to have spiritual power for the sake of having power, apart from
any noble or righteous intention, is certainly a dangerous pitfall and po
tentially a great obstruction to attainment. Nevertheless, seeking empow
erment to be able to assist in the enlightenment and liberation of other
living souls and spirits is part of the great work. Thus, the Gnostic initiate
is encouraged to pray and meditate to acquire spiritual gifts that will em
power him or her as a conscious agent of the great work. In seeking to re
ceive spiritual gifts in harmony with ones true will, the order of the
Aralim is often invoked by initiates in conjunction with their prayers and
meditations.
The Holy Masters and the Temple of Light

The Zohar says that the tabernacle and the holy temple in Jerusalem were
built upon the pattern of the supernal temple, so that what was above was
reflected below. The temple was composed of the outer court, inner sanc
tuary, and holy of holies and was set in the center of Jerusalem, the City
of God. The holy of holies represented the universe of Atzilut and was
the place where the Shekinah dwelt. The inner sanctuary represented the
universe of Beriyah and was the primary place of prayer, meditation, and
worship conducted by the priesthood. The outer court represented the
universe of Yetzirah and was the place of purification and holy sacrifice.
The city of Jerusalem and the Holy Land surrounding it represented the
universe of Asiyah manifest according to the holy law.
As mentioned above, the grade corresponding to Binah is that of the
magister templi—the master of the temple. If we understand the holy
temple as the Sefirot of the four Olamot, then we have some hint as to
the nature of this attainment. The magister templi is a holy apostle of the
supernal light—one who is anointed with the supernal light and who em
bodies something of his or her Neshamah. There are many different lev
els of the magister templi, corresponding to the degree to which the
Neshamah is incarnate in the master and the degree to which the supernal
light-presence of the Shekinah indwells the master. While in the grades of
140 Chapter Seven
the Adepti, corresponding to the Sefirot of Hesed, Cevurah, and Tiferet,

the initiate experiences the Shekinah coming and going, more or less, ac
cording to the grade of attainment, the Shekinah remains constant in the
experience of the magister templi.
From the view of initiates of the lower grades, it would be very difficult
to tell the difference between a magister templi established in Binah and
an elect adept established in Hesed. However, the experience of the two
grades of enlightenment are radically different. For although the elect
adept may experience glimpses into cosmic consciousness at the level of
Binah, he or she does not experience the womb of nirvana and the super
nal consciousness that dawns in it. This is the dominion of the magister
templi—the ability to enter into supernal consciousness more or less at
will. Unlike the magus, however, the magister templi has not completely
united him- or herself with the supernal consciousness and, thus, does not
perpetually abide in Messianic consciousness. Likewise, although at times
the magister templi experiences him- or herself inseparable from the su
pernal Shekinah, he or she often experiences the Shekinah as a presence
and power distinct from him- or herself.
This level of the enlightenment experience gives the magister templi a
mastery of the play of cosmic forces, more or less, according to the de
gree of attainment of this first supernal grade. He or she is Baal Shem,
master of the name, established in the Gnosis of Yeshua Messiah, and he
or she is a master of inner plane work, having communion in the Holy
Spirit with the tzaddikim and maggidim (inner plane adepts and masters
and holy angels). To the degree that the magister templi is able to inte
grate the Neshamah and the Shekinah into his or her personality and life
display, the master becomes a living temple of God.
Masters of the grade of magus and ipsissimus (corresponding to Hok-
mah and Keter) are very rare in this world, as there are very few human
beings on earth who can directly receive the light transmission they em
body. Most incarnate masters are of the magister templi or the elect adep
ti, and it is the magister templi and the adepti who primarily conduct the
great work on planet earth.
According to the Tradition, when the supernal Shekinah descended
upon Lord Yeshua in the Baptism, his body shone with visible light for a
while, specifically his face. The light was all around him. In the transfigu-
ration, his whole body shone with light and the light was within him and
all around him, so that he was the supernal light. This shift in the light-
presence from the Baptism to the transfiguration represents the ascent
through the various degrees of magister templi to attainment of the magus.
The grades of initiation from the neophyte to the greater adept are
most often conveyed via an incarnate human agent, although in some
cases, they are conveyed by inner plane adepts and masters (as in the case
of St. Paul). The grade of the elect adept and the supernal grades, howev
er, are not conveyed by way of any human agency. They are granted by
divine grace or directly through the Holy Spirit.
The magus serves to initiate continuums of the light transmission or to
bring in new levels of attainment,- the magister templi, along with the
adepti, serve to tend the flame of the continuum in which they labor. Be
cause of their divine gnosis, the masters of the temple are able to uplift
and restore streams of the light transmission, to retrieve knowledge, un
derstanding, and wisdom that has become lost over time, and to unfold
new knowledge and understanding of the light transmission.
The most essential task of the magister templi is to maintain balance in
the play of cosmic forces in creation, to guard the light transmission, and
to serve as a vehicle of the light transmission. As members of the order of
Melchizedek, they serve as laborers in the fields of sentient existence for
the harvest of souls.
Spiritual Practices for Binah

It is good to pray to Cod the Mother and to meditate upon her, for she is
near to us, as near as our body and this good earth, our soul, and very life.
Yet, she is the heavens and the world of supernal light. She is the light
and she is the darkness. She is the consciousness-force above and below.
She is the all in all.
Because the Holy Mother is the queen of heaven and earth, all crea
tures and the whole of creation are in her. We are in the womb of Cod,
our Mother, and she is continually giving birth to us, in life and in our
dreams. When we die, we are born again from her holy womb, whether to
continue our journey in the worlds or to our repose in the world of super
nal light. All blessing and grace come through her,- for she, herself, is
grace and blessing power, the Shekinah.
i42 Chapter Seven
The Mother is swift to answer the prayers of the faithful, and she is
ever-present with the elect. Whether encumbered by great darkness or es
tablished in the light, just the same, she will come to those who invoke
her, and she will give to those who ask of her as her child. Mother-Aima
will refuse no one who seeks her, nor will she ever withhold her blessings
from those who ask. The Lord has said, "Knock and the door will be
opened unto you." The divine Mother is the holy sanctuary.
Sitting upon the Lap of the Holy Mother—

The Throne of Glory
> Sit upon a chair, as upon a holy throne, and imagine yourself as a
child of light sitting upon the lap of the great Mother. Feel your
breath and the beat of your heart—the life that is in you and all
around you—the presence of God the Mother. Breathing out, let
go, and breathe yourself into her, letting yourself merge into her.
At one with her, abide in her. In her, whole and complete, perfect
as you are, you are she and she is you. This is the delight of perfect
meditation!
Light-Womb Meditation
> Sit down and imagine that you are in the womb of the Holy Moth
er. Envision your body formed of light, with the spiritual sun shin
ing in your heart, and a great sea of light all around you. Listen to
the beat of your heart, and within behind the beat of your heart,
hear the beat of the Mothers heart,- listen to the thoughts in your
mind, and within behind your thoughts, hear the thought of the
Mothers mind. Speak with your divine Mother and hear her speak
ing in you. When you have communed with the Mother in this
way, take up the chant Ama-Aima. As you chant, merge yourself
completely with the light-presence of the Mother. In the silence
following the sacred chant, abide as the light.
The Woman of Light, Mother Israel Meditation

> Envision the spiritual sun within your heart and gather yourself into
it. Letting go of the surface and all movements on the surface, go
deep within, as though into the womb of the self. Then, imagine
you are seated on top of a mountain under the starry night sky,
with the moon rising in the east. As the moon rises above the hori
zon, as if by magic, the image of Mother Israel appears, standing
on the moon.
> She wears a crown of twelve great stars and is clothed with the sun,
and she is pregnant with child—full of the grace and glory of Cod.
The moon disk shines under her feet. Heavenly hosts—holy an
gels—surround her and all of creation sings praise to her. Within
behind the songs of praise, there is the celestial harmony of the
stars. Feel the presence of the woman of light, the peace and joy of
Mother Israel, and let the holy Shekinah pervade you to your core.
> If you seek liberation from darkness and klippot, pray for libera
tion,- if you seek healing, pray to the Mother for healing,- if you
seek spiritual gifts, pray for spiritual gifts,- if you seek illumination,
pray to the Mother for divine illumination. Whatever you seek,
ask the holy Mother, and abide in perfect faith that it is granted
to you—and so it shall be.
> When you have prayed to the Mother, take up her chant, and hear
the whole of creation and the heavenly hosts take up her chant
with you:
Ha Isha Ha Elyona, Aima Israel

(Thf Woman of Light, Mother Israel)
> As you chant, imagine that you become pure light and that you, as
the light, pour into the image of the woman of light, so that at the
end of the sacred chant you dissolve into her. Abide in silent unity
with the divine Mother as long as you can, whether it be but an in
stant or a longer duration—entertain this perfect peace and joy.
> When thoughts arise in the mind, and consciousness is set in mo
tion again, then chant in worship of the divine Mother:
Aima Elohim
(Mother Cod)
> At the end of this chant abide in the knowledge of yourself blessed
by the holy Mother, her divine presence within and all around you,
and sit still for a while absorbing and grounding the spiritual ener
gy of the Mothers blessing.
EIGHT
HESED, THE MERCY

AND BRIGHT
BLESSINGS OF GOD
Attributes
Thirty-Two Paths of Wisdom-. Settled Consciousness (Sekhel
Kavua). It is called this because the Spiritual Powers
emanate from it as the [most] ethereal emanations,- one
emanates from the other by the power of the Original
Emanator, may He be blessed
Hesed-. Mercy or Loving-Kindness,- also Gedulah, Glory
Place on the Tree of Life-. The center of the Pillar of Mercy
Divine Name-. El
Alternative Divine Names-. Rav Hesed, Master of Compassion,
Eheieh Zaken, 1 will be Old,- Rachum Ve-Chanum El,
Merciful and Pardoning God, Erech Apayim El, Long-
Forbearing Cod,- Gedulah El, Great God or Glorious
God
Partzuf above: Zer Anpin, as the Holy Priest-King
enthroned
Partzuf below: Yeshua Messiah forgiving sin and imparting
blessings,- Abraham and Sarah
Divine Image: The Holy Priest-King upon his throne, the
Celestial Court,- the Ascension of the Messiah
145
146 Chapter Eight
Archangel-. Tzadkiel
Order of Angels.- Hashmalim
Celestial Attribute: Tzedek, Jupiter
Titles Given to Hesed: Priest-King of Righteousness,- Judge of Truth; The

Elder (Zaken) or the Beloved Elder (Zakenu),- Merciful One,- For
giving One; Divine Love, Lord of Peace,- Sphere of the Tzaddikim,-
Divine Justice,- Grace of God,- Mercy of God,- Blessings of God,-
Depth of South,- White Father Seed,- Righteousness of God,- The
Right,- Life Abundant,- Perfection of the Adepti,- the First Day of
Creation
Level of the Soul: Ruach, Human Spirit or Divine Intelligence

(Specifically the Upper Ruach
Heavenly Abode: Arabot, the Seventh Heaven—Clouds, Plains, Desert,

or Holy Place
Spiritual Experience: The dawn of True Spiritual Love or the Sacred
Heart of Christ,- Spiritual Abundance,- the Blessing Power
Virtues: Charity,- holy obedience,- generosity,- devotion,- justice,- loving-

kindness,- true friendship,- hospitality
Vices: Miserliness,- gluttony,- tyranny,- rebellion,- hypocrisy,- self-right

eousness,- injustice,- complacency,- unfaithfulness
Symbols: Equal-armed cross,- the orb,- the scepter,- tetrahedron,- pyramid,-
square,- the crown of a prince,- the wand,- the shepherd's staff
Commandment-. Remember the Shabbat Day, and keep it holy (Exodus

20:8-11)
Sermon on the Mount-. Blessed are the peacemakers, for they will be called
children of God (Matthew 5:9).
Angel of the Apocalypse and the Churches-. The First Star, the First Lamp
stand, and the message to the angel of the church in Ephesus
(Revelation 2:1-7)
Hesed, the Mercy and Bright Blessings of God 147
The Supreme Mystery and

Revelation of the Mystery
Previously, we spoke of the analogy of the Tree of Life as a great river of
light. This river is formed of the endless light of Cod (Ain Sof Aur) and
Keter is the hidden source of the river. Da'at is the secret place where the
river emerges from the unknowable source, Hokmah is the river of light
itself, and Binah is the great channel of the river. The seven lower Sefirot
represent flows or currents within the river of light, which, although
distinct, are inseparable from the river. The Sefirot of the moral triad
(Hesed-Gevurah-Tferet) represent currents in the depths of the river,- the
Sefirot of the action triad are currents closer to the surface. Malkut repre
sents how the river appears to us—the ebbs and flows visible on the sur
face. Through this analogy, we may understand the sacred unity of the
Sefirot and their true meaning, for according to the Kabbalah, creation is
literally a continual outpouring of the supernal light of God, and the Se
firot are gradations of that light-force. Even the substance of matter itself
is this light-force, the nature of which is Ain.
Da'at and the great abyss stand in between the supernals above and the
seven lower Sefirot below on the Tree of Life. Essentially, the supernals
are by nature transcendental. They are the realm of the archetypal or
ideal. One qpuld say that they are the realm of the exhaustless divine po
tential, which only becomes revealed and actualized at the level of the
seven lower Sefirot. The moral triad is the revelation of the divine pres
ence and power of the supernals. The action triad is the actualization of
the holy Shekinah, Malkut being the actual realization and manifestation
of the living presence and power in the material dimension. Thus, the
seven lower Sefirot are often called the Sefirot of Construction, for they
are the divine powers through which creation actually comes into being
and through which the whole of creation is sustained—the real links be
tween the infinite and the finite.
Descending below the great abyss in our exploration of the Tree of
Life, we are coming into the realm of the holy Shekinah more directly in
our present experience. The further we descend on the tree, the more we
are coming down to earth to things we can actually think about, speak
about, and, therefore, can know and understand as mental beings. While
148 Chapter Eight
the supernals are lofty, abstract, and transcendental, the seven lower Se-
firot are more concrete, accessible, and immanent. In essence, the super
nals remain ever a supreme mystery and the seven lower Sefirot are the
never-ending revelation of that mystery.
The Face of God that Appears

We may gain some insight into the relationship of the supernals and the
seven Sefirot of construction through consideration of the Partzufim. As
previously indicated, Arik Anpin is formed by the union of Abba and
Aima. Thus, Arik Anpin is the supernal triad. When the big face of the
transcendental turns toward the possibility of creation, it clothes itself in
the sevenfold veil of the Sefirot of construction, becoming Zer Anpin, the
small face, or the principle of the immanent divine presence and power.
Unlike the big face of God, the features of the small face are not inac
cessible, but rather are gradations of the supernal light within the reach of
human souls as the immediate principles of created things. This is the rea
son the small face is called Eleh, which means "these"—indicating things
that are intelligible—while the big face is called Mi, which means the
question "who?"—indicating that which is supra-intelligible and inex
pressible. In truth, the two faces are but one face of God, Arik Anpin
being the face of God unveiled to Godself and Zer Anpin being the face
of God veiled when appearing to God's creatures. One might say that
Arik Anpin is the actual appearance of the soul of the Sefirot, while Zer
Anpin is the appearance of the soul clothed in the body of the Sefirot,
which is a body of lights.
The unity of the big and small face of God is Atik Yomin, the ancient
one. The small face depends on the ancient one completely and is within
the ancient one, insofar as Arik Anpin includes within itself Abba and
Aima, which give birth to Zer Anpin and Nukva (the daughter). The big
face and the small face of God together represent the causal unity of all the
ideal forms of the Sefirot, the force of which is in Hokmah and the forms
of which are in Binah. As we saw in the previous chapter, the diversity of
archetypes in sacred unity is expressed by the name of Binah, Elohim,
which is essentially the union of the words Eleh and Mi. The prophet Isa
iah, who beheld the image of the ancient one in his vision, indicates this
holy mystery when he instructs us, saying: "Lift up your eyes on high and
sec.- Who created these? He who brings out their hosts and numbers
them, calling them by name,- because he is great in strength, mighty in
power, not one is missing" (Isaiah 40:26).
The Overwhelming Grace of God

Hesed means mercy or loving-kindness. Hesed is the first emanation pro
ceeding from Binah via Da at, the first feature or aspect of the small face,
which is also called the bridegroom. As the first of the seven lower Se-
firot, Hesed receives the influx of spiritual energy of the supernals and im
parts it to all the Sefirot below the abyss. You will recall our discussion of
Daat as the holy prism through which the supernal light passes to be
come the many rays of rainbow glory. Hesed is the first ray of glory,
which contains all the other rays of glory of the Sefirot that follow.
Gevurah, Tiferet, Netzach, Hod, Yesod, and Malkut all have their root
and essence in Hesed, which has its root and essence in the supernals.
Hesed is Gods love or mercy,- therefore, the foundation and purpose of all
of the seven Sefirot of construction is Cods love or mercy. Creation itself
and all that God does in creation is the expression of Gods love, which in
Hesed is completely boundless and unconditional.
Essentially, Hesed is the all-giver in relationship to the lower Sefirot,
and as the all-giver, Hesed represents the activity of Hokmah below the
abyss. In relationship to the supernals, Hesed is the all-receiver and thus
represents the activity of Binah below the abyss, specifically the face of
the bright Mother.
In Hesed proper, there is no judgment, no restraint, restriction, limit,
boundary, or condition placed upon grace. Hesed is unconditional love,
boundless mercy, infinite light—in a word, pure grace. It is an unrestrict
ed flow of divine blessing without end. The nature of the blessings God
bestows through Hesed is the gift of Godself. Whatever the blessings that
might be received, whether spiritual, psychic, or material, including life it
self, all are the manifestation of the holy Shekinah—God imparting some
thing of him- or herself.
There must be a dynamic balance between Hesed and its counterpart
on the Pillar of Severity, Gevurah, which is judgment or severity. Without
some degree of restraint, restriction, or limitation, Hesed would swiftly
150 Chapter Eight
overwhelm creation. Cevurah acts as a regulator of Hesed. Previously, we

spoke of the primordial beginning, which took place through tzimtzum-
constriction followed by measured emanation. First, Cod had to withdraw
Codself into him- or herself to make space for creation outside of God
self. Then, Cod emanated Godself in measured gradations, from the level
of Ain Sof (the infinite) to the most dense and restricted level of finite
creation, the physical or material universe (Asiyah). Cevurah is the prin
ciple of tzimtzum-constriction and Hesed is the principle of expansion or
emanation. It is the dynamic interaction and balance of Cevurah and
Hesed together that allows for measured gradations of the supernal light
and thus the existence of creation. The two operating together make the
gradations of the supernal light that are accessible to the manifest spirit,
the dynamic balance of the two being Tiferet-beauty.
The traditional way this dynamic balance is expressed is in the follow
ing manner: Creation is sustained by Cod's presence and power. Com
pletely dependent upon God, if Cod withdrew Codself completely,
creation would instantly cease to exist. However, Cod being the Infinite
and eternal, and creation being finite and temporal, were Cod to not re
strain Godself and withdraw him-herself to some degree, creation would
be completely overwhelmed and destroyed. For the present, creation can
not endure the direct influx of the divine fullness.
This reveals a popular misconception among aspiring Kabbalists that
are inexperienced and unschooled who suggest that, in ascending the Tree
of Life from one grade to another, one actually goes into the Sefirot of the
Pillars of Mercy and Severity. While, indeed, in the process of ascending
grade to grade, something of the soul is bound to each of the Sefirot, it is
always from the Middle Pillar that the soul contacts the Sefirot of the
right and left, never directly. The reality-truth-continuum is the Middle
Pillar,- the Pillar of Mercy and the Pillar of Severity represent the extremes
in between which reality or creation actually exists. One could no more
endure a direct entrance into God's absolute mercy than an entrance into
absolute severity, for either extreme would be completely overwhelming.
An initiate may draw ruhaniyut and shefa from the right or the left, and
he or she may join the corresponding aspect of his or her soul to the Se
firot of the right or the left while cleaving to the Middle Pillar, but he or
she cannot actually enter into the Pillar of Mercy nor the Pillar of Severi-
HesJ, the Mercy and Bright Blessings of (¡od 151
ty. For this reason, in the first ceremony of initiation into the mysteries of
the Kabbalah, the neophyte is told: "Do not venture to the right or to the
left, where certain destruction awaits, but stay in between and sojourn the
middle way, cleaving neither to the right nor to the left, to heaven nor to
hell. Wide is the way that leads to perdition, but straight and narrow is
the path that leads to salvation. Through moderation true attainment is
accomplished."
The Thirteen Attributes of Hesed-El

The Sefirah Hesed, at the level of Atzilut, is the divine name El. El is to
Elohim as Yah is to Yahweh, so that all potential ol Elohim is in the name
of El in the same way all potential of Yahweh is in Yah. As we saw with
the name Elohim, Aleph (K) is the Spirit of Cod, the radiant breath of
God, which grants a living soul of intelligence to the human one. Lamed
(b), meaning "ox-goad," connotes a driving and directing force, specifical
ly in the form of an impulse from within. This is the nature of God's love
and mercy—the grace of God. It is God's Holy Spirit and it is the moti
vating factor of God's creation.
Moses proclaims thirteen attributes of mercy in connection with the
name El (Exodus 34:6-7): God (1) merciful (2) and gracious (3), slow (4)
to anger (5), and abundant in love (6), and truth (7). Keeping mercy (8)
to the thousandth generation (9), forgiving sin (10), rebellion (11), and
error (12), and cleansing (13).
These are all blessings associated with Hesed or El that an initiate
draws to him- or herself through binding his or her soul to the name El.
The ultimate blessing of joining one's soul to the name El is the experi
ence of a conscious unification with Cod. The highest manifestation of
grace is Cod giving Codself fully to oneself, pouring him- or herself into
one's soul and awakening the soul in Godself (the Christ-sclf).
Cod is merciful in that God has placed an evolutionary impulse in the
soul so that, in the depth of our soul, there is a desire to draw near to God
and unite ourselves with Cod. To the degree that we draw ourselves near
er to God, Cod draws us into Godself. Cod is gracious in that Cod pours
out blessings upon us when we cleave unto our Neshamah and unto God's
presence. The nature of the blessings God bestows is Godself.
152 Chapter Eight
When it is said Cod is slow, God has fashioned into creation the prin
ciple of stability and a pause between cause and effect. When we miss the
mark ("sin" actually means "missing the mark") or engender negative
karma, the result or full affect/effect or the consequence is not immediate.
There is time for us to change our minds and hearts, to adjust our aim and
to mend whatever damage we have caused. Anger is also mercy and con
notes chastisement, correction, or discipline, which mitigates negative
karma, leads to healing and a higher quality of life, and enlightens and lib
erates the soul from bondage.
Abundant in love means that judgment and discipline is never an end in
itself and does not last forever. The ultimate aim is redemption and heal
ing, hence unification. There is no such thing as eternal damnation. Even
hell does not last forever, however great the evil committed. As indicated
in the previous chapter, the light of heaven and the fires of hell are the
manifestation of the Holy Spirit, which aims to educate and therefore en
lighten and liberate the soul. God loves the righteous and the unrighteous
equally, and blesses one and all alike. Truth is the aim of creative evolu
tion, and it is Gods aim in creation that truth should endure and truth
should be revealed, that nothing should be hidden or concealed forever.
The ultimate truth is the sacred unity God is, in which we live, move, and
have our being, that in our inmost being we are ever at one with God and
the whole of creation.
Keeping mercy, God preserves and sustains all life. In the ultimate sense,
death has never existed. What is called death is merely a transition from
one state of existence to another. The Neshamah has never been born and
therefore never dies, but abides perpetually in the one life-power. To the
thousandth generation are the countless incarnations God grants to the
soul so that it might develop and evolve to the highest of life and come to
fruition in Christ consciousness. The idea that one lives a single life and ei
ther earns the reward of eternal heaven or the punishment of eternal
damnation is obscene and contradicts Gods purpose in creation, which is
love and mercy. All souls will eventually be fulfilled in God.
Forgiving sin, God has given the human being the ability to repent and
to mend all damage the soul might incur in the process of its development
and evolution. Forgiving rebellion, God gives every soul the opportunity
to work out all negative karma, even the greatest evil-doing performed
Hesed, the Mercy and Bright blessings of God 153
with full conscious intention. Forgiving error, God grants us the opportu
nity to correct every mistake and to learn from our mistakes.
Cleansing or purification is the intention of any judgment or wrathful
manifestation of the holy Shekinah. Unlike the injustice of what human
beings call justice, God's justice is not founded upon punishment or
vengeance but rather aims always at rehabilitation and redemption. God
is truly just. That in all activities God aims to cleanse or purify alludes to
the truth that the inmost nature and being of all creatures is God's Word
and wisdom—that in our inmost being we are innately good.
All of these attributes of Hesed-mercy are the power of El and are in El.
Aleph is the Spirit of God enacting mercy according to these attributes,
and Lamed is the activity itself. Lamed is the Hebrew letter of justice and
indicates that God's ultimate aim is justice or righteousness. The right
eousness God seeks is the enlightenment and liberation of all living souls,-
hence Cod is a compassionate God, for the enlightenment and liberation
of all is the Sacred Heart of Christ (compassion).
The Nature of Righteousness

To every Sefirah of construction, a man and a woman of Cod are attrib
uted. In the case of Hesed, Cevurah, Tiferet, and Yesod, they are the pa
triarchs and matriarchs of the Torah. The masters of the Tradition have
said that the patriarch of a Sefirah is a chariot or vehicle of the spiritual
energy of the corresponding Sefirah and that the matriarch is the Shek-
inah-emanation of the Sefirah. Thus, the life story of the man and woman
of God corresponding to a Sefirah reveals the mysteries of the Sefirah and
is a way to contemplate and meditate upon the Sefirah. Hesed is repre
sented by the story of Abraham and Sarah.
The story of Abraham and Sarah begins with God calling them out of
their homeland and the security of their mundane life in unenlightened so
ciety to a sacred quest into an unknown wilderness, in which the Spirit of
God will be their guide. Abraham and Sarah obey God and immediately
depart, following the call of the Spirit. Obedience is a quality of Hesed,
not so much obedience to anything imposed from outside of oneself, but
rather obedience of the spiritual impulse or the inner guide within oneself.
Abraham and Sarah are noted for their compassion, generosity, and
hospitality. They would provide for anyone in need, and rather than being
154 Chapter Eight
motivated by profit, they were motivated by justice. When strangers

would approach Abrahams camp he would run out to greet them and in
vite them to stay and share a meal. Sarah would prepare the best possible
meals, and Abraham and Sarah would attend to their guests, providing for
all of their guests' needs. Abraham and Sarah did not judge their guests.
They were hospitable to the righteous and the wicked alike, showing
grace to the righteous and mercy to the wicked. So great was their wel
coming power that even holy angels of God appeared as their guests, and
holy angels were constantly coming and going from their tents.
These qualities of Abraham and Sarah, which are principles of Hesed,
are at the very heart of the teaching of Yeshua in the Gospel. In speaking
of the judgment, Lord Yeshua directly refers to the qualities of Hesed that
we see in Abraham and Sarah when he says:
Then the king will say to those at his right hand, “Come, you that are
blessed by my Father, inherit the kingdom prepared for you from the founda
tion of the world,-for I was hungry and you gave me food, I was thirsty and
you gave me something to drink, I was a stranger and you welcomed me, I
was naked and you gave me clothing, I was sick and you took care of me, 1
was in prison and you visited me." And then the righteous will answer him,
"Lord, when was it that we saw you hungry and gave you food, or thirsty
and gave you something to drink? And when was it that we saw you a
stranger and welcomed you, or naked and gave you clothing? And when
was it that we saw you sick or in prison and visited you?" And the king will
answer, "Truly I tell you, just as you did it to one of the least of these who
are members of my family, you did it to me." (Gospel of St. Matthew
25:34-40)
Tending to the sick and visitation of the prisoner are a further exten
sion of the Hesed qualities, which, in a word, is charity. Through active
love and compassion we establish the cause of prosperity and long life.
When God announced his intention to bring judgment upon Sodom,
out of love and compassion Abraham pleaded the case of Sodom with
God. At first, the number of tzaddikim needed to preserve the city was
fifty, reflecting the number of ten Sefirot of the five Olamot,- however, the
final number of tzaddikim settled upon was ten, the essential number nec-
essary for the preservation and continuation of life on earth, reflecting the
quality of Hesed as that which preserves and sustains creation. Acting in a
way that preserves and sustains the life of others, we invoke the flow of
grace from Hesed.
The final and ultimate action of Abraham and Sarah was their willing
ness to give to God their most precious possession of all, their only child.
This prefigures the sacrifice of the first incarnation of the Soul of Messiah,
the son of Joseph, through whom all negative karma is dispelled and the
world is given a way to become consciously unified with God. The mercy
and love of God embodied in Yeshua Messiah is Hesed, as is the love of
God in Abraham and Sarah who were willing to give everything good to
God. The request of God for the sacrifice of Isaac was not seeking the life
of Isaac, but rather the perfection of holy obedience through which the
ultimate unification with God becomes possible—one who obeys the
presence of God within him or herself embodies something of the divine.
Significantly, God provides Abraham and Isaac with a ram for sacrifice.
It is the function of Hesed that, when we have done all that we can do to
follow the Holy Spirit, exhausting all our own efforts and capacity, the
Holy Spirit will step in and fulfill our mission. When we completely sur
render ourselves to divine grace, grace will accomplish the great work in
us and bring us to fruition in Christ consciousness. This is the promise of
God in Hespd.
Tzaddikim—Adepts and Masters of the Tradition

Tzaddikim literally means "righteous ones." On the one hand, tzaddikim
is a term applied to all of the faithful and elect. On the other hand, tzad
dikim is a term specifically used to indicate realized individuals—the
adepts and masters of the Tradition.
In Gnostic Christianity, the grades of initiation actually correspond to
various degrees of the enlightenment experience. Therefore, the grades
corresponding to the adepts and masters of the Tradition indicate states of
self-realization that qualify an initiate to serve as a spiritual teacher and
guide to others. Tzaddikim, as the term is used in Christian Gnosticism,
indicates both incarnate and disincarnate adepts and masters,- thus, it in
cludes the idea of inner plane masters and adepts. Hesed is said to be the
456 Chapter Eight
'sphere of the tzaddikim" because it is through the tzaddikim that all wis
dom teachings and initiations are imparted and spiritual assistance and
empowerment on the path to self-realization are received.
In the Gnostic Tradition, a threefold divine order is spoken of—outer,
inner, and secret. Previously, we spoke of the secret order, the order of
Melchizedek, which represents the primordial Tradition from which all
wisdom traditions are derived. In every wisdom tradition that manifests in
the world, there is an inner and outer dimension—the spiritual or mystical
dimension and the outer forms it assumes. In Gnostic Christianity, the
inner order is called the "true and invisible Rosicrucian order," and the
outer order is represented by Gnostic circles that serve as vehicles of the
teachings and initiations—the light transmission—in the material world.
Essentially, the order of Melchizedek is a great luminous assembly of en
lightened beings, who labor to bring the light transmission into worlds of
sentient existence for the sake of the enlightenment and liberation of souls.
To do so, they initiate various streams of the light transmission in a world—
hence the diverse wisdom traditions that appear. An inner order represents
a lineage of adepts and masters who impart the teachings and initiations of
a specific stream of the light transmission—the Tzaddikim of a specific wis
dom tradition. Basically, an inner order is a branch of the order of Mel
chizedek dedicated to a distinct form of the light transmission.
Authentic wisdom traditions are typically founded upon discipleship
and initiation, which is to say an actual light transmission imparted by a
tzaddik to his or her students and disciples, as we see in the Gospels.
Most often, this transpires through incarnate tzaddikim who represent a
lineage of adepts and masters imparting the teachings and initiations from
one generation to another. However, it is not isolated to incarnate tzad
dikim, as there are also disincarnate adepts and masters who serve to im
part the light transmission of the tradition. Generally speaking, however,
it is through incarnate tzaddikim that outer orders or Gnostic circles are
formed, and it is through association with an incarnate tzaddik and an
outer order that we receive the light transmission.
On the Tree of Life, the order of Melchizedek, the secret order, corre
sponds to the supernals. The Rosicrucian order of Gnostic Christianity
corresponds to Tiferet. The outer order, in whatever form it assumes, cor
responds to the triad of action and specifically to Malkut. Hesed repre-
Hesed, the Mercy mid Bright Blessings of God 157
scnts the point on the Tree of Life where a specific stream of the light
transmission emerges from the primordial Tradition. The extension of the
light continuum into the world via incarnate and disincarnate Tzaddikim
is considered a manifestation of Gods love and mercy, therefore, it is spo
ken about in conjunction with Hesed.
The Tzaddik and the Disciple

Many people in the West turn to Eastern Traditions because they are un
aware of the spiritual depths of the Kabbalah within Western Tradition.
Likewise, most are unaware that there are adepts and masters incarnate in
the West who embody a degree of self-realization, just as there are in the
East. Yet, although for thousands of years there have been Tzaddikim in
Western Traditions, our Western societies neither recognize nor make a
place for them as in the East.
In several Gnostic traditions founded upon a Christian Kabbalah,
adepts and masters continue to exist and to teach and initiate others into
a Western Tradition of enlightenment. Unlike gurus and lamas of Eastern
Traditions, the Western adept or master is not part of a large institution,
they typically teach and initiate in a relatively small circle, quietly and be
hind the scenes of the unenlightened society. The way of the Tzaddikim
is quite different in the West, as are the methods for self-realization they
teach. Tzaddikim of Western Traditions do not tend to make such a great
show of themselves in the way they dress and are rarely as withdrawn
from typical daily living as Eastern tzaddikim. The methods they use and
teach do not require us to withdraw from mundane life,- rather, we learn to
transform daily living into a vehicle of self-realization. Essentially, one
could well have a job, family, and enjoy the fullness of life and, at the
same time, experience various degrees of self-realization. Western tzad
dikim do not tend to conform to stereotypical images of enlightened mas
ters. They teach by way of crazy wisdom, and do whatever it takes to
help others progress in the path to enlightenment.
Although the term "discipleship" may put some folks off, basically what
it means is a close spiritual friendship. In many Gnostic Traditions, disciple
ship is the foundation of the path, for it is through this sacred friendship
that we receive secret teachings and experience the light transmission.
158 Chapter Eight
Essentially, a tzaddik is a person who embodies a higher consciousness—

specifically, embodies something of the light-presence (Christos)—and is
therefore a qualified teacher and guide. Through our spiritual friendship
with a tzaddik, he or she is able to transmit this consciousness-force, thus
serving to awaken it within us. It is akin to a candle that is lit and one that
is unlit. When the two are drawn close together, the flame passes between
them and both are illuminated. This is the basis of true initiation.
It is a great blessing to meet an incarnate tzaddik and a greater blessing
to become a close spiritual friend to a tzaddik. Not everyone will be able
to meet an incarnate tzaddik, let alone become a student or disciple of the
tzaddik. However, the light transmission can transpire through contact
with inner plane adepts or masters. The experience of St. Paul in the Book
of Acts reflects this. Receiving initiation in this way, he referred to himself
as the least of the apostles of light. Although it is the least stable mode of
the light transmission, many have received such an initiation. One need
only have an open heart and mind and a true desire for enlightenment and
liberation.
The Tzaddik and the

Threefold Body of Melchizedek
Within and behind the physical body, there is a subtle body of conscious
ness, which is a body of energy. When the teachings speak of the evolu
tion of the soul-being, they are speaking of the development and
evolution of this subtle body. Early in the development of the soul-being,
this subtle body tends to be very dim and weak and is barely self-lumi
nous—more akin to moonlight than sunlight. Advancing through grades
of initiation and receiving the light transmission, more and more the sub
tle body becomes self-radiant and shines with a brighter light. Essentially,
the subtle body is progressively transformed into a body of light in the
path, what is called the solar body.
The generation of the body of light represents the development of
consciousness beyond the body and, thus, represents an evolution beyond
the need for material incarnation. It is through this spiritual body that the
soul experiences the resurrection and ascension—specifically, an ascent
into the supernal world of light.
Hesed, the Mercy and Bright Messings of God 159
In the Sophian Tradition, this body of light is called the threefold body
of Melchizedek, the full generation of which constitutes initiation into the
order of Melchizedek—hence, it is Messianic consciousness. In the teach
ings, it is spoken of as "three bodies," although it is understood to be one
holy body, the true mystical body of Christ. The three aspects of this di
vine body are called the truth body, the body of glory, and the body of
emanation, corresponding to Keter, Tiferet, and Malkut, respectively.
We may gain some understanding into the threefold body in the fol
lowing way: The truth body is the Christos, specifically supernal or Christ
consciousness. This dimension of the divine body is formed of transparent
light or pure radiant awareness—the very essence of consciousness. Thus,
the truth body is completely hidden and invisible, save to the tzaddikim
who attain Messianic consciousness. It corresponds to Ain and to Yod of
the Tetragrammaton.
Remaining purely in the body of truth, the tzaddikim would have no
connection with unenlightened souls and the world,- they would be com
pletely transcendent and hidden. Therefore, in love and compassion, the
Tzaddik generates a body of glory that allows the tzaddik to appear and
manifest in the inner dimensions. This allows the tzaddik to contact indi
viduals whose inner senses are opened and who are able to see in the sub
tle dimensions or to appear in the dreams and visions of people the
tzaddik seeks to contact. This body of glory is akin to the divine images
envisioned by initiates of the Tradition during prayer, meditation, and rit
ual. It is a body of translucent light, like unto the celestial bodies of lumi
nous spirits and angels. Through this aspect of the threefold body, the
tzaddikim are able to appear to souls of higher grades. It corresponds to
Ain Sof and to the first He of the Tetragrammaton.
Although souls of higher grades can receive transmissions from the
tzaddikim by way of the body of glory, amidst the masses of humanity
such souls are relatively few. Therefore, the tzaddik will generate an ema
nation body that appears like the physical body and is visible to everyone.
This may be a pure body of emanation, which is a temporary visible form,
or it may be an actual body of incarnation that lasts the duration of a nat
ural lifetime. What is distinct about an emanation body versus an ordinary
physical body is that it is more energetic and able to serve as a conduit of
vast spiritual energies, including the supernal light-force. Basically, such a
160 Chapter Eight
holy body is filled with the ruhaniyot and shefa of the Sefirot, and there
are fields of divine energy-intelligence around it. The body of emanation
corresponds to Ain Sof Or and to the Vau of the Tetragrammaton.
The appearance of Yeshua during his life and earthly ministry corre
sponds to the emanation body. His appearance in the transfiguration and
after the crucifixion corresponds to the body of glory. The ascension in
which he seemingly disappears into the light-continuum corresponds to
the body of truth. The process of the emanation of the threefold body
from truth body to body of emanation directly reflects the emanation of
the Sefirot from Atzilut to Asiyah. In the process of self-realization and
reception of the light transmission, this divine body is coming into being
with every truth-seeker. There are many teachings in the Sophian Tradi
tion on the threefold body,- however, time and space will not allow them
to be written here.
The Great Angel of Rainbow Glory—

Giver of All Blessings
Hesed at the level of Beriyah manifests as the archangel Tzadkiel, which
literally means the "righteousness of God" or "justice of God." The Kab
balah says that Tzadkiel grants blessings upon souls continually, accord
ing to their desire and capacity to receive. As the Kabbalah teaches, the
desire to receive for oneself alone is the most limited form of the desire to
receive, while the desire to receive for the sake of sharing and giving is
the greatest form of the desire to receive, creating an endless flow of
blessings and grace through oneself. This is the true secret to prosperity
and abundance in any form. The desire to share and give always creates a
greater flow and tends to make one more attractive and receptive of the
blessing power of God. The one who gives more, receives more, because
he or she does not block the flow of abundant life.
Hesed represents the exhaustless repository of energy, resource, oppor
tunity, and ability to which we are intimately connected in the cosmos,
both physically and metaphysically. Essentially, dualistic consciousness,
produced by cosmic ignorance, creates an illusion of lack, and, thus, fear of
our not having enough, not being good enough, and a state of poverty-con
sciousness arises. Fear prevents us from really living life to the fullest and
Hesed, the Mercy and Wright Messings of God 16i
fear prevents us from true charity. God intends us to experience abundance

and everything good; yet our own self-grasping, greed, and fear prevent us
from receiving the greater blessings that God intends for us. While Tzad-
kiel is the archangel who will grant us all blessings—material, psychic, and
spiritual—Tzadkiel is also the archangel that will help us see through the il
lusion of lack and realize the abundant life we already possess.
When it is said that Lord Yeshua favored one disciple above the other
or that Yeshua loved certain disciples more than he loved others, the
question naturally arises, "How can that be? Lord Yeshua is the embodi
ment of Hesed, specifically the pure and unconditional love of God. How
could he then love one disciple more than another?" It is true. Our Lord
loves all equally, friend, stranger, and enemy alike. Whether angel, titan,
or demon, the Lord loves all living spirits and souls the same. However,
not all are equally receptive to Cod's love, and therefore not all are equal
ly able to receive. It is self-limitation in creatures that limits Gods love.
In the same way that Tzadkiel helps the aspirant realize life abundant in
the Christos, so, too, Tzadkiel helps the aspirant realize God's love. Of
course, the secret of experiencing the love of Cod is the same as experienc
ing the flow of abundant life. When we, ourselves, are loving and love Cod
and others, in the act of loving we experience the endless love of Cod.
Tzadkiel is invoked by Gnostic initiates seeking every possible kind of
blessing one^can imagine, from spiritual gifts and powers to all manner of
psychic blessings, and even very mundane and material blessings, too—
for all things necessary to perform the great work. The greatest blessing
Tzadkiel can give, however, is the awareness of the sacred unity, spiritual
love, and Gnosis of life abundant in Christ. Such is the very nature of
Tzadkiel.
Listening and hearing the teachings concerning the archangel Tzad
kiel, it might at first seem as though it is easy to approach and enter into
this great angel's presence,- however, that is often not the case. So great is
the power of Cod—the love of Cod—that radiates from this holy angel
that it can easily burn. It can be quite difficult to endure,- for just as we see
the great glory of El in the presence of Tzadkiel, we also see how far short
of the great glory we fall. Thus, one cannot enter into the presence of
Tzadkiel with extreme self-grasping and self-judgment. One must let go
to God and let be.
162 Chapter Eight
The image of Tzadkiel appears like a human being, formed of brilliant

translucent rainbow light—an angelic being that is a rainbow being, who
has wings of white brilliance. This image appears in a cloudless sky and is
completely self-radiant. Gnostic initiates invoke Tzadkiel with the in-
tonement of El and the chant Maggid Ha-El Elyon Tzadkiel, while hold
ing this image in mind.
There are a couple more things we can say of Tzadkiel in conclusion.
Tzadkiel is the great angel of the luminous assembly and, therefore, is
good to invoke when one is seeking contact with a disincarnate tzaddik.
The invocation of Tzadkiel will ensure that ones connection is, in fact,
with a true spirit of God and not some other sort of spirit. Likewise, Tzad
kiel can also help an aspirant find a living tzaddik and spiritual communi
ty. The image of the great angel implies knowledge of another secret
mystery—the rainbow body attainment. That, however, is the subject of
another day and another book.
The Speaking-Silences
In Yetzirah, the world of angels, Hesed manifests as the order of the Hash-
malim. Hashmal literally means "speaking-silence," hashmalim (plural), the
"speaking-silences." The term hashmal appears in Ezekiel, at the culmina
tion of Ezekiel's vision, when it says God speaks to him out of silence—
hence a "speaking silence." Some hint as to what a speaking silence might
look like is given in Exodus 20:15, where it is written: "and all the people
saw the sounds." It suggests the experience of synesthesia, which can occur
in deep meditation and represents a radically altered state of conscious
ness. In the experience of synesthesia, one might see sound, hear a smell,
touch or smell a color, and so forth. One cannot help but think of the Zen
Buddhist phrase, "the sound of silence" in this context.
The idea of radical alterations in consciousness is the key to under
standing the hashmalim, for among other things, that is exactly what the
speaking-silences do. They are angels of God that alter consciousness and
facilitate metanoia (spiritual transformation or conversion). This is integral
to the other primary function of the hashmalim, which is manifesting
blessings. In order for a blessing to manifest, there must be a change in
consciousness, for everything manifests with, in, and through conscious-
ncss, and everything is, in its true substance, consciousness. A change in

consciousness brings about a corresponding change in the plane of one's
experience or in the flow of circumstances, situations, and events of one's
experience. Therefore, as a hashmal imparts the blessing, it must also in
spire a change in consciousness.
The name speaking-silence reveals that the hashmalim are the blessings
God gives, as when we pray and bring about change in our consciousness
and God answers our prayer, giving us exactly what we asked for. God
often speaks directly through blessings. Thus, when we receive a blessing
from God that we asked for, we call it "God's answer to our prayer."
The word hashmal suggests something more. Ever notice how in your
dreams no one ever really says anything out loud? Rather, you inwardly
know what the characters in your dream are saying and what they mean.
God and the holy angels tend to speak like that. They speak directly with
in our own thoughts and emotions. God and the holy angels are perfectly
silent, and yet we hear them inwardly. Thus, the hashmalim are angels of
divine communication or transmission, specifically, direct knowing.
The order of Hashmalim remind us of something rather important.
When the mind is silent, the heart is still, and we are completely open and
sensitive, then the tzaddikim, maggidim, and the Spirit of Cod speak in
us. How they speak is a transmission of direct knowing. Prayer is more
than speaking,- it is also listening and hearing. Therefore, the difference
between true prayer and holy meditation vanishes in the experience of a
mystic.
Spiritual Practices for Hesed

The Transcendental Center—The Silent Witness
> Gather yourself inward, within behind your heart, letting go of the
surface. Envision the spiritual sun of Christ indwelling behind your
heart and gather yourself into that light-presence. Let go of the
dream-like past and all thoughts of the future. All tension, stress,
and negativity let melt away in the light of the spiritual sun (radiant
awareness). Just let go and let be, and abide in the spiritual sun
within behind your heart.
164 Chapter Eight
> As you sit in meditation in this way, shift your focus to a point
above your head—the transcendental center about twelve inches
above the head. Centered above the head, become the silent wit
ness. Whatever thoughts and emotions occur, do not follow after
them, grasp at them or identify yourself with them. Do not do any
thing with them at all, neither invoking them, banishing them, nor
judging them. Merely watch the radiant display of the mind and
heart, uninvolved as the silent witness without any judgment what
soever. This is the whole aim of the practice.
> Begin with a short period of practice, perhaps ten minutes twice a
day. Then, as your capacity grows, you can extend the period of
your practice, cultivating the ability to abide as the silent witness
for longer periods of time. If we can learn to abide in this way for
an hour, it is a wonderful thing. First, we experience an innate
peace. Second, we create the conditions necessary for the transfor
mation of thoughts and emotions. For as long as we remain identi
fied with our thoughts and emotions, we can do little to change
them. Therefore, the first step to transforming thoughts and emo
tions is learning how to become detached or uninvolved. Third,
through the practice itself, once we develop our capacity as a silent
witness, we may then use the same method as a way of contact
with the luminous assembly of the tzaddikim.
Mind to Mind Contact with the Holy Tzaddikim

Only when you have cultivated the capacity to abide as the silent witness
for a prolonged period of time can it be used as a method for contact with
the holy tzaddikim and maggidim—for the mind must be silent, the vital
still, the consciousness clear.
> Co to a place where you will not be disturbed. Light a candle and
some incense. Then follow the steps of the silent witness medita
tion. While your consciousness is inwardly gathered into the spiri
tual sun, pray that God sends a holy tzaddik to commune with you
mind to mind and heart to heart—that divine grace might flow and
a strong and true connection might be formed. Pray that God gives
a host of forty holy angels charge concerning you, to come and
form a matrix of light around you so that the environment is com
pletely positive and good, and no deceiving spirits or klippotic
Hesed, the Mercy and Bright Blessings oj God 165
forces can enter into it. Pray that the divine presence purify and
bless you and abide with you in your meditation. Let your heart
pray as you are inspired.
> Then be silent and shift your focus to the center above the head—
become the silent witness. Instead of turning downward to watch
the mind and heart, turn upward and open yourself to the Holy
Shekinah and the luminous assembly. Listen and hear, and let your
self be completely receptive to the divine presence and power that
manifests. Perhaps there will only be silence, or perhaps there will
be a heavenly voice. The aim of this method is not a vision, but
rather a mind-to-mind and heart-to-heart transmission. It may well
be that only after the meditation you become aware of a transmis
sion having occurred. In any case, at the close of the meditation,
give thanks and praise to the Holy One of Being for what you have
received—whether something or nothing.
> For any practice like this to truly be effective, it must be part of
a daily continuum of prayer and meditation. It is best to use this
method in conjunction with other practices, like meditations on
the Mother, Yeshua, or the holy Bride, using another meditation
as a daily practice and this meditation one to three times a week.
As with any true spiritual practice, it may take some time to bear
fruit. One must be patient and consistent, and learn to wait upon
the Spirit of the Lord. "All good things come to those who wait."
NINE
GEVURAH, POWER,
THE DARK FACE
OF GOD
Attributes
Thirty-Two Paths of Wisdom-. Rooted Consciousness (Sekhel
Nishrash); it is called this because it is the essence of
the homogenous Unity, it is unified in the essence of
Understanding, which emanates from the domain of
Original Wisdom
Gevurah: Severity or Rigor,- also Din, Judgment
Place in the Tree of Life: The center of the Pillar of

Severity
Divine Name-. Elohim Civor

Alternative Divine Names: Ha-Ash Ha Gedulah, Great Fire,
Elohim Amet, God of Truth,- Shafet, Judger,- Dayyan,
Judge,- Ish Miylchamah, Man of War,- Elohim Nisah,
God Testing and Trying
Partzuf Above: Zer Anpin, as the Great Warrior in the
Chariot of Fire
Partzuf Below: Lord Yeshua exorcising demons and liberat
ing souls,- Lord Yeshua delivering souls in Hades and
Hell,- Isaac and Rebekah
Divine Image: A Spiritual Warrior riding the Merkavah,-
Yeshua the Exorcist,- Michael and the armies of heaven
167
168 Chapter Nine
Archangel: Kamael and Samael
Order of Angels: Seraphim
Celestial Attribute-. Madim, Mars
Titles Given to Gevurah: Pachad, Fear or Holy Awe,- Tzimtzum; the Day
of Reckoning; Judgment Day,- the Wrath of God; the Dark Face
of God, the Dark Face of the Mother; Consuming Fire,- Sphere
of the Angels of Wrath; Plagues of God; the Angel of Death; Red
Mother Seed; The Left; Depth of North; Power of the Adepti,-
Strength of God; The Holy Law,- Peacekeeper,- the Second Day
of Creation,- Place of Sacrifice,- the Agent of the Fall,- the Other
Side,- the Scapegoat
Level of the Soul: Ruach, Human Spirit, or Divine Intelligence (specifi

cally, the Upper Ruach)
Heavenly Abode-. Makom, the Sixth Heaven—Place of Meeting
Spiritual Experience: The Vision of Power,- the Ordeal of Power,- Gnosis

of the Law,- Power of Discernment-Judgment
Virtues. Self-empowerment,- courage,- passion,- resolution of conflicts,-
strength of character,- integrity,- leadership,- conscious action,- good
coordination
Vices: Bullying,- tendency to be overbearing,- cruelty,- oppression and
exploitation of others,- warmongering,- anger,- hatred,- bigotry,- vio
lence,- cowardice,- rape,- unbalanced male sexuality,- tendency to be
accident-prone or clumsy
Symbols: Thê wild rose of five petals,- the chain,- the scourge,- the
sword of truth,- the upright and the inverted pentagram,- the spear;
the purifying fire or alchemical fire; the bow and arrow
Commandment-. Honor your father and your mother (Exodus 20:12)
Sermon on the Mount. Blessed are the pure in heart, for they will see God
(Matthew 5:8)
Angel of the Apocalypse and the Churches: The Second Star and Lamp-
stand,- the message to the angel of the church in Smyrna (Revela
tion 2:8-1 1)
Gevurah, Power, the Dark Face of God 169
The Self-Restraint of God and the Human One

Before the beginning, as we have seen, the light of the Infinite filled end
less space and there was no "space" in which creation could come into
being as a distinct reality from God and the Godhead. The quality of
Hesed held dominion and there was nothing but God and only Cod—pri
mordial grace. The first action opening the way for creation was the tz-
imtzum in which God withdrew into Godself, creating an infinite sphere
of space—the primordial void—which became the womb of creation.
In the beginning, when God emanated God's infinite light into the pri
mordial void, through the power of tzimtzum, God exercised self-restraint
upon Godself, measuring and limiting the flow of Hesed-mercy with Ge-
vurah-severity. With each gradation of the infinite light, God exercises a
greater degree of self-restraint—each Sefirah representing a greater limi
tation or concealment of God's light and glory. As previously indicated, at
the level of Adam Kadmon, the Sefirot are almost completely pure grace
or Hesed, but at the level of Asiyah, the Sefirot are mostly Gevurah,
which is to say most restricted. Gods progressive restraint of the Shek-
inah from one universe to another means a greater possibility of free will
and individuation of creatures with the generation of each successive uni
verse, the universe of Asiyah representing the realms and worlds of the
greatest posable free will and individuation.
In the same way that God restrains Godself in creating and relating to
creation, as creatures seek to draw near to God and reach out to God,
they must exercise self-restraint. In the descent or involution of God's
presence and power, God progressively restrains Godself to make the
Shekinah accessible to creatures—hence, Cod exercises Gevurah (severi
ty). However, in the ascent or evolution of life-forms to the highest of life
(conscious unification with God and the Godhead), Gevurah becomes the
self-restraint of creatures, the negation of all negations of the sacred unity
that God is. Descending-involving, God must restrain Godself; ascend
ing-evolving, we must restrain ourselves. To enter into the upper Olamot,
we must become more and more like unto God, as in the upper Olamot
only that which is in God and is something of Godself exists.
170 Chapter Nine
This self-restraint or negation of what is not God in ascent, however, is

truly no restriction or limitation at all, but rather is a progressive enlight
enment and liberation of the soul, for as we have seen, the inmost part of
the soul is in God and is of God, and our true freedom to be ourselves is
in the ascension. In restraining ourselves, we give greater freedom to the
presence and power of God in us. This is directly reflected in the mystery
of the crucifixion and resurrection of the Christ-bearer, in which, fully
self-restrained, the Christ-bearer becomes fully Christ.
According to the Thirty-Two Paths of Wisdom, Hesed is rooted in
Keter-Hokmah, the supreme grace or mercy of God, and Gevurah is root
ed in Hokmah-Binah, which serve to measure the flow of the Light of
Cod into countless gradations. As we saw in our contemplation of Hok-
mah, Hokmah represents the creative utterances upon which creation is
founded. As we discovered in our exploration of Binah, Binah represents
the supernal or archetypal patterns based on those creative utterances,
which form the matrix of creation. The creative utterances and archetypes
are the supernal expression of the Torah (law). Gevurah, thus, has its roots
in these utterances and archetypes and is the active execution of the law
in creation.
The law is the self-restraint Cod exercises on Godself in Cods interac
tion with human beings and creation, and it is the self-restraint that
human beings exercise upon themselves in order to draw near to God and
unite themselves with God. Cevurah-rigor, which is the law, represents
the vehicle or covenant through which we are connected to Cod in a har
monious and conscious relationship. Hesed-love, which is the fulfillment
of the law, represents the fruition of that relationship in the unification of
ourselves with God.
The Awesome Power of God

At the level of Atzilut, the Sefirah Gevurah manifests as Elohim Givor,
which means strong, mighty, or powerful God. Elohim as Binah represents
the archetypal forms or supernal patterns the one life-power assumes.
Elohim as Gevurah represents that actual manifestation of distinct and in
dividual divine powers, which have their origin in Hokmah and Binah—
hence the measured grace of God through which the seven Sefirot of
Gevil rah, Power, the Dark Face oj God 171
construction manifest. How these divine powers appear, whether peace

ful, blissful or wrathful, is determined by the law, specifically the law of
karma. Basically, the divine powers assume an appearance according to
the balance of karma, whether appearing to an individual soul or to a col
lective of souls (as in collectives of souls grouped together in regions, na
tions, or even worlds).
An example of the different appearances divine powers assume accord
ing to the law of karma is the story of fhe Red Sea. Pharaoh and the hosts
of Pharaoh went in pursuit of the children of Israel, cornering the children
of Israel at the shores of the Red Sea. The Shekinah, however, parted the
Red Sea, allowing the children of Israel to escape, but when Pharaoh
and his hosts attempted to follow them across, the Red Sea swallowed
Pharaoh and his hosts. This is a story of Elohim Civor and the appearance
of Elohim according to the karma of peoples. On the one hand, to the
children of Israel, Elohim Givor was the manifestation of God's power
delivering them from bondage and destruction,- on the other hand, to
Pharaoh and his hosts, Elohim Civor was the manifestation of God's
power as judgment and wrath.
Pharaoh and his hosts represent the egoistic self and fragmented con
sciousness of the unenlightened individual, specifically souls linking
themselves with the dominion of the klippot—the titanic and demonic
forces. Moses’and the children of Israel represent an integrated and awak
ened individual who is established in a degree of enlightenment, specifi
cally, souls linking themselves with the Sefirot—the divine powers. To the
unenlightened soul that cleaves to klippotic forces, Gevurah appears as
judgment and wrath, but to the enlightened soul that cleaves to the Spirit
of Yahweh, Gevurah appears as the divine power redeeming and deliver
ing the soul from bondage.
According to the Tradition, God and the holy angels in heaven took no
pleasure in the destruction of Pharaoh and his minions, but mourned the
sorrow and suffering of the unenlightened. Yet, at the same time, God and
the holy angels rejoiced over the enlightenment and liberation of the chil
dren of Israel, experiencing great joy in the deliverance of souls from the
dominion of the klippot. Understanding the transmigration of souls, in
truth, all souls were liberated on that day—the children of Israel to their
pursuit of a greater degree of enlightenment, and the minions of Pharaoh
f72 Chapter Nine
to new incarnations in which they, too, might seek enlightenment and

draw nearer to God. Gevurah always acts to transform and liberate.
The appearance of Elohim in creation, according to the law of karma is
indicated by Givor, which is spelt with the Hebrew letters Gimel (I)-Bet
(D)-Vau (l)-Resh (1). Gimel means "camel" and connotes travel and com
merce, specifically, travel through the wilderness of the desert. It represents
the travel of the soul based upon the principle of cosmic memory—the
karmic matrix.
The letter Bet means "house" and connotes a dwelling or abode and the
center of life, specifically, the body and the world to which the body joins
the soul. As the first letter of the Book of Genesis, Bet represents the ma
trix of creation (the spiritual forces indicated by Elohim), incarnations,
and the spiritual forces at play within and behind them, which correspond
to the karma of the soul.
Vau, as we saw in our study of the Tetragrammaton, means "nail" or
"hook" and connotes binding together, linking, or connecting. As the
number six, it represents the six Sefirot between Binah and Malkut. Vau
represents the various spiritual forces to which a soul can link itself, which
in turn determines how God or reality appears to the soul. Spiritual forces
act as the mediating principle between God and the human soul and, thus,
determine the relationship of the soul to God.
Resh means "head" or "face," and connotes appearance, communication,
and relationship. It alludes to the state of consciousness determining ap
pearances and the nature of communication and relationships that form.
Resh is how God or reality appears to us.
Elohim Givor, then, reflects what we have previously said—that God
(Elohim) does not change, but the appearance of Gods presence and
power (Givor) changes corresponding to changes in our own state of con
sciousness. Givor indicates that our souls are bound to the cycles of end
less transmigration by karmic conditioning and that each incarnation is a
karmic matrix, so that every circumstance, situation, and event of life, and
our relationship with life and God, is the product of karma, whether pos
itive, negative, or neutral. Essentially, our life, dreams, visions, and after
life experiences are all the radiance of our soul-being or the face of
Elohim as Elohim appears to us.
Elohim Givor also indicates that God has dominion over all spiritual
forces and that all spiritual forces are sustained by Cod's power and are
the manifestation of Gods power. The best way to understand how Cod's
power manifests as all spiritual forces, whether divine, titanic, or demon
ic, is in terms of human life. The life-power is the same in all human be
ings, whether godly or ungodly. The one life-power manifests as average
human beings, whom are neither particularly good and saintly nor wicked
and evil. The same life-power sustains and manifests as those who are
good and righteous persons and those who are wicked and evil-doers.
Whether good, admixed, or evil, every human being is sustained by the
one life-power and is a manifestation of the one life-power. The same is
true of spiritual beings-forces in the more subtle dimensions of Asiyah,
Yetzirah, and Beriyah, whether angel, titan, or demon.
The Nature of Karma and Tikkune

Today we understand that life-forms have evolved within the womb of the
earth for millions of years, as though waves of life arising from within one
another, ever moving toward greater intelligence and self-awareness. Es
sentially, greater intelligence and self-awareness has manifest as the life
forms that are able to support and embody it come into being. Humanity,
as it is, represents the pinnacle of intelligent life on earth. Yet according
to the Kabbalah and Gnosticism, there are further levels of intelligence
and self-awareness to be developed within humanity from which a divine
or super humanity is destined to arise.
This alludes to grades of evolution within the race of humanity itself,
proposing that within humankind there are various levels of development
and evolution, specifically on the level of the soul-being. When we speak
of intelligence and self-awareness, we are actually speaking of the soul or
consciousness. In Kabbalistic terms, the evolution of life-forms is the evo
lution of Nefeshim and the evolution of intelligence, which generates self-
awareness, is Ruachot.
Until the dawn of humankind on earth, all evolution transpired on a
subconscious level, quite apart from any real conscious exertion on the
part of species. It was essentially a secret operation of God's Spirit within
nature and transpired on a very deep and hidden level. As we have indi
cated, humankind marks a significant transition in evolution, for unlike
i74 Chapter Nine
previous life-forms, humankind has a capacity for a conscious evolution

because of the greater intelligence that is in it. The present humanity is,
basically, the transitional being in the twilight zone between the uncon
scious and conscious evolution.
In the previous chapter we spoke of a gift that Cod seeks to give to us,
namely Godself, and in the Scriptures we hear of a "chosen people" or the
"elect" to whom God gives Godself. Exoterically, this has been taken to
mean the Jewish peoples. However, esoterically, the elect are souls of suf
ficient evolution who are able to receive the gift—hence souls of a higher
grade of self-awareness. The nature of this gift is a fiery or divine intelli
gence, specifically, the fiery light of supernal consciousness. As we have
seen, it is through this gift that a human being may experience a con
scious unification with God and Godhead.
The Kabbalah says that vessels or universes were created and destroyed
many times in the process of forming this present universe. In speaking of
the evolution of life-forms and souls—Nefeshim and Ruachot—we see
the same process reflected. Life-forms are formed and destroyed in the
process of evolution, and souls are generated and reabsorbed in the
process of reincarnation. It is a wave-like motion of progress and regress
in a spiral ascent.
Karma, in essence, is this dual-action of evolution: progress and regress.
It is the cosmic law of cause and effect, the aim of which is a creative evo
lution toward the highest of life. Although we may speak of karma in
terms of positive, neutral, and negative actions, basically, it is all a ques
tion of whether a given action facilitates or retards the souls development
and evolution—hence whether our actions lead toward a progress to a su
pernal or divine humanity or a regress back into our bestial past.
Evolution occurs through a process of progression and regression, much
like the incoming tide of the ocean. Every progress moves a little further
forward and every regress recedes a little less backward, so that, in fact, it
is one motion of ascent when viewed over the course of time. In speaking
of the liberative quality of creation, it is this that Kabbalah is indicating.
While we can speak of the backward pull and tendency to bind that is in
herent in the cosmic law, which is often referred to as negative karma, in
truth, it is merely a regression in which souls are able to work out whatev
er hinders and obstructs further progress in evolution. In other words,
Gevurah, Pouter, the Dark Face oj God 175
whether a seeming progress (positive karma) or regress (negative karma),

everything in our experience represents an opportunity for progress in
conscious evolution. Spiritual practice and spiritual living from a Gnostic
and Kabbalistic perspective is nothing other than working out whatever is
necessary for the development and evolution of the soul-being.
This process of working out what is necessary for continued progress in
a conscious evolution is called tikkune in the Kabbalah, which means cor
rection, repair, mending, or healing. According to the Tradition, both the
metaphysical structure of the universe—the Sefirot and Olamot—and the
human soul are in a process of evolution and in need of tikkune: the work
ing out and healing of whatever is necessary for the ultimate fruition of
creative evolution. Because human souls are microcosms of the macro
cosm (the metaphysical universe), the tikkune of human souls brings
about the tikkune of the Sefirot and Olamot.
The primary agent of this tikkune is Gevurah—the holy law or princi
ple of evolution itself. It is the agent of the tzimtzum through which series
of Nefeshim and Ruachot come into being as individuations of the one
life-power. Likewise, it is the agent that tries and tests every development
in the process of creative evolution to see if it is strong, good, and true.
When it is ready, it passes into the next cycle of progress,- what is not
ready goes into a cycle of regress to work out what is needed for
progress—alb according to the law. It is in this sense that we may under
stand the title of Gevurah as Din, which means judgment.
Three Visions
At our ordinary level of consciousness, we tend to be bound by what is
called the vision of ignorance, which is karmic vision. Souls occupying sim
ilar life-forms all share a basic common karma. In that we have human bod
ies, we share human karma. This is what is called the human kingdom, and
being human, we all represent something of the soul of the human one.
In the human kingdom, we all have individual karma, reflecting our
previous lives and our personal history in this life. Each of us is born in a
certain country, a region, and community, under certain conditions, and
into a specific family. We each experienced a different upbringing and ed
ucation and different influences, life experiences, and beliefs. All of this
176 Chapter Nine
forms our individual karmic condition, reflecting our previous evolution

through past lives. In essence, we are all a complex accumulation of habits
and past actions. Consequently, each of us has our own world-view and
unique perspective on things. We might look a lot alike, but we are all
very different in how we see things. In effect, we all tend to live in our
own individual and separate worlds, and to what degree these worlds ever
really meet is a great question. Karmic vision is based primarily upon our
own subjective projections—our preconditions, preconceptions, and ex
pectations. Because our view is inherently limited and partial, and our self
image is inherently flawed, this vision is a mixture of truth and falsehood.
Essentially, its a story we have made up, based upon our personal history
and a delusion of separation, and it represents karmic conditioning—
hence the vision of ignorance.
In the vision of ignorance, everything is based upon past developments
in evolution, and without some sense of potential future developments, it
binds us to the past—the repetition of history. To break through this
karmic vision, we need some spiritual or mystical experience that pro
duces the vision of faith—hence, initiation.
The vision of faith is essentially a vision of experience—a revelation of
the truth and light in our own experience, which we then are able to enact
in our spiritual practice and spiritual living. Obviously, there can be many
different levels of manifestation to the vision of faith. However, in Gnos
tic Christianity, it ultimately comes by way of the light transmission and
direct perception of the light continuum—the sacred unity of God that
underlies all existence. To the degree we recognize, realize, and embody
this spiritual truth, we enter into the vision of gnosis, which is the vision
that arises in the attainment of Chris- consciousness.
These three modes of vision are reflected in the threefold body of
Melchizedek discussed in the previous chapter. The vision of ignorance
allows the perception of the emanation body of a tzaddik,- the vision of
faith manifests through the perception of the glory body of the tzaddik,-
and the vision of gnosis comes with the perception of the truth body—
the state of pure radiant awareness. These three visions thus reflect progress
on the path to self-realization.
Gevurah, Power, the Dark Face of God i77
The Ordeal of Power and Tikkune of the Soul

The nature of the Gnostic path is a quickening of the evolution of the
soul-being and a swift ascent to supernal or Christ-consciousncss. An evo
lution of consciousness that could take hundreds, or even thousands, of
lives by ordinary means of gradual development can occur in three to
seven lives by way of Christian Gnosticism and the practice of Kabbalah.
This assumes, of course, that one fully sets oneself on the path and that
one receives initiation into the light-continuum.
Essentially, reception of the light transmission invokes the full karmic
force of a soul so that the process of tikkune is sped up, and thus, the as
cent to Christ consciousness transpires more rapidly. The path of initia
tion is not the path of least resistance, but is, in fact, the path of most
resistance. It is akin to climbing straight up the face of a mountain rather
than spiraling round and round to eventually reach the peak. This is re
flected in the saying of Lord Yeshua: "Enter through the narrow gate,- for
the gate is wide and the road is easy that leads to destruction, and there
are many who take it. For the gate is narrow and the road is hard that
leads to life, and there are few who find it" (Gospel of St. Matthew
7:13-14).
One should not be put off from setting oneself on the path of initiation
because of fearing an invocation of the full force of one's karma. The full
force of one's karma does not manifest at the outset of the path, any more
than does the full manifestation of divine power. At the outset of the path,
one must learn to meet the challenges already present within ones life. As
one progresses from one grade of the enlightenment experience to anoth
er, one learns to meet more subtle and sublime challenges, having devel
oped the capacity to meet them. The path is the work of a lifetime,
perhaps several lifetimes, and one's capacity at each stage is equal to the
challenges one faces. Likewise, one is not alone in the great work. There
is always the divine grace of guidance, assistance, and empowerment in
the face of every challenge for all who take up the divine life and actively
engage in spiritual practice and spiritual living. The truth is that the invo
cation of the full force of our karma is what leads to the ultimate healing
of our soul in enlightenment and liberation.
The greater adept is the Rosicrucian grade that corresponds to Gevu
rah, and it is at the level of the greater adept that an initiate experiences
178 Chapter Nine
the full force of his or her karmic continuum. It arises as the full influx of
the divine presence and power. If the disciple is a well-prepared vessel
when this radical influx of divine power occurs, then it will be a com
pletely wonderful and blissful experience. However, whatever imperfec
tions or impurities might remain will be swiftly revealed. If those
imperfections are many and unresolved, then the adept is likely to shatter
under the psychic pressure created by the inrush of great force. This is
called the ordeal of power and typically leads the adept into the second
dark night of the soul, which is the most severe challenge on the path.
Although psychism and occultism in the New Age often mistake
magic-powers as indicative of a higher grade of soul or an actual enlight
enment, this is not necessarily true. Power, in and of itself, is not self-real
ization, although it is, indeed, a by-product of the self-realization process
and the ability to manage greater power is part of actual attainment. The
truth is, one must have faith, hope, and love to endure the ordeal of
power, and the knowledge, understanding, and wisdom necessary to
properly use it in the great work. It is this that indicates actual enlighten
ment. This is well reflected by the saying of Yeshua: "Not everyone who
says to me, 'Lord, Lord,' will enter into the kingdom of heaven, but only
one who does the will of my Father in heaven. On that day many will say
to me, 'Lord, Lord, did we not prophesy in your name, and cast out
demons in your name, and do many deeds by the power of your name?'
Then I will say to them, 'I never knew you,- go away from me, you evil- 1
doers'" (Gospel of St. Matthew 7:21-23). It is also reflected perfectly in •
the myth of the temptation and the questions put to Master Yeshua by the
adversary, Satan (Matthew 4:1-11), all of which surround the use of di
vine power.
Here, we are speaking specifically of the manifestation of various spiri
tual gifts or magic-powers that naturally arise at a certain point in the en
lightenment experience,- yet the ordeal of power is common to all realms *
of evolution. This is clearly demonstrated in the development of humani
ty in modern times, with our growing access to various forms of power
through our science and technologies. More and more, as we develop our
intelligence, we have access to greater material powers. The question be
comes whether or not we have the level of maturity in our mental and
vital being to manage these powers and use them wisely to facilitate fur-
thcr progress in our evolution. Quite obviously, the material knowledge

and powers humanity is accessing could be used to radically quicken the
pace of human progress or equally to cause a radical regression in hepnan
life on earth. According to the masters of the Tradition, our whole species
and whole world has entered into the ordeal of power—hence the season
of the apocalypse.
While the ordeal of power, as it is experienced by the greater Adept,
may be somewhat distant to many of us, the question of how we use
power is relevant to all human beings in these times and is certainly im
portant to the spiritual aspirant long before the grade of the greater adept.
Frankly speaking, we all have access to power. One need only consider
such material powers as the money-power, sex-power, social-power, fame
power, or any other form of life-power in ones ordinary life. On a practi
cal level one can ask oneself, "Who does this power serve?" Essentially, in
the practice of Christian Gnosticism, it is the aim of the initiate to uplift
all powers to the divine, whether material, psychic, or spiritual powers,
and to restore all powers to the service of the divine will and kingdom.
This is the very essence of the tikkune of the soul and the world.
On a fundamental level, we are the world and the world is us,- we are
the society in which we live and the society is us. Therefore, if we seek to
bring about a change in our societies and the world, we must bring a
change about in our own consciousness. Our redemption and healing
(tikkune) is the redemption and healing of the world. This is the very
foundation of the great work.
The Love of the Lord and the

Fear of the Lord
There are three sorts of individuals who might walk up to a wild tiger in
the forest and pet the big cat upon its head. One is the perfect tzaddik,
who is filled with the Spirit of Yahweh, and peace and love, to whom the
tiger is no threat. The other two are the idiot and the fool. The idiot is
too stupid to understand the danger of the tiger and thus too stupid to
fear it. As for the fool, he is too arrogant and reckless to acknowledge his
fear. While the perfect tzaddik may pet the tiger and go unharmed, the
idiot or fool will most likely be dinner or simply good sport!
180 Chapter Nine
"A tiger is a great and powerful beast, indeed, but God is far greater and
more powerful than a mere tiger, and potentially far more dangerous! One
who seeks to draw near unto the Lord would do well to be aware of this
and proceed with mindfulness and alertness. Life is composed of great
beauty and great danger, and Yahweh is the life-power. Those who are
wise fear the Lord as much as they love the Lord, and on account of fear
they preserve their life" (Tau Elijah Ben Miriam).
This was a favorite saying of my beloved tzaddik when he would give
teachings on Gevurah, which is also called pachad (fear). Confronting our
fears and walking through them is an important part of the path to Christ
consciousness, and as my teacher was also fond of saying, "Where there is
no fear, there is also no courage." It takes courage to live life fully, and yet
more courage to embark upon the mystical journey. Just as there are ma
terial dangers in the world, so also there are psychic and spiritual dangers
in the path to self-realization.
Pachad is not a childish and superstitious fear of Gods punishment, as
though God was some sort of tyrant or abusive parent, nor is it fear of the
obscene fiction of eternal damnation in hell. Such things, as we have seen,
are all ignorant projections upon Cod. By "fear" is meant holy awe, which,
coupled with love, is also eyes of wonder. Holy awe and wonder fills the
soul that draws near unto God and the Godhead, and where there is no
awe and wonder, the soul is far removed from the Holy Spirit. Quite sim
ply, awe and wonder are the natural human experience of Gods presence,
as anyone who has ever had a direct experience of the Shekinah will tell
you.
Most initiates early on the path are taken by surprise at their own reac
tion to the first time there is a larger movement of energy in the subtle
body, or when they first experience contact with one of the archangels.
Before fully embracing the spiritual or mystical experience as it unfolds,
more often than not, the young initiate reacts with a vital recoil and fear.
This is true even when an aspirant may have worked for a long time to
bring about such a development. While the novice will frequently feel
that there is something wrong with him or her, or as though he or she
failed some sort of test, in the eyes of an experienced adept or master of
the Tradition, it is a sign of health and success, for the fear tells the tzad
dik that the novice was conscious and had some awareness of the real
Gevurah, Power, the Dark Face oj God mt
power moving within and behind the experience, and that the novice had
an understanding of what they were experiencing or contacting.
It is only natural that we experience some degree of fear, along with
other emotions, upon entering into new and unfamiliar experiences. This
is true in mundane circumstances and it is equally true in supramundane
circumstances. While being dominated by fear or paralyzed by fear would
certainly be unhealthy and represent a severe imbalance, the presence of
fear itself is quite natural and to be expected, and oftentimes it serves as a
guardian early on so that we do not overshoot our capacity. Dealing with
fear is part of the sacred quest. In truth, sometimes it is our friend, invok
ing mindfulness and alertness in us, while other times it is our adversary
and must be dealt with in kind. We must learn to discern the difference
and to respond consciously based upon that discernment, understanding
that, ultimately, we must learn to walk through all fear and to transform all
fear into focused awareness.
In terms of human emotions, fear and love typically move together.
Anyone who has ever had the experience of truly falling in love will also
speak of the fear that gripped them in the process. Ask anyone in love
who has realized that they have met the person they will marry! Thus
love and fear hang out together, and where there is no fear there is also no
real love.
Fear is typically a form of resistance to something—resistance to some
thing new and unfamiliar, something uncomfortable, something over
whelming or that takes us out of control (as in love). It is often a great
teacher, revealing weaknesses, impurities, and imperfections to be worked
out before we are able to move forward. When fear is allowed to turn into
anger, anger is allowed to become hatred, and we are ruled by our fears
and insecurities. Fear leads to the dark side and evil, yet fear can also be
recognition of darkness and evil, and lead us away from evil.
If so many different things can invoke fear, if fear has so many different
faces and is part of our early spiritual or mystical experiences, along with
other emotions, then how could we draw near unto the Lord and experi
ence the awesome and terrible power of God without some degree of fear
and trembling? Encountering the presence of God directly, we will experi
ence the full range of human emotions, and fear will be among them. Thus,
Gevurah is also called Pachad, and it is written: 'The fear of Yahweh is the
182 Chapter Nine
beginning of knowledge" (Proverbs 1:7). As my teacher often said, 'Those

who love the Lord, and are drawn to the Lord, also fear the Lord, for they
are aware of the great and awesome force that we call 'God.' It is the
power of life and death, and the whole universe."
The True Nature of Sacrifice

The word "sacrifice" comes from a root meaning "to make sacred" or "to
sanctify," and connotes purification and consecration. Something sacred
or sanctified is something set apart from mundane use and dedicated to
supramundane use. Something is made sacred because of the meaning we
give to it, how we use it, and our reverence for it.
The Hebrew word for sacrifice means "to draw near," specifically, to
draw near unto the Lord, and connotes a vehicle of drawing near or of
unification with God. As we have seen, drawing neat to God happens
through self-restraint, and thus sacrifice is an act of restraint, whether the
restricted use of a sacred or holy object or an act of self-restraint through
which w^ ourselves are made sacred or holy.
By self-restraint is meant purification, which is a letting go of anything
that does not have a place in God or that is not of God. If God is truth,
then it is a letting go of ignorance and falsehood,- if God is love, then it is
letting go of anger and hate,- if God is good, then it is letting go of any
thing evil, and so on. One might say that the entire mystical journey is a
path of purification in that, when all things obstructing the truth and light
are removed, our innate divinity naturally and spontaneously shines from
the depths of our being, and we realize all along we have been at one with
God, the source of all life. Understanding the principle of sacrifice in this
way, rather than the primitive idea of an appeasement of a deity or sooth
ing the arbitrary whims of a tyrannical god, sacrifice is a letting go of
something inferior for something superior—a release of something lesser
for something greater. Sacrifice is not a loss but rather a gain!
Offering-up is often a term for sacrifice, which suggests an uplifting of
something or the transformation of something from a lower form to a
higher form, specifically, the translation of something mundane to some
thing supramundane. This was the significance of burnt offerings in the
primitive mind, in that, through burning a sacrifice, one transformed
something material into something spiritual, and thus it could then be re-
ceivcd by deity, which is spiritual. It is also the idea behind cremation,

which is intended to swiftly release the spirit from the body and thus de
liver it into the embrace of the great Spirit, Cod.
All of these ideas of sacrifice relate to the function of Gevurah, and
thus Gevurah is called the place of sacrifice. As the temptation has a cor
respondence with Gevurah, as well as with Yesod, so also does the night
of passion and the crucifixion. While the mystery of the Crucifixion as di
vine revelation corresponds to Tiferet, as an action of self-restraint and
holy sacrifice, it corresponds to Gevurah, as does Isaac who was willing to
make a sacrifice of himself unto the Lord.
The mystery of the crucifixion and resurrection itself reveals the true
nature of sacrifice, for through the Crucified One, all negative karma is
dispelled (all klippot shed), and through the Risen One, all are drawn near
unto the Lord and unified with Cod. This holy act of sacrifice is the ulti
mate tikkune—the shattering of all husks of darkness (klippot) and the re
lease of the holy sparks contained in them to unification with Christ in
God. Far from a death or a loss, the crucifixion represents a letting go of a
lower plane of existence to ascend to a higher plane of existence, specifi
cally, an ascent to the supernal being.
The name for the rite of the Holy Eucharist in Christian Gnosticism
represents well the true nature of sacrifice—the wedding feast. This al
ludes to sacrifice as an action of mystical union and specifically an act of
love and delight. A true sacrifice is an act of love that brings into union,
the fruition of which is pure joy or delight. The same holy rite also reveals
the transformation power of sacrifice, for in the rite, the bread and wine
are transformed into the body and blood of Christ, specifically the pres
ence and essence of the Christos, which when eaten joins the body and
soul to the Soul of the Messiah. Sacrifice is inherently a mystical and
magical act.
While in Gnostic worship flower offerings, light offerings, incense of
ferings, food offerings, and such are given as symbols of sacrifice, the true
sacrifice is the offering-up of ourselves and our lives to the holy Shekinah
and the great work. Spiritual study and contemplation, prayer, and medi
tation, and sacred ritual are holy sacrifices, for through these we draw
near to our Neshamah and the Lord. So also are mundane activities, when
184 Chapter Nine
they are dedicated to the evolution of the soul-being and we are spirit-
connected while performing them. Even the sexual act of love-making is
considered a vehicle of holy sacrifice in Gnosticism, when lovers embrace
one another as the Lord and the Shekinah or as the Bridegroom and holy
Bride. Ultimately, the aim of the Gnostic initiate is to transform the whole
of life into the divine life, leaving nothing out, and thus embody the
Christos in life—making life a true and holy sacrifice before the presence
of the Lord.
The Patriarch and Matriarch of Gevurah

Isaac and Rebekah are the patriarch and matriarch of Gevurah, and thus
their story is the story of Gevurah. The life of Isaac begins with a concep
tion by divine intervention of grace, so that Isaac is born by way of Hesed
in the same way Gevurah emerges from Hesed. When, as a young man,
Isaac allows himself to be bound on the altar as a sacrifice before the pres
ence of the Lord, exercising self-restraint he reflects the activity of Gevu
rah. In that through his act of self-restraint God provided another
sacrifice, Isaac reflects the action of Gevurah, setting a flow of measured
grace in motion.
Isaac does not choose his own wife, as do the other patriarchs,- a
servant of his fathers house finds Rebekah, once again reflecting self
restraint, as does Rebekah herself. When Rebekah conceives and becomes
pregnant, she is pregnant with twins—Esau representing the bestial soul
and evil inclination and Jacob representing the godly soul and good incli
nation. This reflects the dual quality of Gevurah and the opposing
archangel and arch demon attributed to it.
The two brothers wrestle in Rebekahs womb and Esau, being stronger,
emerges as the firstborn. When it comes time for Isaac to impart the pa
triarchal blessing, he intends to give it to the first-born son, Esau. How
ever, like Justice herself, Isaac is blind. With Rebekahs help, Jacob poses
as Esau and takes the blessing, as ordained by heaven, reflecting the
karmic balance in Gevurah. Esau had sold his birthright to Jacob for some
food and, according to the law, the blessing belonged to Jacob. Every
where one looks into this story, Gevurah appears.
The Purifying Fire of God

In Beriyah, the Sefirah Cevurah manifests as archangel Kamael, whose
name literally means the "burner of Cod" or "fire of God." The image of
Kamael reflects his name. He appears as a human form composed of in
tense fire and heat, not in robes, but in armor as the great guardian of
God's presence and the angel of judgment. With the name of Elohim
Givor and the chant Ah Ya Ko Ma Kamael, initiates invoke this great and
powerful angel for the sake of Divine justice.
The archangel Michael is said to be the commander of the armies of
heaven, but Kamael is said to be the champion of God, who subjugates all
Titans to the divine will according to the law of perfect justice, and who is
victorious over all evil. When the Scripture speaks of Yahweh as a man of
war, it is speaking of the archangel Kamael, before whom no evil can en
dure. Yet, Kamael does not engage in war but is a fire consuming fire,
making all like unto itself, the mere presence of which is the "end of dark
ness and evil."
To one who is on fire with the Spirit of Yahweh, who cleaves to the
Spirit of the Lord and has put on the image of the Lord, the presence of
Kamael is pure bliss,- yet to one who is removed from God and does not
come in the name of the Lord, the presence of Kamael is dread and terri
ble—a great fire that burns and consumes. This description, of course, de
picts a personification of the law in Beriyah—for in essence, Kamael is the
appearance of the soul's karma.
We may gain some understanding of Kamael from the words of St. Paul,
when he says, ". . . through the law I died to the law, so that I might live to
God." He also says, "And we have come to believe in Christ Jesus, so that
we might be justified by faith in Christ and not by doing works of the law,
because no one will be justified by works of the law" (Galatians 2:16). The
meaning is this*, the body and surface consciousness are bound by the law
and cannot liberate itself from the law. Nefesh and Ruach are bound to the
matrix of karma because they are the product of karma, but the Neshamah
and the inner and higher self (Christ-self) is not bound to the law. Thus,
through faith in our divine nature and the indwelling Christ, we are liber
ated from the law of karma. Kamael, the burner of God, burns away all
klippot, including the klippot of our old and unenlightened self, thus
186 Chapter Nine
revealing the soul of light and Christos in us. Such is the function of Ka-
mael-Gevurah.
Kamael conveys divine power upon the faithful and elect in the same
way that Tzafkiel conveys divine blessings. Essentially, Kamael acts to
help remove obstructions to the flow of grace and to measure out grace so
that we might receive Cods blessing-power. Likewise, this great angel
helps us understand our karma and therefore the nature of tikkune to be
performed. Kamael reveals the weaknesses, impurities, and imperfections
in consciousness so that we might understand what needs to be worked
out in order to progress in self-realization. At the same time, Kamael is
the angel of divine protection, serving as the guardian of the assembly of
the faithful and elect, and is said to defend against psychic assaults of dark
and hostile forces, as well as assaults of black magic and "the evil eye."
When an elder or tau seeks to uphold oaths, it is Kamael who is invoked.
The Adversary of God and Humanity

The arch-demon Samael (Satan) is also said to be the manifestation of
Gevurah at the level of Beriyah. Samael, which as you will recall means
the "poison of God," is the personification of the evil inclination or the in
clination to self-destruction and violence, which is called sitra ahara in He
brew. While, indeed, we may speak of cosmic forces of evil (dark and
hostile forces), in the Kabbalah, evil is primarily understood as cosmic ig
norance and the evil inclination in us. After all, if there is any external
agent of evil, it only has power over us to the degree that we have not put
an end to the inclination of violence in ourselves.
Pride and arrogance (selfishness), lust and greed, jealousy and envy,
anger and hate, insecurity and doubt—every form of negativity—are by
nature a poison and generate negative karma, leading to death and de
struction. The same mind that generates positive thought and emotion
also generates negative thought and emotion,- the same imagination that
envisions the divine powers also envisions darkness and evil,- the same life
power through which good and noble things are enacted also is the life
power through which wickedness and evil is done. Understanding this,
we understand the relationship of Kamael and Samael.
Gevurah, Power, the Dark Face oj God i«7
If one wishes to gain insight into the adversary, the evil one, or the
dark face of Cod, one need only consider the meaning of the name
Samael and contemplate the ultimate outcome if humankind continues to
poison the environment of this good earth. How "good” will planet earth
be in future generations if we continue to live in our present selfish,
greedy, and hateful manner that pollutes and poisons the environment?
Will the water be good to drink or the air good to breathe? Will the beau
ty of nature reflect the glory of the presence of God? Indeed! Satan will be
cast down upon the earth, as said in the book of Revelation, and it is we
who are bringing him to earth!
The same can be said of war, terrorism, and every form of evil we enact
upon one another and the creatures of this good earth. What is true upon
a material level is also true upon psychic and spiritual levels. The balance
of good and evil is dependent upon the human being. The choice is up to
each and every one of us whether we are visited by God or the devil.
The Angels of God's Power and Glory

Gevurah manifests at the level of Yetzirah as the order of the Seraphim.
Seraph literally means "fiery serpent" or "burning angel." Seraphim appear
in the vision of Isaiah, and the great Seraphim are said to be holy angels
that abide directly in the presence of the Lord, continually in worship of
the Lord. These seraphim are said to appear like the light of the sun, on
fire with the Spirit of Yahweh, and are described as having six wings—
two to cover the face, two to cover the feet, and two with which to fly.
Their function is to conceal the one-who-sits-upon-the-throne and yet, at
the same time, to reveal the glory of the Holy One.
Isaiah says that the Seraphim are in attendance above the image of the
glory of Yahweh and that they call to one another saying, "Holy, holy,
holy is the Lord of hosts,- the whole earth is full of His Glory" (Isaiah 6:3).
The masters of the Kabbalah say that, when the great Seraphim worship
in the presence of Yahweh, they perspire fire and light, and this fiery-light
pours down through the heavens, becoming the river of fire surrounding
the third heaven, called Shehakim, meaning "clouds of grace," or "sky
like." This same river is said to pour out into the hells, becoming the fire
of hell. You will recall that, according to the Kabbalah, the Holy Spirit is
188 Chapter Nine
the light of heaven and fire of hell. Thus, it is the power of the Holy Spir
it that pours out through the great Seraphim, which is called their "per
spiration from worship." This indicates that the Seraphim are angels of
the Holy Spirit and specifically are angels of divine illumination and di
vine power. Thus, as the hashmalim grant blessings, or are blessings,- the
seraphim grant illumination and power or are illuminations and powers.
According to the Tradition, based upon the literal meaning of Seraph
as a fiery serpent, there are two other forms of Seraphim besides the great
seraphim described by the prophet Isaiah. One is alluded to in the Sefer
Yetzirah in the Mishna that speaks about Theli, the celestial dragon. Cer
tain esoteric interpretations of the Mishna speak of Seraphim that are
great dragons, which are said to be personifications of cosmic forces that
are neither good nor evil but rather are pure energy.
The other form of Seraphim is depicted as a plague of fire snakes or
venomous serpents that the Lord sent among the children of Israel, the
bite of which was lethal (Numbers, chapter 21). Moses sought a remedy
from the Lord for the bite of these Seraphim. The Lord told Moses to
fashion a bronze image of a Seraph and to put it on top of a pole in the
center of the Israeli camp. Anyone who was bitten by a fire snake would
be saved if they looked up and gazed upon this image. There are many es
oteric teachings in the Christian Kabbalah regarding this form of
Seraphim,- however, the most significant is the interpretation of these
Seraphim as the secret power of the Holy Spirit in the spine and, specifi
cally, in the channels of the subtle body—what in Eastern Traditions is
called "Kundalini," or "Dakini," or "Shakti Power." It is said that if this fire
snake is awakened prematurely, it can cause illness and even death. Rather
than a blissful experience, it could be a hellish one. However, awoken in
due season, sublimated and directed up through the central channel of the
spine, this serpent power leads to divine illumination and magic-power.
Thus, the teachings say that there is a Seraph within each of us—the ser
pent power, which is the Holy Spirit power. It is the aim of the Gnostic
initiate to awaken this divine power and to direct it inward and upward—
Godward.
Gevurah, Power, the Dark Face oj God i89
Spiritual Practice for Gevurah

Divine Protection
> When you feel in need of divine protection, it is good to chant the
divine name of Elohim Givor. As you intone the name, let the vi
bration fill your body and the entire space around you, and let the
name fill your mind so that your mind merges completely with the
name. When your chant is complete, let your heart pray for divine
protection and the grace of the Lord—and so it shall be.
> Alternatively, chant the name, let the vibration of the name fill you
and the space around you, and visualize a circle of great fire magi
cally appearing around you, into which no darkness or evil can
enter. Envision a burning angel appearing, with a sword of flashing
fire in his hands, as a guardian of the sacred circle. Wherever you
go, the circle of great fire and the burning angel will be with you.
When you no longer have need of the burning angel, give praise
and thanks to God for divine protection, and pray the holy angel
be released from its charge concerning you. If you perform this
practice for someone else, simply envision them in the circle rather
than yourself.
> In the same way the burning angel is invoked, the archangel Ka-
mael can be invoked when the need for divine protection is great.
Chanting the divine name, chant the chant of Kamael and envision
the divine image of Kamael magically appearing in the space before
you, with his great sword of truth in hand. Pray for divine justice
and tikkune in the situation for which you have invoked the great
angel and offer the situation up before the Lord in prayer, letting
go to the divine will. This invocation is typically performed by ini
tiates in response to greater injustice in the world beyond them
selves.
> Equally, one may simply envision the spiritual sun in ones heart
and ones whole body transformed into the spiritual sun—a fiery
light that transforms everything it touches into itself (the light
presence). No evil or darkness can draw near to one who abides
as the spiritual sun—the Spirit of Messiah.
TEN
TI FERET,
DIVINE BEAUTY
AND SUN OF GOD
Attributes
Thirty-Two Paths of Wisdom: Transcendental Influx Con
sciousness (Sekhel Shefa Nivdal),- it is called this be
cause through it the influx of Emanation (Atzilut)
increases itself; it bestows this influx on all blessings,
which unify themselves in its essence
Tiferet-. Beauty or Harmony
Place on the Tree of Life: The Center of the Pillar of Compas

sion (Middle of the Middle Pillar)
Divine Name-. Yeshua,- also Yahweh Elohenu

Alternative Divine Names-. Yeshua Messiah, Adonai Yeshua,-
Yahweh Eloah Ve-Da'at,- Ben Ha-EI, the Son of God
Partzuf Above-. Zer Anpin, proper

Partzuf Below: Yeshua Messiah teaching and initiating,-
Yeshua healing the people,- the Risen Messiah,-Jacob,
Leah,and Rachel
Divine Image-. The Holy Child,- the Christ-bearer Crucified,-
the Risen One,- the Light of the Cross,- Melchizedek
Archangel-. Raphael
191
f 92 Chapter Ten
Order of Angels: Malachim
Celestial Attribute: Shemesh, the Sun
Titles Given to Tiferet. Melekh, the King; the Spiritual Sun; the Sun of
God; the Anointed; Adam, the Human One,- Son of Adam, Son of
the Human One,- the Great Seth; Good Serpent; the Serpent-Sun,-
the Son,- the Mothers Child,- Holy One,- the Beginning of Life,- the
Light of the World, the Light of Life,- Light in Darkness,- Secret
Sun,- the Crucified One,- Indwelling Christ,- Lord of the Sabbath,-
Depth of East,- Self-Made-Perfect
Level of the Soul: Ruach, proper (Union of the Upper and Lower Ruach)
Heavenly Abode: Ma on, the Fifth Heaven—Dwelling Place
Spiritual Experience: Gnosis of Yeshua Messiah,- Gnosis of the Mystery of

the Crucifixion and Resurrection,- the Vision of the Pattern-That-
Connects
Virtues: True individuality,- vitality,- empowerment,- divine pride,- positive
motivation,- self-determination,- strong will, drive,- courage, dignity,-
strong spirit,- self-awareness,- devotion to the Great Work,- living the
Holy Gospel
Vic«.- Lack of true individuality,- lack of motivation—apathy,- power
lessness,- lack of energy or enthusiasm,- weak will, arrogant pride,-
selfishness,- low self-esteem,- shyness,- lack of faith and devotion,
distracted,- lack of self-awareness
Symbols: The Crucifix,- the Cross,- the Rose Cross,- the Cube,- the trun
cated pyramid; the Seal of Faith,- the Lamen of Adept,- the Double-
Sided Seal,- the Seal of Amet,- gold,- the upright pentagram, as a
symbol of the Christed Human Being,- Star of David or hexagram
Commandment: You shall not murder (Exodus 20:12)

Sermon on the Mount: Blessed are the merciful, for they will receive mercy
(Matthew 5:7)
Angel of the Apocalypse and the Churches: Third Star and Lampstand, and
the message to the angel of the church in Pergamum (Revelation
2:12-17)
Tiferet, Divine Beauty and Sun of God 193
The Pattern-That-Connects
The Tree of Life glyph is composed of Sefirot and the paths that connect
them. The paths of the Tree of Life are represented by the twenty-two let
ters of the Hebrew alphabet, the aleph-bet. Tiferet (beauty) is the center of
the Tree of Life and, as such, it is the sacred heart of the tree. In the sim
plest terms, we may understand the function of Tiferet on the tree akin to
the heart in the body, which distributes blood and therefore oxygen
throughout the body. In terms of the Tree of Life, the Sefirot would repre
sent organs or various limbs of the body and the paths would represent the
arteries and veins, as well as the nervous system. The blood and oxygen, of
course, would be the shefa (everflow) and ruhaniyut (radiant breath).
In the Judaic Kabbalah, the Sefirah Tiferet shares the same divine name
as Hokmah, the Tetragrammaton, but is pronounced with different vowels.
This represents the Son as the image of the Father, and specifically alludes
to the metaphor of the Tetragrammaton as the trunk of the tree. While
Abba-Hokmah is the trunk proper, Keter being the root, as the sacred
heart of the tree, Ben-Tiferet is the trunk in function. Abba-Father is com
pletely realized in Ben-Son.
Hebrew letters are also words and numbers. By spelling out the letters as
words, spelling out every new letter that appears, and, through a play num
ber associations, there is a way to draw out all twenty-two letters of the
aleph-bet from the Tetragrammaton, so that, as it is said to contain all di
vine names, it contains the whole aleph-bet also. The letters represent
twenty-two energy intelligences, which are forms that ruhaniyut and shefa
assume. The attribute of the Tetragrammaton to Tiferet alludes to all of
these energy-intelligences being contained in Tiferet in perfect balance
and harmony—hence the title of the Sefirah: beauty or harmony.
If the divine names are the Sefirot at the level of Atzilut, then the uni
verse of Adam Kadmon is the universe of holy letters from which the names
and language are derived—hence the power of the human one to name
things and to speak the word of Cod. For this reason, Adam is attributed to
Tiferet where things are named and the word of God is spoken. It is this
metaphysical understanding of the aleph-bet that is alluded to in the Judaic
Kabbalah when Hebrew is called the language of God and the holy angels.
To know the energy-intelligences represented by the twenty-two letters is
194 Chapter Ten
to know the spiritual forces and spiritual principles upon which creation is
founded, and thus to gain gnosis of the mysteries of creation.
This provides insight into the esoteric meaning of the word of Cod. For
these twenty-two energy-intelligences are emanations of the word, combi
nations of which are the energy-intelligence behind all things in cre
ation—every creature and everything in creation being a unique individual
manifestation of the word, which is formed according to Gods wisdom.
Adam Kadmon is the universe of the primordial word-wisdom (Logos-
Sophia). Tiferet is the realized word and the actual sacred unity underlying
creation—the pattern-that-connects.
This idea of the word that is the source and sustenance of all life is re
flected in the attribute of the sun to Tiferet, which as a celestial body is the
light and life of the worlds that orbit it, and specifically is the light and life
of all life-forms on earth. Apart from the sun, nothing can come into being.
Life is in the sun and life is the light of all creatures (consciousness of all
creatures). Such is the nature of the word through which "all things came
into being," and "without which not one thing came into being," and in
which is "the life" that is "the light of all people," according to the Prologue
of the Gospel of St. John. Thus Tiferet, which is the word of God, is quite
distinctly the spiritual sun, which is the light and life of all worlds.
The term aleph-bet itself proves an interesting contemplation in con
junction with the word Adam. As we have seen, Adam is Aleph-Dam, spirit
in the blood; aleph-bet means spirit in the house or house of the spirit. On
one hand, aleph-bet is creation or the macrocosm, which is the house of the
spirit. On the other hand, it is Adam, the human one or the microcosm,
that is the house of the spirit. The aleph-bet, the power of the word, is in
the human one, which is reflected in the self-awareness and capacity for so
phisticated and complex language in races of intelligent-life (human be
ings). It is the power of the word that separates the human kingdom from
the animal, vegetable and mineral kingdoms. Likewise, it is the knowledge
and understanding (Gnosis) of the spiritual or metaphysical dimensions of
the power of the word that separates the human kingdom from the super
human kingdom, as we see in the person of Yeshua Messiah. In speaking of
the Gnosis of Yeshua Messiah, it is this knowledge and understanding of the
spiritual power of the word that is meant in the Christian Kabbalah. This
divine Gnosis is Tiferet—the word of God, the Sun of God.
Following Hesed and Gevurah, Tiferet is the measured grace of God,

the dynamic balance and harmony of mercy and judgment, which is called
rahamim (compassion). It is directly connected to every Sefirot on the Tree
of Life by way of the paths-letters, except for Malkut, to which it is said to
be connected through a secret path only under certain conditions. As we
have seen, too much severity or too much mercy is not compassion at all.
Where there is too much severity, there is cruelty, oppression, destruction,
and death,- where there is too much mercy, darkness and evil reign and
there is a unity of unconscious oblivion. Likewise, compassion is a dynam
ic balance and harmony of all energy-intelligences and all divine powers.
Tferet is the divine fullness of all energy-intelligences in a dynamic bal
ance and harmony—"the harmony of all spheres of influence" that acts as
the mediating intelligence, which is another common translation of Sekhel
Shefa Nivdal.
This is the function of Zer Anpin (the little face) in relationship to Arik
Anpin (the daughter) and Nukva (the little face). Zer Anpin is the media
tor or interface between the two, and through the agency of Tiferet, Keter
and Malkut are united in perfect harmony. In this aspect of the teachings,
one must bear in mind that Zer Anpin is actually all six Sefirot between
Aima and Nukva, the Sefirot Hesed, Gevurah, Netzach, Hod, and Yesod
being extremities of Zer Anpin. Tiferet, as the six, is the Vau of the Tetra-
grammaton; through which the upper He (Aima-Binah) and the lower He
(Nukva-Malkut) are united. As the tip of the Vau is Yod, Zer Anpin is the
extension of Abba and is the manifestation of Arik Anpin below the great
abyss. It is this mystery of the Son that is the revelation of the big face, the
image of the Father, the union of the Mother and Daughter, and the Bride
groom and the Bride that plays out in the Gnostic Gosp61. For in the
Christian Kabbalah, Tiferet is the Christ-center, and Yeshua Messiah is the
incarnation of the power of the word, which is the Partzuf Zer Anpin
above.
The Lord Your God—The Way of the Soul

At the level of Atzilut, the Sefirah Tiferet manifests as the divine name of
Yahweh Elohenu, which literally means the "Lord your Cod." As we have
seen, "Lord" indicates the transcendental aspect of God, while "your God"
indicates the immanent aspect of God. It also indicates the mystery of two
196 Chapter Ten
aspects of the divine in our experience—the impersonal and personal. In

our experience, the divine manifests as an impersonal force, specifically en
ergy-intelligence,- but the divine also manifests in our experience as Divine
being or a person, assuming personas (Partzufim) through which we can
experience a personal relationship. On the one hand, God is a completely
impersonal force,- on the other hand, God is distinctly a person with whom
we experience a personal relationship, both force and being representing
modes of consciousness.
Initiates also experience this in terms of such things as "angels." For an
gels can manifest as spiritual beings or as spiritual forces—it really all de
pends upon the individual to whom they appear. Some individuals are
more inclined to view them as forces, while others are more inclined to
view them as beings, and some encounter them as both beings and forces.
The same is true of God. We experience God as impersonal or personal, all
according to the angle of our view. In truth, God is impersonal divine force
and the person of Divine being. Rather than either/or, God is and/both.
This is one level of the meaning of Yahweh Elohenu.
Yahweh Elohenu as Tiferet indicates that, at the level of Tiferet, we are
able to know and understand God, and know and understand the spiritual
forces at play within and behind creation. This is the meaning of Tferet's
alternative name of Yahweh Eloah Ve-Da'at, which literally means "Lord
God and knowledge" or the "Lord God as God is known." Yahweh Elohenu
is God as each individual knows and understands God. Thus, God is com
pletely accessible at the level of Tiferet on the Tree of Life, specifically
through Ruach, which implies one's own self-awareness.
In the Christian Kabbalah, the name of Tiferet is the name of Yeshua.
Yeshua is the Aramaic pronunciation of the Hebrew name Yehoshua
(Joshua) or the Greek name Jesus. Sometimes initiates pronounce the
blessed name as Yeheshuah, to place emphasis on the letters that form the
name. Most commonly, the Aramaic pronunciation is used because it is the
actual language the Master spoke and it was the actual pronunciation of
the Masters name at the time of the Gospel. Through the pronunciation of
the name as Yeshua, we directly connect ourselves to the perfect tzaddik,
the apostles and the Gospel.
The name of Yeshua, as we previously indicated, is the Tetragrammaton
with the addition of the letter Shin (HUETT), and literally means "Yahweh
Tiferet, Divine beauty and Sun of God 197
delivers." Yahweh literally means "That Which Was, Is, and Forever Shall
Be," which alludes to the being of the becoming or to reality as it is—
hence the truth. The name of Yeshua, therefore, literally means "the truth
that sets free" or "the truth will set you free."
Yeshua is, thus, the embodiment of the truth that enlightens and liber
ates, and the term Messiah is, therefore, akin to the Eastern term "Bud
dha"—enlightened one. While much of Christendom has come to the
degraded belief in Yeshua Messiah as isolated to the person of the Master
and thus as something outside of oneself, Gnostic Christianity holds the
belief in Yeshua Messiah as the divine presence and power within one
self—an enlightened nature within us. Obviously, the Gnostic has faith in
the incarnation, as well as the crucifixion and resurrection,- however, the
Gnostic has faith in his or her own divine destiny to become Christ or
Messiah—to be Christed as Jesus was Christed. This self-realization is de
picted by Tiferet on the Tree of Life—hence the title Christ-center.
As the name Yahweh Elohenu alludes, this divine presence is within us
and beyond us; thus Tiferet specifically represents the Gnosis of the in
dwelling Christ and the cosmic Christ. Yeshua is therefore the name of our
inner and higher self, the Christ-self,- and Messiah is the divine nature of
our Soul. Our Neshamah is, in essence, a unique individual emanation of
the Soul of Messiah, and embodying our Neshamah we embody some
thing of Messiah, the Sun of Cod.
Shin is a significant letter. It is the letter indicating the fiery intelligence
or the power of the Holy Spirit, which, as we have seen, is the spirit of the
prophets, the spirit of the initiates, and the Spirit of the Messiah. The
shape of this holy letter alludes to this threefold spirit, the power of which
manifests as the threefold body of Melchizedek and, as we shall see, the
presence of which manifests as the threefold sanctuary of divine Gnosis. It
is through the gift of the fiery intelligence, which is the power of the word,
that one becomes a true initiate and is able to draw upon the shefa and
ruhaniyut of the great name Yahweh and all the other divine names. Yeshua
is the name of any true initiate in whom this fiery intelligence has awak
ened and who has realized the fiery intelligence in him- or herself to some
degree, more or less. For this reason, it is called the name of names, be
cause, through the name of Yeshua, the power of all divine names is in the
Christed human being.
198 Chapter Ten
The Divine Life of Yeshua

In the Gnostic Tradition, an important distinction is made between the
Christ-bearer (person of Yeshua) and the actual Christ-presence (soul of
Messiah). According to the Gnostic Tradition, although the soul of Yeshua
was, indeed, a great soul of light, he was not born an enlightened being or
the Christ, but rather, like all of us, was born a human being in bondage to
cosmic ignorance. While some might think such a belief degrades the per
fect Master, in truth, it exalts the Holy One all the more. Because he was
fully human and then became fully enlightened, he is a true image of di
vine illumination, and the glory and grace of God is revealed even more
through the person of Yeshua Messiah.
The Gospels of St. Matthew and St. Luke both tell stories of the virgin
birth. If studied, neither relate the same story but are radically different.
Thus, Gnostics understand these stories as metaphors and do not make the
mistake of taking them literally. According to both the Gospel of St. John
and the Gospel of St. Mark, Yeshua becomes the Messiah through the ini
tiation of baptism imparted by the prophet John the Baptist. This is the
Gnostic view of Yeshua becoming Messiah.
In the Gnostic Gospel, Yeshua is a spiritual prodigy as a boy and studies
with two different teachers: one who teaches him the Judaic faith, along
with the mystical Kabbalah of the time, and another who teaches him the
magical Kabbalah as he matures. It is said that Yeshua learned swiftly, that
various attainments came easily to him, and that as a very young man his
knowledge and ability exceeded his teachers, yet always he remained a
true and faithful disciple. It was not until he met John the Baptist that he
encountered his true holy tzaddik. It was John who taught him the union
of the mystical and magical Kabbalah and who initiated him into the mys
teries of the Baal Shem (the master of the name) and the inmost secret
level of the Kabbalah. We gain insight into the love of Yeshua for his tzad
dik in the Gospel of St. Matthew, when Lord Yeshua speaks a disciples
praise for his master, saying, 'Truly I tell you, among those born of women
no one has arisen greater than John the Baptist. . ." (Gospel of St. Matthew
11:11). Even if one believed the virgin birth to be literal and historical,
Yeshua himself was born of a woman, and he praises John even above and
beyond himself in saying this. Although a disciple may excel his or her
teacher, in the eyes of the disciple, his or her teacher is always the teacher,
Tifertt, Divine Beauty and Sun of Cod 199
the holy tzaddik. Thus, in saying this, Yeshua refers to John the Baptist as
his tzaddik.
According to the Tradition, the relationship of the tzaddik and disciple
was not new to the soul of John the Baptist and the soul of Yeshua. For the
soul of John was the soul once incarnate as the prophet Elijah and the soul
of Yeshua was Elisha, the protege of Elijah who became his successor. In 2
Kings, we hear the story of a promise Elijah made to Elisha before the as
cension of the prophet. Along the way to where the ascension would take
place, Elijah puts his disciple to the test three times by asking Elisha to turn
aside and stay behind. Elisha refuses to leave the presence of his tzaddik,
however, and continues in the journey with the prophet. Then, after part
ing the Jordan River and crossing over to the other side, Elijah says to El
isha, 'Tell me what I can do for you, before I am taken from you?" Elisha
responds, saying, "Please let me inherit a double portion of your spirit." Eli
jah then says to him, "You have asked a difficult thing,- yet, if you see me as
I am taken from you, it will be granted you,- if not, it will not" (2 Kings
2:9-10). As it turned out, Elisha did see the ascension of Elijah. However,
the promise was not fulfilled in the incarnation of Elisha, but was fulfilled
in the incarnation of Yeshua. According to the Tradition, it was fulfilled in
the baptism of Yeshua by John at the same point where the Jordan River
was formerly parted by Elijah and the original promise was made. And so it
is written: ’
In those days Jesus came from Nazareth of Galilee and was baptized by
John in the Jordan. And just as he was coming up out of the water, he saw
heaven torn apart and the Spirit descending like a dove on him. And a voice
came from heaven, "You are my Son, the Beloved/ with you I am well
pleased." (Gospel of St. Mark 1:9-10)
The Spirit of the Messiah then entered into Yeshua, which is "a double
portion of the Spirit of Elijah," for the Spirit of the Messiah is the union of
the spirit of Elijah (the prophets) and the spirit of Enoch (the initiates). In
this, we understand that Yeshua was not born the Messiah, but became the
Messiah through a spiritual quest. We also understand that the soul-being
of the Master passed through a series of incarnations in the human life
wave, creating the conditions necessary for the divine incarnation.
200 Chapter Ten
Yeshua, the Christ-bearer, became joined to the Christ-presence at the

baptism, yet the complete unity of Christ and the Christ-bearer does not
occur until the resurrection, when the body and the person of Lord Yeshua
are fully transformed into the solar body of Christ. There are many points
in the Gospels where this is reflected, but the most obvious is the state
ment of Lord Yeshua on the cross, when he says, "Eloi, Eloi, lema sabach-
thani?" which means, "My God, my Cod, why have you forsaken me?"
(Gospel of St. Mark 15:34). These are words of the Christ-bearer when the
Christ-presence has withdrawn in the final dark night of the soul, indicat
ing a subtle division between Christ and the Christ-bearer before the grace
of the resurrection.
In Gnostic tradition, what is significant about this distinction between
the Christ-bearer and Christ is that Lord Yeshua is understood as continu
ally evolving into the divine fullness of Christ throughout the Gospel, in
the same way we ourselves progress from one grade of self-realization to
another throughout our own lives. In the case of Yeshua Messiah, however,
this progress transpires far more rapidly than is typical because of the for
mer attainment of his holy soul. Thus, at birth Yeshua was a human being
like any other, and following his death and resurrection, he is fully Christ,
the Sun of Cod. The journey of Lord Yeshua is the journey of every soul
that consciously labors to evolve to Christ consciousness—a journey that
typically takes place through several or more lives.
This distinction is not so simple and clear-cut as it might seem, howev
er. For in the progress of the Gospel, as Yeshua actively engages in the
light transmission, he is constantly shifting from one level of consciousness
to another, at times being completely transparent to the Christ-presence,
while at others being quite distinct from the Christ-presence. As the
Gospel progresses and Lord Yeshua unfolds self-realization in Christ con
sciousness, more and more he is at one with the Christ-presence and thus
inseparable from the Christos. In reality, on the one hand, Lord Yeshua is
the image of the human one coming into being in Christ consciousness.
Yet, on the other hand, Yeshua Messiah is the Christos communicating it
self to the world. It is in this latter sense that the experience of Yeshua will
be completely different from our own, in that the soul of Yeshua was the
Christ-bearer to humanity on earth and, within behind the appearance of
separation and union, was all the while Christ. Ultimately, the divine in-
Tiferd, Divine lieauty and Sun oj God 201
carnation transpired in a mystery, which is only understood in our soul

when we ourselves become established in Christ consciousness.
The Serpent and Savior—The Great Seth

No one has ascended into heaven except the one who descended from heaven,
the Son of Man [Adam], And just as Moses lifted up the serpent in the
wilderness, so must the Son of Man be lifted up, that whosoever believes in
him may have eternal life (Gospel of St. John 3:14-15).
While Lord Yeshua rarely speaks of himself as the "Son of God," he

often refers to himself as the son of the human one (Adam). In so doing he
calls himself the great Seth, for according to the Scriptures, after Cain slew
Abel and was exiled, God blessed Adam and Eve with another son, called
Seth, who is said to be the image and likeness of Adam. This image and
likeness is said to be androgynous—hence the human one before the sepa
ration into male and female, Adam and Eve. Thus, this is the image and
likeness of Yahweh Elohim.
The name Seth is significant because it is composed of the last two let
ters of the Hebrew aleph-bet, Shin (D) and Tau (D). Shin, as we know from
our previous discussion, is the letter representing the Holy Spirit and
Shekinah. Thus, it represents the fiery intelligence. Tau is the cross and
represents completion, perfection, and fulfillment. As the cross, it indicates
the union of male and female, Logos and Sophia—hence the androgynous
state of the human one. Seth literally means the "light of the cross," but
also alludes to the unification of Logos and Sophia in one body of light.
This is the meaning in Gnosticism of the "second Adam."
If one contemplates the story of Moses and the fiery serpents (Numbers,
21) and the image of a bronze serpent set on top of a pole in the center of
the Israeli camp, the image is the shape of Tau—the cross. This image di
rectly suggests the source of light in the perfect Master and the true nature
of the light of the cross.
As we have said, Hebrew letters are also numbers. Therefore, every
word in Hebrew also represents a number. In the Kabbalah, whenever two
words share the same number value, they represent manifestations of the
same consciousness-force. The word "Messiah," which means the anointed,
and the word "Nechash," which is the serpent in the Garden of Eden, both
202 Chapter Ten
equal 358. Thus, the serpent and the Savior represent one and the same
spiritual force, and in essence, the Messiah is the serpent redeemed. In the
above verse, the nature of the serpent is a fire snake. Thus, the source of
light in the Master is the fiery serpent, which in Eastern schools is called
"Kundalini."
This numerical correspondence between the serpent and the Savior
means that the fiery intelligence that manifests as Messianic consciousness
also manifests as the unenlightened condition—hence, "the force that
binds is the force that liberates." This gives us deeper insight into the fiery
intelligence spoken of in Christian Gnosticism. For we understand the
power of the Holy Spirit as a secret power hidden within us, the awaken
ing of which leads to supernal or Messianic consciousness (Christhood).
According to the masters of the Tradition, it is this divine power that is
activated in the reception of the light transmission,- the power of the Holy
Spirit descends from above, awakening itself below. The union of the de
scending and ascending force of the Holy Spirit manifests a third force—
the supernal light-force. Hesed represents the descending force and Ce-
vurah represents the ascending force. Tiferet represents the manifestation
of the supernal light—hence the state of supernal illumination, which is
called the spiritual sun and the serpent sun in Christian Gnosticism.
In the Gnostic Gospel, there is a threefold baptism: a baptism of water,
of fire, and of the spirit—an outer, inner, and secret rite of baptism. The
first represents the self-purification necessary to properly awaken the
serpent power,- the second represents the awakening and uplifting of the
serpent power, guided in its ascent by the inner or Christ-self,- and the
third represents the fruition of self-realization in supernal or Messianic
consciousness.
Quite literally, one in whom this divine power is awakened is on fire
with the Spirit of Yahweh—the spirit of the one life-power. Like Tiferet,
which is called the mediating intelligence, one in whom this power is
awakened embodies the light-presence and unites heaven and earth—the
material world and world of supernal light—and is a vehicle of the light
transmission in the world—hence Seth, the tau of light. Essentially, all di
vine names associated with Tiferet point to this attainment, the Rosicrucian
grades from Tiferet to Keter all representing various degrees of the divine
illumination that comes in the awakening of this fiery intelligence.
Tiferet, Divine Beauty and Sun oj God 203
The Mystery of the Crucifixion and Resurrection

In Gnostic Christianity, the purpose of the divine incarnation is the reve
lation of the light continuum and awakening the fiery intelligence within
humanity. The crucifixion and resurrection is understood as the central
act in a mystery drama performed by Master Yeshua in order to open the
way for the full light transmission and to put the wisdom teachings he
gave to his disciples into their proper context. It is one thing to speak of
the development of consciousness beyond the body and an ascent to
higher planes of existence,- it is another to actually demonstrate truth-con
sciousness and to impart the inner and secret teachings of the Gospel
from the solar body of the resurrection.
Orthodox forms of Christianity found their dogmas and doctrines al
most exclusively upon the outer teachings Lord Yeshua gave during his
life and ministry, specifically, the interpretations of those teachings by St.
Paul, who ironically refers to himself as the "least of the apostles." Gnostic
Christianity, however, focuses primarily upon the inner and secret teach
ings given after the resurrection by the Risen Christ. This is well-reflected
in many of the books of the Nag Hammadi library, which purport them
selves to be secret teachings imparted to the inmost disciples by Lord
Yeshua after the drama of the crucifixion and resurrection was enacted.
While orthodox Christianity places the most emphasis upon the crucifix
ion as a "sacrifice for the sins of the world," Gnostic Christianity places
greater emphasis upon the crucifixion and resurrection as a vehicle of di
vine revelation.
Christos, the light-presence, cannot be crucified,- rather, it is the Christ-
bearer that is crucified. Essentially, at the time of the crucifixion, there is
a distinct separation that occurs between Christ and Christ-bearer. In the
Gnostic vision of the crucifixion, the Christos is envisioned as a light
presence above the image of the crucified one, with only a most subtle
and sublime connection with the Master in the form of clear light. At the
instant of death, Yeshua, as the Christ-bearer, shifts the center of his con
sciousness into the light-presence, demonstrating the way of transference
of consciousness beyond the body. Essentially, identifying himself with all
of humanity, he uplifts all who form a spiritual connection with him into
the light continuum.
204 Chapter Ten
On a certain level, the crucifixion was a great mystical and magical

act—perhaps the greatest feat of divine magic ever performed. In submit
ting to the crucifixion, Lord Yeshua made his body the talisman of the
karmic continuum of the world, and thus made his body a magical talis
man of liberation. In effect, cosmic ignorance, the law, and karmic matrix
were crucified (suspended), so that anyone who identifies with Lord
Yeshua and mystically unites him- or herself to Yeshua might experience
liberation from karmic bondage. As we have seen, the true meaning of
sacrifice is "drawing near," and Yeshua made himself a vehicle through
which others might draw near to supernal being. j
This action was specifically on behalf of the disciples of the Master—
disciples of the past, present, and future—whose karmic vision prevents j
the pure vision of the light-continuum. This is reflected in the story of the ]
transfiguration when Lord Yeshua attempted to impart the light transmis
sion, only to have the disciples who were with him fall unconscious due
to karmic conditioning. Thus, he enacts the crucifixion and resurrection .i
to dispel all karmic obstructions to the light-transmission. i
Part of the dispelling of karmic vision happens by the Lord shedding I
the physical body and putting on a body of light, just as one might re- ;
move one set of clothing and put on another. In so doing, he demonstrat
ed the illusory nature of dualistic consciousness and death, and revealed
the true meaning of his wisdom teachings. Thus he prepared the proper r
ground for the root, heart, and essence transmission of the supernal light, j
which correspond to Malkut, Tiferet, and Keter, respectively, as well as j
the emanation body, glory body, and truth body of Melchizedek. Howev- 4
er, the true purpose of the crucifixion and resurrection was the actual light ;
transmission and the secret gnosis associated with it. ■!
While we might speak of the crucifixion and resurrection as a process j
of uplifting souls toward the world of supernal light, at the same time, the i
world of supernal light is brought down upon the earth, so that the disci- ।
pies of the Master might know the matrix of supernal light both above
and below, within and all around themselves. This was the purpose of the
crucifixion and resurrection —divine revelation.
This activity of uplifting and bringing down is reflected by Tiferet, the .
Christ-center on the Tree of Life. For on the one hand, Tiferet uplifts j
Malkut (the world) into union with itself and therefore union with the su- ।
Tiferet, Divine fíeauty and Sun of Cod 205
pernals. On the other hand, Tiferet brings down the light of the supernals
into Malkut. Essentially, Yeshua Messiah, as the Risen Christ, is the embod
iment and revelation of Tiferet—the Transcendental Influx Consciousness.
The Bridegroom and Holy Bride

In the Gnostic Gospel, the Soul of the Messiah is incarnate as the Bride
groom and the Holy Bride—Lord Yeshua and Lady Mary Magdalene. As
we have said, Lady Mary is seen as the copreacher with Lord Yeshua and
as codivine with him. In every way, she is his soulmate, Christ the Sophia
in union with Christ the Logos. Therefore, in Gnostic Christianity, it is
impossible to talk about Lord Yeshua without talking about the Holy
Bride. To speak of one is to speak of the other, for spiritually they are
inseparable.
The majority of Christendom does not view Yeshua as having been
married or having had sexual relations. However, Gnostic Christians be
lieve that St. Mary Magdalene was the consort and wife of Yeshua. Ac
cording to the Scriptures, husband and wife are "one flesh" and are united
in body, spirit, and soul. Thus, everything that transpires in the life of
Lord Yeshua also transpires in the life of Lady Mary.
If one is familiar with teachings on Vajra Guru and Vajra Dakini in
Tantric Buddhism or Shiva and Devi in Hindu Tantra, one will have a
good idea of the Gnostic view of the relationship of Yeshua and Mary—
the Lord is the supernal being and our Lady is the supernal consciousness
force. In essence, the entire magical display of the Master is the Holy
Bride. It is through her that the disciples receive the transmission of the
fiery intelligence, both that of the serpent power and the supernal light.
This is reflected in the relationship of Tiferet and Malkut on the Tree of
Life. Tiferet transmits the supernal ruhaniyut and shefa, via Yesod, to
Malkut, and Malkut distributes the ruhaniyut and shefa in creation. In
fact, Malkut is the holy Shekinah. In the same way, the Bride is the per
sonification of the holy Spirit power in creatures and creation, even as the
Bridegroom is the personification of the divine self of all creation.
According to Gnostic masters, on an inner level, the story of the first
miracle at the wedding in Cana (Gospel of St. John 2:1-11) is actually an
esoteric allusion to the awakening of the Christ-presence in Lady Mary
206 Chapter Ten
and the mystical union of Yeshua and Mary. The supernal light-presence
had already descended upon Lord Yeshua and the serpent power was al
ready fully awakened and uplifted in him. Thus the wedding feast of Cana
is symbolic of the same initiation occurring in St. Mary Magdalene. The
author of the Gospel of St. John also places Lady Mary as the first apostle
to receive the Risen Christ and as the person chosen to communicate the
good news to the disciples, following which the disciples receive the visi
tation of the Master and the initiation of the radiant holy breath.
While on one level the light-transmission is said to occur through the
mystery of the crucifixion and resurrection, on the inmost level it is said to
occur through the mystical embrace of the Bridegroom and Bride. This is
also reflected in the Kabbalistic teaching concerning the relationship of
Tiferet and Malkut, for it is said that, when there is a coupling below of the
King (Tiferet) and the Holy Bride (Malkut), there is a corresponding cou
pling of Abba and Aima above. This union of Abba and Aima, as we have
seen, forms Arik Anpin (the big face), and through this coupling above and
below, the supernal light-force flows and pours out upon the world via the
Bridegroom and Bride. Thus, within and behind the light transmission that
transpires through the enactment of the crucifixion and resurrection, is the
light transmission via the mystical embrace of Christ the Bridegroom and
Christ the Bride (Logos and Sophia). One might say that the crucifixion
and resurrection is an outer manifestation of this inner mystery of mystical
union between the Bride and Bridegroom, which would be unseemly to
openly depict!
When Yeshua Messiah is called the second Adam (Bet Adam), the per
fection of Adam Ha-Rishon, it is an allusion to this mystical embrace be
tween Lord Yeshua and the Holy Bride, for as the first Adam was male and
female in one body, so the second Adam is male and female in one body of
light. Apart from mystical union with the Holy Bride, Lord Yeshua cannot
resemble Adam Ha-Rishon, and thus could not reveal the true supernal
glory of the divine kingdom. Thus, as the Holy Bride is fulfilled in Lord
Yeshua, Lord Yeshua is fulfilled in the Holy Bride. They are one divine
presence and power, the one anointed with the supernal light of God.
The Holy Threefold Sanctuary—

Outer, Inner, and Secret
Through the incarnation of the Soul of Messiah in Lord Yeshua and Lady
Mary and the light transmission embodied in the apostolic succession, a
holy sanctuary of faith and gnosis is established. The sanctuary is com
posed of objects of refuge through which the faithful and elect receive
sanctuary from the negative influences of klippotic forces. These objects
of refuge also act as vehicles of divine grace.
Initiates receive sanctuary and the blessings of divine grace through
faith and self-identification with the objects of refuge—unification of one
self with the divine images of the holy sanctuary. When we direct our
mind, heart, and life toward the sanctuary, our thoughts, feelings-emo-
tions, words, and actions are naturally uplifted and filled with the blessings
and goodness of the sanctuary. This tends to shelter us from negativity and
dispels negativity, dispelling negative karma and generating positive karma
in its place.
The threefold sanctuary has an outer, inner, and secret manifestation,
each representing more subtle and sublime dimensions of the sanctuary
that are increasingly nearer to the spirit and truth. The outer sanctuary is
called the sanctuary of the faithful, the inner sanctuary is called the sanc
tuary of the elect, and the secret sanctuary is called the sanctuary of the
divine Gnosis.
Outer Sanctuary
The outer sanctuary is composed of three objects of refuge: Yeshua Messi
ah (Christ), the Gospel (teachings of Christ), and the Gnostic circle (spir
itual community founded on the teachings of Christ).
As we have seen, through faith in the divine incarnation, and specifi-
cally faith in the mystery of the crucifixion and resurrection, we are spiri
tually connected to Yeshua Messiah. Through this spiritual connection,
we are liberated from the karmic matrix and bondage to the dominion of
the klippot and, likewise, we are established in the path of the great resur
rection and ascension. Yeshua Messiah is the first object of refuge because
he is the center of the divine incarnation in the first coming and, there
fore, all blessings flow from him.
208 Chapter Ten
The second object of refuge is the Gospel, which is the spiritual teach
ings and initiations imparted by Lord Yeshua. The Sermon on the Mount,
which appears in the Gospel of St. Matthew, is often considered the heart
of Yeshuas teaching. In the Sophian Tradition of Gnosticism, the Gospels
of St. Thomas, St. John, and St. Mark are the main focus of study and con
templation, along with the Letter to the Hebrews and Book of Revelation.
However, in Gnosticism, the Gospel is something far more than things
written. It includes inner and secret oral teachings. Thus, there is the writ
ten Gospel and the oral Gospel. In Gnosticism, by "Gospel" we actually
mean an initiates knowledge and understanding of the Gospel and, specif
ically, the truth and light as it is revealed in the experience of the initiate.
More than this, we mean the continuum of spiritual practice and spiritual
living through which an initiate makes him- or herself "Christ-like" and is
able to progress toward Christ consciousness. One who lives the divine life
of the Gospel abides in the holy sanctuary.
The third object of refuge is the Gnostic circle or spiritual community.
We gain strength, support, and encouragement from spiritual community
and the opportunity to receive from others and give to others. We tran
scend ourselves through healthy spiritual fellowship. In the Gnostic circle,
we receive teachings and initiations into the secret wisdom of the Gospel—
the circle being a Mystery School from which we receive our spiritual edu
cation. Going to school, we are educated and become knowledgeable and
skilled practitioners of a spiritual science and art. Community is essential to
Gnostic Christianity, and participating in spiritual community, we are re- t
ceived into the holy sanctuary. j
Inner Sanctuary ■
The inner sanctuary is composed of the tzaddik (spiritual teacher), the i
great angel (the light transmission), and the Holy Bride (the fiery intelli- '
gence of the light transmission). Hence, it is the sanctuary of discipleship. +
Essentially, this is the energy dimension of the holy sanctuary experienced J
in spiritual practice and spiritual living itself—the divine life.
The first object of refuge is the tzaddik, ones spiritual teacher and
guide, through whom something of the light-presence is embodied and i
manifest to oneself. While this could be a disincarnate tzaddik, as previ- |
ously explained, it is ideally an incarnate tzaddik with whom one can more [
Tijeret, Divine Beauty and Sun oj God 209
easily and objectively experience interaction. Through the tzaddik, one is

directly linked to the light transmission manifest as the apostolic succes
sion—to all tzaddikim, past, present, and future, and to the holy Mother,
Lord Yeshua, and Lady Mary. Thus, the tzaddik is a physical gate of the
holy Shekinah and serves as a vehicle through which the light transmission
is imparted in the form of teachings and initiations of secret wisdom.
There is a distinct living presence and field of spiritual energy around an
authentic tzaddik, which naturally and spontaneously transmits blessings
and serves to protect us during periods of spiritual or psychic vulnerability.
Thus, an authentic tzaddik is a true object of refuge through which we ex
perience sanctuary.
In speaking about the tzaddik, however, we are not actually speaking
about the personality of the tzaddik but rather the light-presence that
manifests within and behind the appearance of the holy person, which di
rectly reflects the indwelling Christ within ourselves. In truth, the external
teacher is an outer manifestation of our inner teacher and guide—our Ne-
shamah and Christ-self. In the process of self-realization, we discover the
outer and inner teacher are one and the same light-presence. Thus, as an
object of refuge, the tzaddik represents the indwelling Christ, which is the
true object of refuge at the level of the inner sanctuary in Christian Gnos
ticism. The whole objective of a spiritual teacher, incarnate or disincarnate,
is to bring forth the light of the indwelling Christ.
The holy apostle also represents the descending force we experience
and realize through our spiritual practices, which is esoterically understood
as the Bridegroom. When this force moves, we have true sanctuary in the
tzaddik—the one who will guide the ascent of the fire snake.
The second object of refuge is the great angel, which is the way the
tzaddik transmits the fiery intelligence to the disciple and reflects the
unique individuality of the disciple. The great angel, therefore, represents
the initiates way upon the path. On one level, according to the Christian
Kabbalah, the four great archangels (Raphael, Gabriel, Michael, and Uriel)
represent specific ways on the path to Christ consciousness. Raphael per
sonifies the way of knowledge,- Gabriel personifies the way of devotion,-
Michael personifies the way of power,- and Uriel personifies the way of
work. According to the nature and temperament of the initiate, he or she
will be naturally inclined to one of these ways and it will be the central
210 Chapter Ten
focus of his or her spiritual practice and spiritual living—the way of the
initiate on the path. There is a fifth way, represented by Metatron-San-
dalfon, which is the weave of all four ways. This is the ideal way in Sophi-
an Gnosticism and is the basis of the teachings and initiations of the
Tradition. The Tzaddik will teach and initiate each aspirant according to
the way he or she is naturally inclined.
Esoterically, the great angel also represents the product of the union of
the descending and ascending force of the serpent power and the Gnosis
of the Gospel we acquire through direct experience of the spirit and truth.
In this regard, one might consider the great angel that speaks the Revela
tion to St. John. The great angel personifies the reception of the light
transmission and what St. John writes is essentially his own experience of
the Gnosis of Christ. In a similar way, every initiate will have his or her
own experience of the light transmission or Gnosis of Yeshua Messiah—a
direct spiritual experience of the Gospel, through which knowledge, un
derstanding, and wisdom are attained.
In early stages of development, the great angel is called the "holy
guardian angel of the initiate." It is called this because, early on, an aspi
rants experience of the spirit and truth is largely subjective and relative to
him or herself alone. However, as an aspirant progresses in the Gospel,
unfolding self-realization of higher grades, the great angel is called "the
angel of the Lord" because the spiritual experience of an aspirant is no
longer so subjective and relative to him- or herself alone, but is nearer to
the actual experience of supernal or Messianic consciousness. Ultimately,
the great angel is the personification of the initiate established in the ex
perience of Christ consciousness to one degree or another, whether at the
level of cosmic consciousness or supernal consciousness.
The third object of refuge is the Holy Bride, which is the radiant dis
play of the holy Shekinah within and around the tzaddik and the Gnostic
circle that forms around the tzaddik. The tzaddik and the Gnostic circle
are essentially a vehicle of the Holy Spirit or holy Shekinah in the mate
rial world, as is oneself as a member of the mystical body of Christ. It is
the Holy Spirit that is the foundation of the Gnostic circle and through
which light transmission is ultimately received and imparted.
The Holy Bride also represents the ascending force of the serpent
power or the fire snake proper, which, when awakened and uplifted, es-
Tiferet, Divine Beauty and Sun of God 2i t
tablishes the conditions necessary for reception of the supernal light and
full attainment of Messianic consciousness. Thus, the inner sanctuary is
the mystical embrace of the Bridegroom and Holy Bride—the great angel
being the divine image of the self-made-perfect in Christ consciousness.
Secret Sanctuary
The secret sanctuary is composed of the threefold body of Melchizedek—
the truth body, glorified body and manifestation body. Thus, essentially,
the secret sanctuary is the attainment of supernal or Messianic conscious
ness—complete enlightenment and liberation. When the soul-being is
completely established in Christ consciousness and liberated from the
cycles of the transmigration, the supreme or ultimate sanctuary has been
attained. In attainment of the secret sanctuary, one becomes the holy sanc
tuary for other souls that are as yet in bondage to the karmic web and the
dominion of ignorance.
The outer sanctuary corresponds to Malkut, the inner sanctuary corre
sponds to Yesod, and the secret sanctuary corresponds to Tiferet on the
Tree of Life. Thus, Tiferet is the very essence of the holy sanctuary in our
experience—the indwelling Christ.
Wrestling with the Angel and the

♦ Grade of Lesser Adept
It is written: Jacob was left alone, and a man wrestled with him until day
break. When the man saw that he did not prevail against Jacob, he struck
him on his hip socket, and Jacobs hip was put out of place as he wrestled
with him. Then he said, "Let me go, for the day is breaking." But Jacob
said, "I will not let you go, unless you bless me." So he said to him, "What
is your name?" And he said, "Jacob." Then the man said, "You shall no
longer be called Jacob, but Israel, for you have striven with Cod and with
humans and have prevailed." Then Jacob asked him, "Please tell me your
name." But he said, "Why is it that you ask my name?" And there he
blessed him. So Jacob called the place Peniel, saying, "For I have seen
Cod face to face, and yet my life is preserved" (Genesis 32:24-30).
Much could be said of the correspondences in the story of Jacob, Leah,
and Rachel to the Sefirah Tiferet. However, at the center of the story is
212 Chapter Ten
this event, which depicts the dark night of the soul that must transpire be
fore any real entrance into Tiferet or actual realization of the indwelling
Christ. Essentially, this story represents the integration of the outer self
with the inner self, or the transformation of Nefesh Behamit into Nefesh
Elokit, which then serves as the holy vessel for the Ruach and Neshamah.
When the Scripture says that Jacob was left alone, it means that the
Shekinah departed from him. This departure of the Shekinah represents
the first dark night of the soul, which follows the first cycle of progress on
the path. Early on the path we experience great zeal as we find our spirit
connectedness and begin to have some spiritual or mystical experiences.
The teachings we receive uplift us, the initiations energize us, and we
begin to experience some inner guidance. As this stage of the path un
folds, however, we eventually find a conflict arising between the emerging
divinity and our old self. We begin to see how much v/ork on ourselves
we must do in order to follow the inner guide. Very swiftly, our zeal fades
and a struggle ensues amidst great psychic tension. It is the first real chal
lenge on the path and, frankly, many well-meaning aspirants succumb to
it and do not endure to pass beyond.
The "man" with whom Jacob wrestles is actually an angel. On the one
hand, it is the angel of Esau, Jacobs brother, who personifies Jacobs Ne
fesh Behamit—the outer and unenlightened self. On the other hand, Pe-
niel is an angel of God, specifically the truth and light revealed in the
experience of Jacob or the voice of the inner guide. In other words, Peniel
is the personification of Jacobs inner demons and, at the same time, is the
personification of his holy guardian angel—the dualism of Jacob's own
consciousness in conflict. Jacob's victory represents the resolution of this
conflict through a work on himself that unites the outer and inner self in
harmony, so that the personality and life-display (Nefesh) become the ve
hicle of the inner and higher self, or the Ruach and Neshamah. In Christ
ian terms, Jacob takes up his cross and follows the indwelling Christ.
Jacob is, therefore, no longer the same person but has truly become a holy
person, a man of God, and thus he receives a new name—Israel. Israel lit
erally means "one who strives with Cod and is victorious" and is the name
of any initiate who passes through the first dark night of the soul, from
the assembly of the faithful into the assembly of the elect.
Tiferet, Divine lieauly and Sun of God 2f 3
This transition from the assembly of the faithful into the assembly of
the elect is represented by the Rosicrucian grade associated with Tiferet,
the lesser adept. Essentially, an initiate who is a lesser adept has passed
through the first dark night of the soul, making his or her personality and
life-display a vehicle of the indwelling Christ, so that he or she lives from
within the Christ-center. In the eyes of the lesser adept, he or she is the
servant of the indwelling Christ in all activities of life, and thus does not
live for him- or herself, but lives in Christ and for Christ in all things. The
life of the lesser adept is devoted to the great work—the enlightenment
and liberation of him- or herself and the uplifting of others. The lesser
adept is, in Rosicrucian terms, a "true Christian"—a person who is like
Christ.
From the foregoing, you will understand how being a true Christian is
not isolate to those claiming to be "Christian," for a person of any faith
could well be a true Christian—just look at Yeshua, he was Jewish and
such a true Christian that he became Christ! In essence, a true Christian is
one who lives according to the divine will of the inner and higher self—
hence the person who is enacting his or her true will. Understanding this
as a Gnostic Christian is extremely important, because recognition of the
spirit of truth in all world wisdom traditions is essential to Gnosticism. It
is the universal spirit of truth that is the cosmic Christ. Thus, wherever
truth is fouhd, Christ is found, regardless of the name by which truth is
known.
Fundamentally, Tiferet represents the spirit of truth at the heart of any
faith or the central object of devotion in any faith. One who lives accord
ing to the spirit of truth of his or her faith is a lesser adept of the tradition.
In so doing, the person has recognized something of that truth and light
within him- or herself and is actively realizing it through his or her life.
Krishna, the Buddha-nature, the indwelling Christ, or other names may be
used, but it is the same light-presence, which on the Tree of Life is repre
sented by Tiferet. There are many branches of the true faith and many
faces of the beloved.
211 Chapter Ten
The Healing Power of God

At the level of Beriyah, the Sefirah Tiferet manifests as the archangel
Raphael, whose name literally means the "healing power of God." As men
tioned above, Raphael personifies the way of knowledge on the path and,
thus, we may understand that the healing arts of the Kabbalah áre found
ed upon knowledge (gnosis). Conversely, we may understand that illness
and dis-ease are the products of cosmic ignorance, which, when dispelled,
naturally results in healing.
Healing implies "to make whole," "to make well," or "to restore balance
and harmony," specifically "a restoration to the unity of being." The heal
ing arts applied in the material world certainly aim at physical healing and
the preservation of life in the body. Yet it is in the aura and subtle body
and soul that the origin of illness and dis-ease is found; therefore, true
healing is psychic and spiritual in nature. This is reflected in the Gospels,
for, above all, the Master Yeshua was noted for his ministry of healing and
was perhaps the greatest spiritual healer to ever walk upon the earth. All
healings in the Gospel were of a psychic and spiritual nature. Lord Yeshua
often alludes to the cause of illness and dis-ease in the mind, heart, and
soul, when he says to those who are healed, "Go and sin no more," hence
"do not entertain negativity or create negative karma anymore." Similarly,
Lord Yeshua often directed individuals he healed to present themselves at
the temple and to make the corresponding "sin offering" and the offering
of thanksgiving, reflecting the need to dispel the inner cause of the illness
or dis-ease. Any time Lord Yeshua did not say, "Go and sin no more" or
"Go present yourself to the priests and make the necessary offering," he
would say, "Your faith has healed you." All of these sayings directly ex
press the psychic and spiritual nature of the healings the Master per
formed. His way of healing reflects tikkune of the soul—correcting,
mending, or healing wounds of the soul from negative karma, and damage
to the aura and subtle body resulting from negative karma.
Essentially, the subtle body is a body of consciousness, specifically, a
body of energy, and the aura is the field of energy around the matrix of
the physical and subtle body, which are joined together as one body in
incarnation. As a body of consciousness, this subtle body is composed of
our thoughts, feelings-emotions, imaginations, words, and deeds. As a
body of energy, it is formed by the spiritual forces with which we link
Tijeret, Divine Beauty and Sun of God 215
ourselves through our thoughts, feelings-emotions, imaginations, words,

and deeds. Healing, therefore, comes about through a shift in conscious
ness and the spiritual forces with which we are connected in conscious
ness. Positive thought, feeling-emotion, visualization, word, and action
are, thus, the means through which all true healing transpires—tikkune in
the heart and soul, the mind and life.
Self-healing, like self-initiation, is certainly possible to one who has
this knowledge and understanding—and has the power of faith to enact
it. However, as we have said, in the case of most ordinary individuals, the
subtle body has only minimal energy and, in these modern times, the
power of faith is often lacking. Positive thought, feeling-emotion, visuali
zation, word, and deed, generate energy and link us to divine spiritual
forces. Primarily, it takes energy to bring about healing, just as it takes en
ergy to truly pray, meditate, and perform sacred ritual. Therefore, the
help of a healer is often necessary, much like the help of a spiritual teacher
and guide. The nature of this invisible assistance is the generation and
transmission of energy-intelligence needed to bring about healing. In the
case of Lord Yeshua, his subtle body was a great body of light—a solar
body—so that, indeed, he was the light of the world like the sun. It was
on account of this body of light that he was able to perform so many phe
nomenal healings. Energy is transmitted from the body of light of the
healer to thi subtle body of the person in need, and in this way, the heal
ing transpires. However, to actually receive the healing power, the person
seeking healing must have faith—be completely positive—to form the
necessary psychic and spiritual link that acts as a circuit through which
the energy is transmitted. The presence of faith within the person being
healed is the "ground" forming the circuit that allows the healing energy
to move and flow.
In the process of healing work, one who knows the healing way of the
Kabbalah draws down the shefa and ruhaniyut of the Sefirot into the sub
tle body, making him- or herself the vehicle or channel of the life-power,
and then, through various methods, transfers that spiritual energy to the
subtle body of the person in need. Sound, visualization, gesture, and
touch often play a key role, and the laying-on-of-hands is common. On
some occasions, the initiate in the healing arts will actually transfer his or
her consciousness fully into the body of light, project the body of light
246 Chapter Ten
independent from the physical body, and then merge his or her body of
light with the subtle body of the person to be healed. This is done when
greater energy is needed or when a healing is to be performed at a great
distance.
This healing art reflects the gnosis of the true Gospel, which is the gno
sis of the name of Yeshua Messiah in the context in which we have been
speaking of the name. Because this divine knowledge is at the very heart of
Gnostic Christianity, the Rosicrucian initiate is told that the only proper
claim of an initiate of the Rosicrucian order is "to heal gratuitously." A true
Rosicrucian initiate is therefore a spiritual healer, like the original disciples
of Lord Yeshua, and the true Rosicrucian order is a healing body.
It must be understood, however, that all healing does not necessarily
happen in one of these material bodies. Often the healing of the soul hap
pens when the subtle body separates from the physical body and the sub
tle body dissolves into the divine nature of the soul in what we call "death."
Thus, as much as serving to heal and preserve life, the Gnostic initiate as a
healer also serves as a guide of souls in "the crossing" or in the process of
death in the same way that healing is performed. Adepts of the Tradition
are thus able to render assistance to the dying and the dead. Just as the
adept of the Tradition can transfer his or her consciousness into the light
body, so also can the adept or master of the Tradition help others transfer
their consciousness into a light-body and help energize that subtle body.
The transference of consciousness to a body of light is the very essence of
the mystery of the resurrection and is the ultimate form of spiritual healing.
Understanding these things concerning spiritual healing will give you
insight into the archangel Raphael, which is attributed to Tiferet and is the
great angel of Christ, the spiritual sun. Everything we have spoken con
cerning spiritual healing is personified by Raphael and is reflected in the
image of Raphael. Raphael appears as a human form composed of pure sun
light, as though the body of the great angel is formed of the sun itself. This
spiritual or solar being shines in a crystal-clear blue sky as the "sun at dawn"
and is the light of our world, specifically, the light of the world-to-come.
With the intonement of the divine name of Tiferet, and the chant Ar lyab
Raphael, the great solar angel is invoked, which in attainment is said to be
the light of ones own solar body.
Tiferet, Divine Beauty and Sun of Cod 2Í7
Initiates who seek deeper intimacy with Raphael make it a habit in

their daily practice to greet the rising sun at dawn in remembrance of the
great resurrection and the archangel Raphael, who appears in the eastern
quarter of the sacred circle. One common practice in greeting the sun at
dawn is taking a glass of fresh water, invoking the spiritual sun and
Raphael to bless the water and imbue it with the healing and illuminating
power of the spiritual sun. Drinking the water, the initiate takes the power
of the divine blessing into him- or herself. This is considered a good prac
tice for self-healing.
Raphael teaches the way of knowledge and the healing arts, and grants
understanding of true compassion. When there is strife in a situation, the
invocation of Raphael will bring harmony and peace. According to the
masters of the Tradition, Raphael was one of the holy angels at the ascen
sion of the Lord, the other being Gabriel. Therefore, Raphael holds secret
knowledge concerning the great ascension. In Rosicrucian teachings,
Raphael is the archangel of the second coming, having a secret connec
tion to the Holy Bride and New Jerusalem, and is considered the angelic
presence behind the sun that illuminates our solar system. In other words,
Raphael is a very accessible angelic presence, as is the order of the Mala-
chim under Raphael's dominion.
’ The Messengers of God

Tiferet at the level of Yetzirah manifests as the order of the Malachim.
Malach means "messenger," thus the Malachim are the messengers of God.
The idea of a messenger connotes a message, whether communicated in
symbolic imagery, written or spoken, and specifically alludes to intelli
gence and word. Essentially, the Malachim are angels of divine intelligence
and the word of God, and communicate the knowledge of God and will of
God. When we pray for knowledge of God or the will of God in a specific
situation and intuitively receive an awareness of God's presence or the will
of God in that situation, it is typically a Malach that has communicated the
awareness to our mind and heart. Any communication of God to creatures
or creation happens through the agency of the Malachim.
We encounter the Malachim often in our prayers and meditations.
Every time we receive some message from the divine, whether through a
218 Chapter Ten
direct intuition, vision or dream, we are encountering the Malachim. In

circumstances in which we may not be getting the message, the Malachim
may use others to bear the message to us—sometimes our tzaddik, a
friend or family member, and oftentimes little children, as most children
are especially open and sensitive to the contact of angels. According to
the masters of the Tradition, a Malach may even use an animal to bring a
message to us—simply making a certain animal appear at a specific mo
ment when we might notice it and open ourselves to the meaning of the
sign. Malachim often speak through signs and omens, whether in waking
consciousness or in dream. As the term "messenger" applies to a prophet
in the Tradition, we know the Malachim are messengers of prophecy.
Whenever God wants to communicate Gods word, God sends a Malach
in order to do so. As we know that every creature is a word of God, we
know the Malachim often help us gain insight and understanding of the
mysteries of the soul. Because the Messiah is called the word of God, we
also know the Malachim give insights into the Christos, specifically the
indwelling Christ in the soul.
The most common experience of the Malachim among Christian initi
ates is in the form of what is called a "word of knowledge." A word of
knowledge comes in the form of a direct intuition or knowing in the mind
and heart—such a word of knowledge could be an intuitive insight into a
great mystery or it could just as easily be an intuitive awareness of some
thing about to happen in the physical plane. For example, one evening
some years ago I was in a mentoring session with a student and we were dis
cussing deep things of the Kabbalah. At the time, I also worked at a hospice
for AIDS patients as a volunteer and chaplain. My thoughts were not at all
directed toward the hospice in that moment, but all of a sudden I knew a
certain woman was dying and that I had to go and be present with her.
There was a spiritual practice I was to do and I knew exactly what it was and
what would transpire that night. Everything came to pass exactly as "I"
knew it would. This was a word of knowledge imparted by the Malachim.
It is not so much that we must actively invoke the Malachim, as much
as make ourselves open and sensitive to the Holy Spirit and to contact
with the angels of God. In the vision of Jacobs ladder, it specifically says
that Jacob saw angels ascending and descending upon the ladder. By say
ing that angels were ascending before saying that they were descending,
Tiferei, Divine Beauty and Sun of God 219
the Torah is saying that angels are among us and that they are in the subtle
dimension of the earth all of the time. The only reason most ordinary peo
ple in modern times to not see them or experience conscious contact with
them is that modern people tend to close their minds to the holy angels and
do not believe in them. The angels are crafty, however, and do not easily
give up. They will use any means and assume any form necessary to carry
out the divine will with which they are charged. In a technological era
when people are more likely to believe in higher forms of extraterrestrial life
than in Cod and the angels, guess what? They will appear in exactly those
forms ordinary people might accept them in! Many an extraterrestrial con
tact is actually an experience of angelic beings, according to modern mas
ters of the Tradition, and the darker contacts in which people feel they are
in some way abused or harmed by aliens is often contact with demons. Wel
come to the universe of Yetzirah—the world of the angels!
Our experience with angels makes it perfectly clear that the Olamot of
which the Kabbalah speaks all occupy the same space at the same time, so
that the world of angels exists as an inner dimension of the material world.
In fact, the world of angels, titanic spirits, and demons is actually the matrix
of spiritual forces within and behind the appearance of the material world.
In truth, we live in a mystical and magical universe, which is inherently spir
itual as much as material. Understanding this and connecting ourselves to
divine and artgelic powers consciously, the seemingly impossible becomes
quite possible and many wonderful things can happen—real magic!
Spiritual Practices for Tiferet

According to the oral tradition, a man once came to Lord Yeshua at night,
in secret, and the Lord received him. The man was deeply troubled, and
said to the Lord, "Adonai, 1 see you have come, yet I myself am not ready.
I am encumbered by mundane life and encrusted with klippot. It will be
no different on the day I die. How shall I ever be received by you? Tell
me, Lord, what can I do?" The Lord felt compassion for the man and
could see that he was bound to sin. Seeing the spark of holiness in the
depth of the man's heart, he said to him, "As you have come to me this
night, so come to me in your death. When you lay down on your
deathbed to die, envision your heart as a spiritual sun and gather yourself
into it. Then see my image above you and project yourself as the light
220 Chapter Ten
into my light-image, and I will receive you. Tell no one what 1 have spo
ken to you, but let it remain between us before the Father. I will meet you
on the other side of that which men call death."
This is an essential method for transference of consciousness into a
subtle body of light, which if practiced in life will transpire at the time of
death. The practice appears in many methods of Gnostic meditation, and
it appears in Eastern schools as well. First, one must learn to envision his
or her own body becoming light, and then learn to envision oneself as
light pouring into the body of light that forms the divine image of the
meditation. Through such practices, many initiates have experienced
healing and other wonders. It is the way Gnostic initiates establish them
selves in the path of the great resurrection and ascension.
Essential Meditation upon the Risen One

> Envision within behind your heart the image of the spiritual sun
and gather yourself into it. Let your whole mind and body be filled
with this light-presence, all darkness or negativity passing away.
From within the sun in your heart, see a ray of light shoot forth
and magically appear in the space before you as the image of the
Risen One.
> His inner robe is white brilliance, and his outer robe is amethyst.
His body shines as though composed of sunlight and there is a
rainbow aura surrounding him, the red band near his body and
the violet band at the outermost edge.
> See the Lord smile upon you and let your heart pray. As you pray,
see the Lord smile upon you, and see him bless you. Envision his
blessing as streams of light pouring out of his heart upon you, mak
ing your body, heart, and mind shine brighter and brighter—like
unto the image of the Lord.
> When your prayer becomes silence, open your mind, heart, and life
completely to the presence of the Lord, making yourself complete
ly transparent before him. As you chant his blessed name, envision
the divine image of the Risen One dissolving into fluid light, pour
ing down into you through the crown center on top of your head,
and reappearing in your own body of light.
Adonai Yeshua, Yeshua Messiah.

Tiferet, Divine Beauty and Sun of God 22)
> Chanting, your mind becomes the mind of Christ; your heart be
comes the sacred heart of Christ; your body becomes the mystical
body of Christ; and you are at one with the Lord. There is light upon
light in the space of the meditation, and that light is the light of the
world. Abide at one with the Lord as long as you can. When you de
part the space of meditation, walk in the world as a Christ-bearer.
> It is good to meditate in a special room set aside for it or in front

of a shrine in your home. When praying and meditating, it is good
to offer up incense and candles, all as one is inspired. Do as you
like in this regard. After some time of daily practice with this essen
tial meditation, then it would be good to try the transference of
consciousness method.
> Basically, the meditation is the same, except the divine image magi
cally appears on its own and, when you chant the blessed name, in
stead of visualizing the image of the Lord dissolving into fluid light
and pouring into you, envision yourself dissolving into fluid light
and pouring into the image of the Risen One—projecting your con
sciousness as light up through your crown center into the presence
of the Lord, thus uniting yourself with the Lord in this way. This can
give one freedom to engage in inner-plane workings and prepares
one for the transference of consciousness at the time of death. There
is not enough space to cite the great virtues of this practice or how it
is used in conjunction with the wonder-working arts—but those who
practice it faithfully will come to understand the greater vistas.
Healing Meditation with Yeshua

This meditation is used to receive healing energy or to impart healing en
ergy to others. In general, healing energy is envisioned as golden light,
corresponding to the spiritual sun or Tiferet, which is the source of all
healing. However, in advanced healing practice, specific colors are used
corresponding to the nature of the illness or dis-ease and the Sefirah in
which the subtle cause is found. The image of Lord Yeshua used in this
practice is envisioned as more dense or material because the method aims
at bringing about healing grounded in the physical body. As with most of
the practices given in this book, it is designed for the novice practitioner
and should prove effective for anyone willing to use it.
222 Chapter Ten
> Pray to the Lord for healing. As you pray, envision the image of
Yeshua the healer magically appearing in the space before you.
He wears a white robe of a soft ivory shade and over his head has
a white shawl made of the same cloth. He has an olive complexion
and deep brown eyes, filled with love and compassion. His smile is
subtle and comforting, and his presence fills one with faith and con
fidence. There is a subtle golden light all around him and a feeling
of a great angelic presence.
> Chant the name of the healer—Ah Da Na Ya Yeshua, Adonai Raphael

("Lord Yeshua, Lord healing power of God"). As you chant, envi
sion the golden light around the image of the Lord increasing and
growing brighter. When you come to the end of the chant, envi
sion the hands of the Lord as hands of light, and see him come to
you and lay hands on you. Envision him reaching into your body
with his hands of light and touching your pain or discomfort, the
healing light flowing to the cause of your pain. The place of pain in
the body is a darkness, which the Lord fills with golden light, heal
ing you. When the Lord has shared the healing power and removes
his hands from you, listen inwardly for the word of the Lord. Listen
to what the divine presence instructs you to do or to the blessing
the divine presence imparts. There is often a word of knowledge or
message given. Then envision the image of the Lord magically dis
appear as he appeared. Give thanks and praise to God for the di
vine incarnation and the healing power.
> In the same way, you can perform this healing meditation for oth
ers. Simply see the Master lay hands on the person to be healed. If
a person is open to it, it is best to perform the practice with them,
praying with them and guiding them through it. Sometimes initi
ates of the Tradition will envision themselves becoming the image
of the Lord, envisioning the healing power as golden light within
and around themselves, and then lay hands on a person, enacting
the same process by making themselves the vehicle of the divine
presence and power of Yeshua, the healer. The greatest healing
comes to oneself when one acts as a holy vessel of the healing
power for others. It is always a priceless blessing to have the op
portunity to share and give what you receive.
ELEVEN
NETZACH,'
THE DIVINE
DOMINION
Attributes
Thirty-Two Paths of Wisdom-. Hidden Consciousness (Sckhel
Nistar); it is called this because it is the radiance that il
luminates the transcendental powers that are seen with
the minds eye and with reverie of Faith
Netzach: Victory or Dominion
Place on the Tree of Life: The base of the Pillar of Mercy
Divim Name: Yahweh Tzavaot
Alternative Divine Names: Sar Shalom, Peaceful Ruler
Partzuf Above: Zer An pin as the Prophet
Partzuf Below: Yeshua Messiah Opening the Way,- Moses

and the Greater Prophets
Divine Image-. The Image of the Human One in the predawn
sky; a naked and beautiful woman who is crowned
Archangel: Haniel; or sometimes Uriel
Order of Angels-. The Elohim
Celestial Attribute: Nogah, Venus

Titles Given to Netzach-. Day Star, Sun of the Morning; Door
of the Inner Sanctum,- Sphere of the Creative Spirit,
223
224 Chapter Eleven
Place of the Martyrs; Victorious One; Ruler of Dominions; Depth

of Height; Clear Mirror of Prophecy; Light-bearer,- Sphere of Phi
losophers and Mystics,- Mystic Abode,- Natures Grace,- Sphere of
the Lesser Gods,- House of the Mighty Ones,- the Portal,- Star of
the East,- Herald of Christ,- Sign of the Eternal Day
Level of the Soul: Ruach (Lower Ruach or Ordinary Human Intelligence)
Heavenly Abode-. Zebul, the Fourth Heaven—Dwelling
Spiritual Experience-. Vision of the Divine Dominion,- Awareness of the

Presence of God in Creation,- Vision of Gods Glory,- Inspiration
of the Creative Spirit
Virtues-. Inspiration, artistic talent, appreciation of beauty and art; har

mony,- cooperation,- passion,- refinement,- selflessness,- comprehen
sion of values,- monetary stability,- social graces,- affectionate,-
positive self-expression
Vices-. Lack of creativity or inspiration,- dispassionate,- lustfulness, un

faithfulness,- poor socialization,- unattractiveness,- disharmony,- nega
tive self-expression,- frivolous with money,- lack of appreciation for
artistry,- debauchery
Symbols-. The Secret Garden,- the rose,- dew of the morning,- the holy
lamp and lampstand; the girdle,- peacock,- the Fire in the Sacred
Circle
Commandment: You shall not commit adultery (Exodus 20:14)
Sermon on the Mount: Blessed are those who hunger and thirst for right
eousness, for they will be filled (Matthew 5:6)
Angel of the Apocalypse and the Churches-. Fourth Star and Lampstand, and
the message to the angel of the church in Thyatira (Revelation
2:18-29)
The Hidden Realm of Action

There is a veil between the moral triad and the action triad, which is called
the Veil of Paroket. It is the reflection of the principle of relativity of Da at
below, representing the causal plane, which divides the spiritual and super
nal planes above from the higher vital, mental, astral, and material planes
Netzach, the Divine Dominion 225
below. While the cosmic illusion power comes into being at the level of
Da at through the agency of Cevurah, and thus the binding force of the
karmic matrix has its root in Da at, the actual matrix itself is the causal
plane or what is called the veil of paroket in the Kabbalah.
Because the universe of Adam Kadmon is completely beyond the com
prehension of mental being and present humanity, it is often not spoken of
in the transmission of the teachings of Kabbalah, but rather focus is given
to Atzilut, Beriyah, Yetzirah, and Asiyah. When teachings on the Sefirot
and Olamot are given without reference to Adam Kadmon, the supernal
triad corresponds to the universe of Atzilut, the moral triad to the universe
of Beriyah, the action triad to Yetzirah, and the Sefirah Malkut to Asiyah.
In this system of attributing the Olamot to the Sefirotic triads of the tree,
we are able to see the interconnection between the Olamot and the inner
planes of consciousness. The supernal planes correspond to the universe of
Atzilut and the supernal triad. The spiritual planes, which contain the
upper heavens, correspond to the universe of Beriyah and the moral triad.
The higher vital, mental, and astral planes correspond to the universe of
Yetzirah and the action triad, and the material plane corresponds to the
universe of Asiyah and Malkut. The causal plane or veil of paroket thus
serves as a great divide or gulf between the higher vital and the spiritual
planes. In that the veil of paroket is the actual karmic matrix, we under
stand that the higher vital, mental, astral, and material planes appear ac
cording to karmic conditioning and therefore correspond to karmic vision.
In this sense, they are planes of cosmic illusion and are inherently de
ceptive, being reflections of the light of the supernal and spiritual planes
within consciousness bound to cosmic ignorance. Reference to these
lower planes as "planes of cosmic illusion" is not to suggest that they are in
any way unreal or illusory in and of themselves, but that our own subjec
tive perceptions of reality at these levels is illusory in nature—that our
karmic vision tends to prevent true seeing and knowing.
The supernal planes are not perceived by the mind proper, but rather
are perceived by the metamind of pure radiant awareness, which cannot
be described or explained in terms of our linear and finite reason. The
spiritual planes cannot be perceived or known through the concepts of
our mental being,- they are perceived by way of pure intuition. Therefore,
everything we have spoken of so far in our exploration of the Sefirot and
226 Chapter Eleven
Tree of Life can actually only be known and understood via intuitive per
ception and pure radiant awareness, to the degree we are able to establish
ourselves in the vision of faith and evolve toward the vision of true gnosis.
In truth, we have been speaking of the mysteries in terms of the lower
planes in order to indicate the greater reality of the mysteries as they are
in the upper planes. Whatever we have been able to glean of the actual
mysteries is dependent upon the degree to which we have been able to in
tuitively grasp something of the greater truth and form concepts, emo
tional associations, and images that are more or less in harmony with the
greater truth. Thus, what we have are mental and vital illuminations of the
mysteries (transcendental powers) seen with our mind's eye and the con
templations of faith, as the text of the Thirty-Two Paths of Wisdom indicates
in speaking about Netzach.
Netzach, Hod, and Yesod compose the triad of action. It is impossible
to speak of one of these Sefirot without speaking of the others, as they act
together as an integral unit, although each of their functions is distinct.
The same is true of the Sefirot composing each triad, the pillars, and the
whole tree. The Sefirot exist as a sacred unity of the one being-conscious-
ness-force that is God and creation. Essentially, Netzach is the energetic
quality of consciousness or the mind, which generates feelings-emotions,
thoughts, and images, and it is the energetic quality of divine conscious
ness that generates the forces, patterns, and actual forms of creation. Net
zach is the creative spirit-energy generating the subtle dimensions of
actual existence or life.
Netzach appears in our immediate experience as the spontaneous cre
ativity of our consciousness, specifically as instincts, feelings, and emo
tions, and the creative imagination. At the level of Netzach this energy
does not have any well-defined boundaries or forms, but is more fluid and
flowing, interpenetrating and interacting in a synthetic way. It is only
through the agency of Hod and Yesod that it is clearly defined and estab
lished in actual forms of thoughts and images. The same is true of the di
vine consciousness-force at the level of Netzach. It is more akin to the
pure force or energy within and behind the subtle forms than anything
distinct, individual, and independent. Therefore, in Netzach, rather than
distinct individuation, everything exists more in terms of collectives or
what could be called "group souls."
Netzach emanates directly from Tiferet—and, in turn, emanates Hod

and Yesod—and thus contains the potential for distinct, individual, and
independent formations and tends to generate them. How Netzach gen
erates such forms is through Hod, the subtle forms appearing in Yesod,
which is the subtle substance of consciousness —hence, the astral light
and astral planes.
Netzach and Hod essentially act upon one another to shape the form of
the images that appear in Yesod. This interaction may be understood in
the following way. Instincts, feelings, and emotions correspond to Net
zach, while thoughts or concepts correspond to Hod. On the one hand,
instincts, feelings, and emotions shape our thoughts,- yet, at the same time,
our thoughts shape our instincts, feelings, and emotions. Thus, feeling
emotion and thought shape one another, and those shapes or forms appear
as images to our minds eye or imagination. Everything in the human
world has come into being in this way—first through feelings-emotions,
thoughts, and images in the mind, and then into actual manifestation in
the material plane. We, ourselves, are the product of the feelings-emo
tions, thoughts, and images in our parents' minds, which led to the physi
cal sexual encounter through which we were conceived. Through this same
process in the inner planes of consciousness, everything of the human
world has come into being and, in fact, everything in creation. Everything
is conceived 2nd formed in the inner dimensions before actually manifest
ing in the physical or material plane—hence the universe of Yetzirah (for
mation) is attributed to the triad of action.
Knowledge of things conceived, formed, and transpiring in the inner di
mensions before actual manifestation in the material plane is the key to un
derstanding prophecy, as well as the science and art of divine magic. One
who is able to look and see the movements of force and form in the inner
dimensions of consciousness is able to see what will come to pass in the
material world. One who is able to consciously direct this flow of spiritual
forces and forms has the ability to change what actually manifests in the
material world—and therefore can work wonders. In truth, there is no such
thing as a miracle, only a science of consciousness, which, by way of the
application of certain principles or laws in higher planes of consciousness,
is able to bring about a corresponding affect/effect in the lower planes. It
is this that is called wonder-working or divine magic. For this reason,
228 Chapter Elevai
prophecy is attributed to Netzach and magic is attributed to Hod, and

Netzach is called the clear mirror of prophecy and Hod is called the hazy
mirror of prophecy.
Everything According to Its Kind

At the level of Atzilut, the Sefirah Netzach manifests as Yahweh Tzavaot,
which means the "Lord of Hosts." Tzavaot in Netzach represents kinds or
types of creatures, as in the group souls of the various kinds of animals, or
ders of angels, legions of demons, and the spirits of various dominions,
such as the planets or elements. You will recall that, on the great Tree of
Life, Netzach in a higher universe is the Hokmah of a lower universe.
Therefore, Netzach of Yetzirah is Hokmah of Asiyah and thus manifests
as the twelve signs of the zodiac—the twelve kinds or types of human
souls.
When a spirit or soul passes down from the supernal and spiritual planes
through the causal plane, moving toward incarnation, the kind or type of
creature it will become is determined by its previous development and evo
lution—karma. In the case of a human soul, it will enter through the gate
of one of the zodiacal signs, which will determine the kind or type of
human incarnation through which it will come into being. At the level of
Netzach, the kind or type that soul will assume is established, but it is not
until the soul passes through Hod that it will become a distinct and indi
vidual entity of its kind. Thus, Yahweh Tzavaot is the divine power that
generates the infinite diversity of all kinds of creatures in creation, and Elo
him Tzavaot is the divine power that generates the infinite diversity of
unique and individual creatures—all according to their kind or type.
We may understand this in terms of human incarnation. Adam Ha-Ris-
hon is the group soul, as it were, of humanity, and there are twelve kinds
or types through which human souls manifest. Passing into incarnation,
the human soul is shaped by one of the kinds or types of the human
being—entering the domain of one of the zodiacal signs. This takes place
in the higher vital planes and represents the generation of a human Ne-
fesh of the corresponding zodiacal sign. At this point, the Nefesh is pure
energy of that gate, existing in an undifferentiated unity, having no spe
cific form or individuation apart from that gate, which is akin to a field of
energy. The Nefesh becomes a ray of pure energy passing from Netzach
to Hod (the mental plane), or from the higher vital plane to the mental
plane, and through the matrix of Hod , the Nefesh assumes a subtle form,
becoming a unique and individual Nefesh of that zodiacal gate. This en
ergy form then emerges and appears in the astral planes (Yesod), which
are the lower vital planes, becoming yet more distinct and individual, and
then passes from the astral into physical incarnation in the material plane.
The position of the sun, moon, planets, and stars at the time of actual
birth reflects the karmic matrix through which the unique individual Ne
fesh was generated. This matrix is a specific configuration of the energy
intelligences of the Sefirot, which is represented by the divine name of
Netzach and Hod joined together—Yahweh Elohim Tzavaot.
In the same way individual Nefeshim are generated and come into
being, whole realms and worlds are generated, for realms and worlds are
aggregates of countless life-forms, including both animate and inanimate
forms. Because everything in existence is a form of the one being-con
sciousness-force, everything is alive and therefore considered a life-form
in the eyes of the Kabbalah. In the same way every Nefesh is distinct and
individual, so is each realm or world unique and individual, being the
product of the collective karma of the countless spirits and souls of which
it is composed. Thus, Yahweh Elohim Tzavaot is the matrix of spiritual
forces in the subtle dimensions within and behind the material plane,
which forms’the foundation of the material universe.
Much like the idea of progressions in ones birth chart, representing the
movement of the celestial influences forming new configurations and rela
tionships, and thus creating cycles of ebbs and flows of spiritual forces, the
matrix of spiritual forces in the subtle dimensions is active and dynamic,
ever changing and reconfiguring itself. Therefore, in the same way an as
trologer might speak of conjunctions, oppositions, squares, trines, and such
in an astrological chart, so, too, is there a constant play of spiritual forces
in the subtle dimensions, creating ebbs and flows of the life-power and,
thus, inauspicious and auspicious manifestations in realms and worlds.
When there is a full and free flow of spiritual forces manifesting auspi
ciously, it corresponds to the function of Yahweh Tzavaot,- when there is
a restriction of the flow of spiritual forces or there is aq inauspicious man
ifestation, it corresponds to the function of Elohim Tzavaot. Therefore,
Yahweh Tzavaot corresponds to mercy or grace and Elohim Tzavaot
230 Chapter Eleven
corresponds to severity or judgment in the play of spiritual forces. As we

saw in our exploration of Gevurah, the balance of mercy and judgment is
not determined by God but by creatures, all according to their develop
ment and evolution—hence, the karma of beings. In worlds in which
human beings (intelligent life-forms) exist, the balance in the play of spir
itual forces is primarily determined by them. On earth, it is we who deter
mine the array of spiritual forces in the inner dimensions of the earth.
Essentially, the spiritual forces that manifest in the higher vital, mental,
and astral planes are determined by our creative imagination, which is the
primary faculty of the creative spirit of Cod in us. Our emotions, feelings,
and desires are the energy,- our thoughts, words, and deeds are the forms
that the energy assumes. Emotion-feeling-desire and thoughts shape one
another and produce images in the imagination. These images become ve
hicles in the astral planes for spiritual forces corresponding to the nature
of the desires and thoughts forming them, and through our words and
deeds, we become vehicles of those spiritual forces in the material plane.
When our feelings-emotions, thoughts, words, and deeds are in harmony
with the divine presence and power of the supernal and spiritual planes,
then we connect with the divine powers and create vehicles of the divine
powers in the lower planes, thus bringing the divine powers down to
earth. When our feelings-emotions, thoughts, words, and deeds are not in
harmony with the divine presence and power in the higher planes, then
we connect with the klippotic forces of the other side, and forming
vehicles for them, we bring the klippot into the world. In this way, the
collective thoughts, feelings-emotions, words, and deeds—the creative
imagination—of humanity determine the balance of spiritual forces in the
lower planes, specifically in the astral planes. This, in turn, determines the
circumstances, situations, and events that play out in the material plane,
and thus the fate or destiny of the earth and all that is in it.
The power of the human mind and imagination is great, the power of
many human minds and imaginations is greater still, and the images or
forms we generate in the subtle dimensions are very real powers having
very real influence for better or for worse. The life span of the spiritual
beings-forces we bring into the astral earth is dependent upon the emo
tional charge and form given to it by thought. Once a spiritual being
force is brought into the astral earth, it has power to influence the minds,
NetZach, the Divine Dominion 231
hearts, and lives of humankind for the duration of its life span, and it can
act independently according to its nature—whether divine, admixed, or
demonic—until the life-force in the astral form dissipates and the connec
tion vehicle dissolves. Some spiritual beings-forces brought into the astral
plane exist only for moments, representing a swiftly passing thought and
emotion in the mind. Other spiritual beings-forces, however, can exist for
long durations of time, even for many ages, as generations of humanity
strengthen the life-force and astral form with their thoughts, feelings-
emotions, words, and deeds—essentially feeding the spiritual entity. While
some spiritual beings-forces have only a little power to influence, some
have far more power, and others have levels of magic power that would be
unimaginable to most ordinary human beings—such as those spiritual en
tities we call archangels and archdemons.
There is a key principle taught in the magical Kabbalah: "If you create
the conditions or environment necessary for something to transpire, it
will naturally and spontaneously manifest." While the astral forms we gen
erate through our thoughts and emotions are, in essence, illusory, initially
having no real life or power of their own apart from our minds, the spiri
tual forces they depict, and that enter into them and act through them,
are very real. Any time we create an astral form corresponding to a spiri
tual force we have created the necessary conditions or environment for
that spiritual force to manifest on the inner planes. Eventually, it will enter
into the astral image and act through it. These forms are talismatic repre
sentations of the spiritual forces that appear to psychic vision or the
mind's eye, and not the actual forces themselves. Thus, the appearance of
spiritual forces in the lower planes is inherently deceptive and only
through intuition can the true nature of any force be perceived. Never
theless, these spiritual entities are quite real in their own plane of exis
tence and have very real power to influence how things manifest in the
material plane.
While we are constantly bringing spiritual beings-forces into the astral
earth and these entities are influenced and fed by our thoughts, emotions,
words, and deeds, likewise, these entities influence and feed us, so that we
are completely interdependent and interconnected with the play of spiri
tual forces. Because most ordinary human beings are completely unaware
of the play of spiritual forces and unaware of the light-presence of their
232 Chapter Eleven
Neshamah and Christ-self, humanity is, for the most part, unconsciously
compelled by the spiritual forces. However, when human beings realize
the light-presence within them and become conscious of the play of spir
itual forces and the law upon which it is founded, then all spiritual forces
are subject unto the human one, who is the image and likeness of Yahweh
Elohim, thus having the power of Yahweh Elohim Tzavaot.
The Work of Creation and the

Work of the Divine Chariot
Ma'aseh Bereshit (the work of creation) is a term applied to the mysteries
of the soul and Creation. Ma'aseh Merkavah is a term applied to the mys
teries of Cod and divine revelation or prophecy. These terms are also used
to denote two distinct stages in the development of spiritual practice and
progress upon the path to self-realization.
When we first take up a spiritual practice, the actual practice itself is
completely the product of our own mind, specifically our creative imagi
nation. We generate sounds, colors, lights, and images in our mind and
the spiritual practice is akin to a flight of fantasy, although ideally a con
trolled one. It has no life or power apart from that which we give to it. Es
sentially, we are cultivating the faculties for progress in self-realization
and we are creating a vehicle (chariot) for spiritual or mystical experience.
However, at the outset, we are nowhere near self-realization and little, if
any, authentic spiritual or mystical experience occurs in our practice. We
are merely practicing prayer, meditation, and ritual, cultivating the neces
sary skills and vehicles through which spiritual or mystical experience will
eventually unfold. This stage of generation is called Ma'aseh Bereshit in
the Kabbalah.
At some point, our experience in spiritual practice will shift. It will not
be merely a practice generated by our own mind, but the spiritual beings-
forces depicted in our practices by sound, color, light, and symbolic im
ages will enter into the spiritual practice and our practice will take on a
life and power of its own—the divine presence and power. The divine
presence will communicate with us in our spiritual practices and we will
experience communion with the divine powers—various spiritual and
mystical experiences will unfold. This is the shift toward fruition stage,
when our spiritual practices generate good fruit, and it is this that is called
Maaseh Merkavah in the Kabbalah—when our spiritual practice becomes

an actual vehicle of the divine presence and divine powers.
Ma aseh Bereshit expresses the work of the assembly of the faithful or
initiates of the outer order and corresponds directly to the outer threefold
sanctuary. Ma aseh Merkavah expresses the work of the assembly of the
elect or the adepti of the inner order and corresponds directly to the inner
threefold sanctuary—hence, the actual great work. From what we have
discussed above, you will understand that the shift from Ma aseh Bereshit
to Maaseh Merkavah not only benefits the individual initiate but all
humanity and the world—for when Ma aseh Merkavah manifests, divine
grace flows from the supernal and spiritual planes through the lower
planes and into the material world. Initiates who labor together in this
way are thus able to shift the balance in the play of spiritual forces in the
astral earth, balancing the forces of darkness with forces of light, and
therefore serve to act as conscious agents of the divine will and divine
kingdom on earth (Keter-Malkut).
It is in this context that we come to understand what Christian Gnosti
cism means when it says that "there is no such thing as personal salvation/'
or what the Kabbalah means when it says that "the faithful and elect do
not practice for themselves alone, but for the sake of heaven." Indeed! In
spiritual practice we not only uplift and enlighten ourselves, we uplift and
enlighten humanity, the world and all that is in it. We practice for the
world and for the sake of the kingdom of heaven. Such is the work of the
divine chariot—the great work of perfecting and completing creation ac
cording to the divine will.
The Way of Divine Rapture

The very heart of mysticism is an inner experience of union with the divine.
Thus, at the heart of the mystical Kabbalah is what is called dcvckut—cleav
ing or attachment of oneself to the divine, which leads to a rapturous union.
According to the Kabbalah, there are many gradations of devekut, but on
the most basic level, it is the cultivation of joy and energized enthusiasm.
The sages of wisdom say that the Shekinah cannot come to rest upon a
depressed person and, likewise, the divine spirit cannot enter where dark
ness is allowed to dwell. In order to experience the holy Shekinah or
234 Chapter Eleven
entertain the divine spirit, one must let go of negativity and uplift one
self—hence, increase the vibration of one's consciousness. Essentially,
negativity represents lower and discordant vibrations. Positive thought,
feeling-emotion, word, and deed represent higher and harmonious vibra
tions. It is through our vibration that we link with spiritual forces and de
termine our experience in life, whether positive or negative.
Anything we might do to cultivate joy and energized enthusiasm is de-
vekut. A perfect example familiar to all is music. According to the Scrip
tures, King Saul frequently called upon David to play his instrument and
sing to uplift the spirits of the king. Most of us have experienced feeling
down and put on a favorite piece of music to energize and uplift us.
Whether we knew it or not, we were engaging in a most basic practice of
devekutl
First and foremost, our practice of devekut must be in simple things—
finding moments in life through which we might experience a taste of
rapturous union. Such joy can be found in a sunrise or sunset, a beautiful
flower, a subtle crescent moon in the starry night sky, or in the sound of
children at play. The delight taken from fine art, scientific discovery, or
closing an important business deal can lead to devekut. Enjoyment of a
shower or bath, good food, the feeling of the breeze upon ones face, the
warmth and beauty of a campfire, making love, and so many other daily
events are all opportunities for devekut. One merely need open ones
heart and mind to the sacred unity underlying all life and the mystery of
the source from which life flows, and actually enjoy the moment with
gratitude and appreciation for life. This is the most basic level of devekut.
Many wisdom traditions focus on eliminating attachments to the world
and seek to completely dispel passionate emotions. The Kabbalah, how
ever, teaches us to cultivate passion and desire, and to transform our at
tachments into vehicles of divine rapture. Hence, Kabbalah encourages us
to live life fully and to enjoy the blessings of life. Only, in the midst of
life, we must remember the source of all blessings and, with our awareness
and enjoyment, give thanks and praise.
Devekut in daily activities is the ground for devekut in our spiritual
practice—prayer, meditation, and sacred ritual. Through knowledge of the
Sefirot—divine names and Partzufim, the names of prophets and apostles,
archangels and angels, mysteries of creation, the soul, and Cod—we have
many vehicles through which we might uplift ourselves and experience

more intense levels of rapturous union. All one needs to do is to fill ones
mind and heart with the object of devotion and allow ones thoughts,
emotions, words, and actions to completely reflect the object of devotion.
In so doing, one will experience unification with that aspect of the divine.
When my tzaddik would speak of devekut, he would say, "Seek to
know Yahweh, the one life-power, in all of your ways." Of the ultimate
state of devekut, he said, "It is the most intense and passionate love in
which you are not separate from the beloved, not even for an instant."
This, in essence, is the aim of devekut—to experience the love of God
and the awareness of God in all things. The ultimate experience of de
vekut is conscious unification with God, specifically, unification with ones
supernal soul, Christ within and beyond oneself, and the light continuum.
The Fire Philosophers

Philosophus is the Rosicrucian grade that corresponds to Netzach. It
means "one who contemplates wisdom and is wise." This term is some
what deceptive because, in the conventional wisdom of profane society,
the idea of a philosopher suggests a person who is an intellectual and is
primarily mental. Yet the title philosophus is attributed to a Sefirah repre
senting emotions, intuitive feeling, and creative inspiration—in a word,
art. In esoteric wisdom, however, the philosopher is more the artist than
the scientist and, specifically, is associated with the heart, not the head.
By the title "philosophus," what is meant by the masters of the Tradition is
a person who knows his or her heart—one's inmost hearts desire—and
seeks to fulfill that holy desire.
In ancient times, the philosopher was called a sage—the wise person—
and philosophy was the contemplation of morality and ethics, as well as
theology and theosophy—contemplation of God and wisdom. It is in this
sense—the idea of the sage—that the term Philosophus is used by Gnos
tic initiates.
In ancient times, it was the heart, not the head, that was considered the
seat of intelligence, and intelligence was conceived as the activity of the
heart and mind joined together, through which the light of the spirit and
soul shined forth. The same is true in esoteric wisdom today, for the heart
is the seat of the indwelling Christ and our divine intelligence. Thus,
236 Chapter Eleven
Philosophus represents a state of devekut-attachment to the indwelling

Christ and to our Neshamah through the agency of the upper Ruach. The
nature of this cleaving manifests as what is often called the Divine Genius,
which, on the one hand, implies a certain knowledge and understanding
of things that are invisible and hidden and, on the other hand, connotes a
flow of creative inspiration. In other words, the philosophus is an educat
ed initiate, and by education is meant "one who is bringing forth that
which is within him- or herself." This bringing forth is a giving birth to
the divine genius or Christ-self within oneself and ones life. The fullness
of this birth, of course, marks the transition from the grade of the philoso
phus to that of the lesser adept.
Just as it is difficult to distinguish the magister templi from an elect
adept, so it is equally difficult to distinguish between the lesser adepti and
the philosophus. However, what is stirring in the philosophus is in full
motion in the lesser adept, and whereas the heart of the philosophus is on
fire with the Spirit of Yahweh, the whole consciousness-being of the less
er adept is on fire with the Spirit of the Lord. The difference is one of de
gree—the degree of divine passion with which the initiate attaches him-
or herself to Christ indwelling and thus identifies him- or herself with the
divine genius.
This quality of being on fire with the Spirit of Yahweh and the state of
devekut is what has generated the term "Fire Philosophers" as a title for
Rosicrucian initiates. Yet, as we saw in our exploration of the Gnosis of
Yeshua Messiah in Tiferet, this term implies the awakening and uplifting
of the fire snake, the heart center being the bridal chamber in which the
descending and ascending forces are united as one divine presence and
power. Thus, we understand the various grades of devekut as a direct re
flection of stages in the awakening of the serpent power, the higher states
of devekut being the result of the full awakening of the serpent power
Philosophus is the highest grade of the outer order or the assembly of
the faithful, and marks the transition from Ma'aseh Bereshit to Maaseh
Merkavah, as discussed previously. Essentially, the fire snake is awakening
in the philosophus and he or she is experiencing increasingly higher states
of devekut with the indwelling Christ, which tends to manifest in various
forms of mystical experience and outbursts of creativity. At the level of
the philosophus, the divine illumination is typically unstable and unpre-
dictable, and long dry spells may occur between flows of divine grace.
Nevertheless, the initiate of this grade is a victorious one and is rightly
called a noble sage. When devekut is kindled to a blaze, he or she will be
among the fire philosophers and enter into the adepti of the inner order.
The Devekut of the Prophets

and the Apostles of God
Previously, we explored the distinction between the greater prophets and
the lesser prophets. According to the Tradition, the lesser prophet is able
to look into the holy law and, based upon knowledge and understanding
of the law, is able to see what will come to pass. The greater prophets,
however, are the holy ones who are Baal Shem, masters of the name.
Through the holy name, the greater prophets are able to attach them
selves completely to Gods Shekinah and thus to unite themselves with
the law. Therefore, not only does the greater prophet have the ability to
look into the law and see what will come to pass, but having the power
of the name, everything comes to pass as the greater prophet speaks it.
Thus, the greater prophet sees in the clear mirror of prophecy, and the
lesser prophet beholds his or her visions in the hazy mirror of prophecy.
The distinction between the greater and lesser prophet is therefore one
of direct intuitive knowledge (complete gnosis) and indirect psychic
vision (partial gnosis). Specifically, the distinction is one of devekut-
attachment, the lesser prophet experiencing prophetic consciousness
through lower grades of devekut and the greater prophet through higher
grades of devekut.
The Rosicrucian grades of the philosophus, lesser adept, and greater
adept represent the lower degrees of devekut and, thus, the attainments of
the lesser prophets. The grades of elect adept, magister templi, and magus
represent higher degrees of devekut and, therefore, the attainments of the
greater prophets. The grade of ipsissimus represents the supreme state of
devekut—complete unification with God and Godhead, as embodied in
Yeshua Messiah. Thus Yeshua Messiah is rightly called "Adonai," having
the power of the essential name, Eheieh ("I am").
As we have said, the hazy and clear mirrors of prophecy correspond to
238 Chapter Eleven *
Hod and Netzach, respectively, and Hod and Netzach are directly below
Tiferet on the Tree of Life. Therefore, the light-presence reflected in the
mirror of prophecy is the spiritual sun, Tiferet. Netzach represents the
imagination, feelings, and emotions of the mind,- Hod represents the
thoughts of the mind. Yesod, which is the union of Netzach and Hod, rep
resents desires that come into being by way of the activity of the mind.
Thus, by the attribute of the mirror of prophecy to the action triad, the
Kabbalah is saying that the mirror of prophecy is the human mind and
heart and that prophecy is a response to human desire, specifically, the rev
elation of Gods ratzon, so that the human will-desire might reflect Gods ।
will-desire.
While Netzach, Hod, and Yesod reflect Tiferet and transmit the ruhani-
yut and shefa of Tiferet to Malkut, the triad of action, along with Malkut,
emanate from within Tiferet, so that not only do they reflect Tiferet, they :
are also the emanation of Tiferet on the lower planes Tiferet is, thus, that I
which is reflected in consciousness, and it is the consciousness within ।
which it is reflected. That is to say, the light-presence that is reflected in
consciousness is consciousness itself—pure radiant awareness. 1
This realization is the difference between the prophetic succession and 1
the apostolic succession. For although the greater prophet was able to attain j
complete unification with the holy law, and thus the power of the great 1
name of Yahweh, the greater prophet did not recognize and realize the in- I
separability of his or her own consciousness from the light-presence. There- "
fore, the greater prophet always experienced him- or herself as separate and j
distinct from the light-presence. The prophet was able to more or less re- 1
fleet the supernal light-presence and to experience the Shekinah resting
upon him- or herself, but he or she was not able to attain unification with j
the light-presence or to experience the Shekinah indwelling him- or herself.
Essentially, believing the peak of cosmic consciousness to be the supreme
and ultimate attainment possible for a human being, the greater prophet did .1
not conceive of a superior attainment and therefore did not know to strive
toward self-realization in supernal consciousness. Lord Yeshua, however,
recognized the inseparability of the supernal light-presence and the con
sciousness within him, and therefore he passed beyond the peak of cosmic
consciousness, embodying the self-realization of supernal or Messianic con- ;
sciousness. In Yeshua Messiah and the apostolic succession, we have be- •
NetZiich, the Divine Dominion 239
come aware of this superior attainment and how to accomplish it. Thus, we
are able to consciously evolve toward supernal consciousness. It is this holy
awareness that fulfills the law and the prophets, and through which the
holy apostle draws upon the essential name of Eheieh—I am or I shall be.
Psalms, Prophecy, and Wonder-Working

In exoteric faith, both Jewish and Christian, the Psalms are viewed as
praise to Cod—songs and melodies of worship. Yet, if one is aware of the
various terms in the Scriptures for meditative states that lead to higher
levels of consciousness and prophecy, one finds that many of them appear
frequently in the psalms. This suggests that the Book of Psalms has an im
portant place in meditative and prophetic disciplines. While the Hebrew
word for psalms, Tehillim, which comes from the root halal, is often trans
lated "to praise," it also has two other possible meanings that reveal the
deeper spiritual intention of the psalms.
The first alternative meaning of halal alludes to the idea of brightness
or shining. Halal appears in this context in Job 25:5, "If even the moon is
not bright and the stars are not pure in his sight . . ." and Job 29:3, ". . .
when his lamp shone over my head, and by his light 1 walked through
darkness . . ." The second alternative meaning comes from the word hode-
lut, which shares the root halal, and denotes madness or a radically altered
state resembling something demented. This would suggest that the word
halal indicates a condition in which one departs from his or her ordinary
state of consciousness and experiences divine illumination. Specifically,
halal connotes praise intended to bring one into the enlightenment expe
rience through a state of self-abandon or self-transcendence.
The state of divine madness or divine intoxication is commonly associ
ated with the experience of mystics and prophetic states. Rumi, who was
perhaps the greatest Sufi poet, speaks of this often in his spiritual poetry.
On the day of Pentecost, when the fire of the Holy Spirit descended
upon the apostles and they went out to preach in a state of divine illumi
nation, they were accused of being drunk. Yeshua, himself, was accused of
being a drunkard or demented by demonic possession. There are many
places in the Old Testament in which the Bible specifically relates prophe
cy to a state of madness. The idea of divine madness directly relates to
being carried away by divine passion or being possessed by the Spirit of
240 Chapter Eleven
Cod. One appears crazy to the unenlightened because one is oblivious to

the conventional wisdom of unenlightened society and to oneself, instead
being directed by the Holy Spirit according to divine wisdom.
Tehillim, from the root halal, therefore designates the psalms as vehi
cles through which one might enter into a state of divine illumination or
prophetic consciousness, which is exactly how the Kabbalah views the
Book of Psalms. According to the Tradition, the psalms are invocations of
the spirit of prophecy and they are magical incantations or spells, each
having a specific intention.
While many psalms represent prayers or meditations which direct the
mind and heart toward a higher state of consciousness, others represent
inspired utterances from the mind and heart of a person already in a state
of divine illumination. For this reason, according to the masters of the
Tradition, those psalms that begin by saying "A Psalm of David" are
psalms of aspiration toward a state of higher consciousness, those psalms
that begin by saying "Of David, A Psalm" are psalms spoken or sung when
David was already established in a state of illumination. Psalms 24 and
I 10 are good examples of the latter, clearly reflecting deep insight into
the depth of the mysteries spoken and having a prophetic quality.
In the study and contemplation of the psalms, we see three distinct
forms of invocation or incantation, corresponding to mercy, severity, and
compassion, thus representing the three pillars of the Tree of Life. Those
of mercy represent the devekut-attachment of the soul to the correspon
ding Sefirot or divine attributes invoked. Those of severity represent in
vocations to dispel or banish klippotic forces, while those of compassion
represent both banishing of klippotic forces and invocations of the divine
powers.
In the Tradition, the psalms are spoken of in conjunction with Netzach
because of their relationship to devekut, prophecy, and mysticism, which
correspond to Netzach. However, on the outermost level, the psalms are
creative expressions and Netzach represents the energetic quality behind
all forms of creativity and creation.
Nothing New Under the Sun

In contemplation of science and art, which are attributed to Hod and Net
zach, respectively, an interesting observation arises. Science is clearly a
process of discovery of things already present, although previously unrec
ognized, while art seems to be the creation of something new. Yet in the
actual experience of creative inspiration, one finds that art is not really the
creation of something new but, like science, is a process of discovery.
The idea of discovery directly suggests the true nature of the action
triad. There is nothing new in the triad of action,- rather, the triad of ac
tion is actualizing the spiritual potential of the supernal and moral triads.
In essence, Netzach, Hod, and Yesod are discovering or revealing the di
vine potential beyond the veil of Paroket. It is this quality of discovery
that is alluded to in Ecclesiastes when it says, ". . . there is nothing new
under the sun" (Ecclesiastes 1:9).
Adam (humanity) is given the task of naming things. Naming connotes
recognition or discovery and the realization or actualization of potential.
For what is named already existed before it was named,- yet without the
name recognition, that which is named is not realized and actualized. To
this very day, Adam is still naming things—recognizing or discovering the
hidden depths of creation and realizing and actualizing the exhaustless di
vine potential of the life-power. In this sense, human beings are cocreators
with Cod, drawing out the unmanifest potential of creation, realizing it,
and actualizing it.
We may consider this principle in terms of the development and evolu
tion of the soul-being through the process of gilgulim (transmigration).
Although the potential of the Neshamah and upper Ruach exists within
every human being in every incarnation, until the divine nature of the soul
is recognized and realized, in effect, the potential of Neshamah and
Ruach does not actually exist but remains unmanifest. Essentially, until the
indwelling Christ and the divine intelligence are realized, they are not
part of a person's experience and do not exist in the world for that person.
The same is true of all cosmic forces in creation, whether spiritual, psy
chic, or material. Until they are discovered, realized, and actualized, they
remain unmanifest potential. When the masters of the Kabbalah say that
activity below in the material world stirs activity above in the spiritual
242 Chapter Eleven
world, it is this principle of actualization they are indicating, for although

the divine powers exist in potential, until they are actualized and realized
by humanity, they remain unmanifest, both in the spiritual and material
world.
The attributes of science and art, along with prophecy, to Netzach and
Hod reflect that the scientist, artist, and prophet share a kindred spirit—
the discovery and revelation of the truth and light within creation
through which humanity is uplifted Godward. While a prophet is not
necessarily a scientist or artist and a scientist or artist is not necessarily a
prophet, there is science and art in prophecy and there is something
prophetic in true science and art. According to the masters of the Tradi
tion, the role of the prophet is to give direction to scientific exploration
and artistic expression. The role of the scientist and the artist is realization
and actualization of the divine will and divine kingdom beheld in the vi
sion of the prophet. Science, art, and prophecy are meant to work hand-
in-hand for the fulfillment of humanity and the divine plan in creation.
Dogmatic religion has caused a great division between prophetic, scien
tific, and artistic exploration. However, in the eyes of the Gnostic Christ
ian, all truth discovered is Gods truth, whether prophetic, artistic or
scientific. For the ultimate fruition of the divine plan on earth, the prophet,
scientist, and artist must all work together for the conscious preservation
and evolution of humanity and this good earth. Spirituality alone does not
hold all the keys to the fruition of the divine plan on earth, and science
and art apart from spirituality tend to become destructive and perverse. To
understand this, one need only consider fundamentalism in religion, the
use of science to create weapons of mass destruction, or the darker and
perverse side of modern art and entertainment.
The prophet, scientist, and artist are, indeed, kindred spirits. When sci
ence and art are vehicles or channels of the human soul, the light of the
creator shines through them, as surely as it shines through the prophet
and prophecy. We can say this of any human endeavor—to the degree
that it acts as a vehicle of the human spirit and soul and is linked to the
Shekinah, any activity can be a channel of the supernal light and serve the
divine will and kingdom.
The Creative Spirit, the Mystic, and the Artist

In our present dualistic condition, there is a great distinction between the
objectivity of science and subjectivity of art. Largely, it is this distinction
between the objective and the subjective that separates the scientist from
the artist. While science aims to tell us exactly how things are, art aims to
provide interpretations of things. Both, in their own way, seek to open our
eyes to new vistas. The same is true of mysticism. However, in mysticism,
the distinction between the objective and subjective tends to vanish, so
that, in the experience of the mystic, the subject and object merge to
gether,- the knower (subject) and that which is known (object) become
one and the same. When science or art leads to an awareness of the unity
of subject and object, science or art becomes mystical.
Since the time of Einstein and the breakthrough of the Theory of Rela
tivity, many scientists have found a mystical dimension in their respective
sciences, in which thé objective and subjective seem to overlap. For exam
ple, the scientist is now aware that the observer changes the experiment and
may even change the outcome of the experiment. This became especially
obvious when scientists sought to discover the subatomic level of matter,
one segment of researchers thinking they would find particles at the sub
atomic level and another segment thinking they would find waves. As it
turned out’ the scientists that went looking for particles found particles and
those that went looking for waves found waves. This discovery alludes to
the truth that matter and consciousness, the objective and the subjective,
are interconnected and thus that consciousness can change how things
manifest. While modern science remains greatly resistant to this truth, nev
ertheless, as science progresses, it stumbles across it more and more.
If the observer changes things merely by observing, by interpretation,
and by angle of view, then there is more power in art than most modern
artists might realize. If an artist is able to capture a different view of things
and is able to convey that new view to others, uplifting the consciousness
of the people and opening their minds to new possibilities, then it is quite
possible that an artist can change the human world as much as the scien
tist. For if things manifest as we expect them to manifest, then changing
our expectations may well change what actually manifests. An artist who
is aware of this creative power is a mystic and magician.
244 Chapter Eleven
The science of magic is attributed to Hod. However, without some re

alization of Netzach, the mystical and artistic truth of the creative spirit,
there is no such thing as magic or the magician. The full power of the
wonder-working science is dependent upon full mystical realization and
the same creative inspiration as good art. Indeed, according to masters of
the Tradition, one must first attain some degree of spiritual or mystical re
alization and explore creativity before one can practice the magical Kab
balah and become a mage of light. While the knowledge of magic is in
Hod, the power of wonder-working is in Netzach. For this reason, as
much as being called a science, magic is also called an art, and the mage
of light must be well established in Netzach.
Science and magic aside, art and creativity hold the best potential for
many individuals to draw near to God and to experience the Spirit of God.
Art and creativity are more likely to lead to the cultivation of ones human
ity and drawing out the light of the soul. Likewise, development of our
feelings-emotions and imagination is more likely to lead us into an experi
ence of conscious unification with God than merely the generation of con
cepts and intellectual analysis. Therefore, art, creativity, and development
of our feeling-emotions and imagination are central to the mystical jour
ney, as much as development of the intellect and other aspects of intelli
gence. In terms of Netzach, it is through music, song, dance, poetry, and
other forms of art that one may most easily contact and experience the di
vine power it represents. God is the creator, and the Spirit of Cod is a cre
ative spirit. Thus, becoming creative naturally draws us closer to God.
The Divine Mother and the Nature Sphere

Not everyone is an artist. We all have our own unique talents and abilities,
but that does not preclude our capacity to be creative or to engage in cre
ative expression. Although all of us are not artists—songwriters, musi
cians, poets, painters, and such—we can all gain inspiration from the art
of others and experience creative expression of our own via the talents of
those who truly are artists. In a similar manner, we can all gain inspiration
from the supreme artist or creator—God—via God's art, which is nature
and creation. In the same way we can easily draw upon the divine power
of Netzach and draw near unto God through creativity and artistic ex-
pression, we are all able to do so through nature and the recognition of

Cod's glory in creatures and creation. While manifestation of creation,
Mother Nature, and this good earth on the material plane is Malkut, the
creative spirit, the forces of nature, and life of the earth have their root in
Netzach. Therefore, any time we experience awe and wonder, a feeling of
connectedness through nature, or are moved or inspired by creatures and
creation, we are experiencing contact with Netzach.
According to the Tradition, nature is a secret operation of the Holy Spir
it, and as we have seen in the Christian Kabbalah, the Holy Spirit is the
Mother Spirit. Thus, nature is conceived of as a manifestation of the divine
Mother. As much as Gnosticism speaks of our heavenly Father, it also
speaks of our earthly Mother, understanding nature herself as the manifes
tation of God's glory—Gods presence and power. Likewise, while Gnosti
cism teaches about the angels of the heavenly Father, it also teaches us
about the angels of the earthly Mother. On the one hand, the angels of our
earthly Mother are the forces of nature, specifically, the spiritual or cosmic
forces within behind the natural forces. On the other hand, her holy angels
are everything that appears in creation—oceans and deserts, mountains and
valleys, rivers and streams, and even such things as rocks, vegetation, and
creatures. In other words, God's Spirit is constantly speaking to us through
nature ancâs nature, and thus the prophets and apostles of God often go
out into the wilderness to commune with God. With this in mind, one can
not help but reflect upon the story of the ravens that fed the prophet Elijah
when he was fleeing persecution, or Daniel emerging from the lion's den
unharmed. Likewise, one cannot help but remember the prophets of God
wielding the great forces of nature, the revelations of God's Spirit to holy
men and women on mountains and in caves, and the numerous occasions
that the Shekinah or angels of God appeared to shepherds tending flocks in
the wilderness, all reflect the earthly Mother and her holy angels, as much
as the heavenly Father and the angels of the heavens.
Where the angels of our heavenly Father end and the angels of our
earthly Mother begin, no one knows. In our experience, they are com
pletely interdependent and interconnected and thus inseparable. Yet, we
distinctly experience the earthly angels, the heavenly angels, and all man
ner of good spirits of God. As much as the Gnostic seeks contact and com
munion with heavenly angels, he or she seeks contact and communion
246 Chapter Eleven
with the earthly angels too. Within every place in nature there is an earth
ly angel—there is a spirit and power. Within everything that appears in
nature, there is an earthly angel—a spirit and power. In the same way that
orders of heavenly angels are within the dominion of a heavenly arch
angel, many lesser earthly angels are within the dominion of a great earth
ly angel, such as a mountain, river, desert, and the like. As the Hermetic
saying goes, "As above, so below,- as below, so above." While the Sophian
Gnostic seeks a rapturous connection with Gods Spirit through nature,
the Gnostic initiate also seeks knowledge of the earthly angels and of all
the spirits that are hidden in nature. Much like our Native American
brothers and sisters, we, too, find that the Great Spirit sends messengers
in the form of animal peoples and natural phenomena, along with mes
sengers of the other world or the heavens. Unlike the pagan faiths, how
ever, the Gnostic does not worship the forces of nature or the angels of
our earthly Mother. The Gnostic embraces the earthly angels as brothers
and sisters, and directs his or her worship to the Most High.
As we have said, nature is a secret operation of the Holy Spirit. Nature
is becoming conscious of herself in humanity, and the forces of nature are
becoming conscious. The power of the Holy Spirit is awakening with, in,
and through the human one. For a little while, human beings exist under
the dominion of the holy angels, who are akin to elder brothers or sisters.
Yet the human spirit is destined to ascend beyond the holy angels, both
the heavenly angels and the earthly angels, and in ascending, the human
one draws the holy angels in ascent with him- or herself. Nature, our
earthly Mother, and the angels of our earthly Mother are thus redeemed
from cosmic ignorance through humanity, when humanity abides in the
awareness of sacred unity and cleaves to God most high (El Elyon). In so
doing, humanity joins heaven and earth in mystical union and creation is
made perfect and complete. This is the Netzach-victory which is the spir
itual aim of the great work at the heart of Sophian Gnosticism.
The Divine Muse

In the universe of Beriyah, the Sefirah Netzach manifests as the archangel
Haniel, which means the "Glory of God," or "Grace of God," or "one who
sees God." According to the Tradition, Haniel has a close relationship
with the archangel Uriel, which means the "Light of God," who is the
archangel associated with the element earth, the planet earth, and the
northern quarter of the sacred circle. According to the Tradition, Yeshua
Messiah embodied the power of seven archangels, which are said to be
the great angels of the Sefirot from Binah to Yesod, however, in the attri
bution of the seven archangels of the Christos, Uriel is often put in the
place of Haniel.
Haniel and Uriel are two distinct archangels, but the substance of
Gods glory and grace is light, and it is through this light that one sees
God. Therefore, these two great angels are interconnected and both per
sonify something of divine illumination. In a certain respect, one might
say that Uriel is like the medium—the substance and embodiment—of
creative expression, and Haniel is like the creative expression or inspira
tion itself.
While Uriel is connected with Eretz (the earth), Haniel is connected
with Nogah. Nogah means "brightness" and represents one of the forms
of light beheld in prophetic vision. At the same time, it means the "bright
morning star" or Venus. The connection between the "light of God" and
the idea of brightness is obvious, although there are more subtle and sub
lime esoteric connections that may not be quite so obvious. First of all,
when the bright morning star appears in the east, it heralds the coming of
dawn and light upon the earth. When it appears in the west, it heralds the
sunset and departure of light from the earth. A bright star is said to have
led the three magi to the birthplace of Christ. Likewise, the bright morn
ing star is said to have dawned at the conclusion of the temptation of
Christ and at the dawn of the enlightenment of the Buddha. According to
the Sophian Tradition, the same star appeared at the resurrection when
the Holy Bride greeted the Risen Yeshua. You will recall in our discussion
of Daat the correspondence of the star Sirius with the order of Mel-
chizedek and that, according to Gnostic Tradition, Venus is said to be the
transmitter of the spiritual energy of Sirius in our solar system—hence the
vehicle of the light transmission to planet earth. All of this alludes to the
secret relationship of Uriel and Haniel, and specifically to the inmost na
ture of Haniel, who is said to be the great angel of the light transmission
on earth. While Uriel acts as the guardian of the earth and specifically the
human life-wave, Haniel is the guardian of enlightenment upon the earth.
It is in this context that the mission of Uriel and Haniel overlap.
248 Chapter Eleven
In the Book of Jude, we hear of a holy book that does not appear in the
canonized Scriptures—the Book of Enoch. The Book of Enoch, as the
name suggests, is said to have been written by Enoch, giving an account
of Enochs ascent into the heavens and all of the mysteries, heavenly
abodes, and angelic beings he encountered along the way. According to
the Tradition, Haniel is the archangel who guides Enoch in the ascension.
Thus, among the great angels of Cod, Haniel is called the opener of the
way and guide of the elect. In the process of guiding Enoch, Haniel also
explains to Enoch the visions that he sees. Therefore, Haniel is said to
know the mysteries of all the holy angels, the heavens, and, specifically,
the path of the great ascension.
Haniel is also called the divine muse by masters of the Tradition—the
archangel who inspires all forms of craftsmanship and artistry. According
ly, we read in Exodus:
. . . See, the Lord has called by name Bezalel the son of Uri son of Ur, of the
tribe of Judah; he has filled him with divine spirit, with skill, intelligence,
and knowledge of every kind of craft, to devise artistic designs, to work in
gold, silver, and bronze, in cutting stones for setting, and in carving wood, in
every kind of craft. And he has inspired him to teach, both him and Oholiab
son of Ahisamach, of the tribe of Dan. He has filled them with skill to do
every kind of work done by an artisan, by a designer, or by an embroiderer
in blue, purple, and crimson yarns and in fine linen, or by a weaver—by
any sort of artisan or skilled designer. (Exodus 35:30-35)
It is through the agency of Haniel that Yahweh transmits this knowl

edge, skill, and inspiration to Bezalel and Oholiab and to any creative per
son who makes him- or herself a holy vessel of divine artistic inspiration.
The image of Haniel is that of a most beautiful androgynous being,
robed in translucent emerald-green light. His-her face shines with golden
light and brilliant white light shines from his-her heart, sparkling with all
colors like a diamond. His-her wings are a clear transparency barely per
ceived in vision, and the words of this great angel of God are as the music
of pure and unadulterated inspiration. Many have heard the harmony of
the celestial spheres in the presence of Haniel. Holding this image in the
mind's eye, initiates invoke Haniel by intoning the divine name of Net-
zach and the chant, Hal Al Ha Na Haniel.
My teacher once said, "If one abides in the love of the Lord and in
vokes the archangel Haniel, one will see the face of the Cod of Jacob,
which is the vision of Zer Anpin. We know this from Psalm 24 of which it
is said, 'Haniel inspired David to write/"
Principalities, Dominions, and Authorities

Netzach in Yetzirah manifests as the order of elohim. When elohim is not
capitalized, it designates this order of angels, which contains the angels
called Dominions, Principalities, and Authorities. You will recall, when we spoke
of the Aralim associated with Binah, that we indicated the close associa
tion of the thrones and dominions, as in the idea of a throne and a king
dom. Thus, among the elohim are the dominions that are intimately
connected to the thrones. One might contemplate the thrones as the
knowledge and the dominions as the skill and power through which a
specific kind of knowledge is manifest. This will give some sense of what
the dominions among the elohim are and how they manifest in our expe
rience. Yet the dominions are something more. They are also abodes—
realms or worlds—which, in mystic vision, we discover are actually spiritual
beings or matrixes of spiritual forces. In this sense, the elohim represent
spiritual beings, which are the realms and worlds that appear in creation,
and they are the matrixes of spiritual forces behind the realms and worlds
that appear.
According to the Tradition, the dominions are ruled by the principali
ties and authorities, the principalities specifically representing personifi
cation of the divine principles upon which a dominion is established,
while the authorities are chieftains that have authority in a dominion by
way of the principalities. We may gain some insight into this arrangement
through a teaching given in the Zohar. The Zohar says that there is a
chieftain that rules over every nation on earth. A "nation" represents an
earthly dominion. Every nation is founded upon certain principles (princi
palities) through which the nation is governed. The chieftain, then, is the
governing authority, which operates within the parameters of the princi
pality and dominion over which it presides. According to the Zohar, an
authority, principality, and dominion are in charge of every nation, and
they are governed by divine’providence and determine the karmic bal
ance of those who dwell in them. Thus, a chieftain can only act according
250 Chapter Eleven
to divine authority and can only act beyond its boundaries (such as in the
invasion of another chieftain's dominion) according to the balance of the
law. By speaking of this in terms of earthly dominions, the Zohar reveals
the truth of all dominions, as the same triad of spiritual beings-forces ap
plies to all realms and worlds in all planes of existence. All three of these
classes of angels are within the order of elohim.
Dominions can be relatively limited and small or they can be vast. Cor
respondingly, principalities can have more or less influence, and may or
may not reflect the divine will and divine kingdom. Among the authori
ties or chieftains, there are greater and lesser chieftains, and the greater
chieftains can have incredible power. You will recall that the name elohim
can mean "gods" and "goddesses." Thus, the greater chieftains have often
been called gods and goddesses and have been worshipped as such. The
lesser gods and goddesses of pagan worship are, in fact, among the angels
of the order of elohim, which includes cosmic and natural forces that form
the actual matrix of creation. One might wonder what sort of angel would
seek to be worshipped in place of the one God,- yet one must understand
that among the elohim are those cosmic forces which are called the demi
urgos and archons, the false creator and rulers bound to cosmic ignorance.
In effect, this class of the elohim believe they are responsible for creation
and are unaware that they are dependent upon a higher cause, the one
life-power (Yahweh). The cosmic illusion-power not only affects creatures
on the material plane, but affects all manner of beings-forces below the
causal plane.
While the chieftains have their authority by way of divine providence
and the holy law, this does not mean that all chieftains are necessarily
holy angels of God or that they seek to serve the divine will and kingdom.
Like the Beni Elohim in Hod, many of the elohim are not divine powers
proper, but are titanic and dark beings-forces. One must always bear in
mind that, at the level of Beriyah, one-third of the cosmic forces are titan
ic and dark forces, and at the level of Yetzirah, the Tradition says about
one-half of the spiritual beings-forces are admixed or dark. Thus, associat
ed with every angelic order are also titanic and demonic beings. St. Paul
reminds us of this when he speaks of chieftains and principalities that are
"spiritual forces of evil in heavenly places." In giving teachings on the elo
him and the Beni Elohim, the elders of the Tradition always remind us
Netzacb, the Divine Dominion 25 i
that we must put all spirits to the test, to see if they are from Cod or from
the other side.
Among the order of elohim, there are angels associated with the heav
enly Father under the dominion of Haniel, which like Haniel are inspira
tions or are muses,- likewise, among the elohim are the angels of the earthly
Mother, as mentioned above. That angels of the order of elohim are often
mistaken for gods by mediums and psychics is reflected in the story of Saul
visiting the medium or witch of Endor when she speaks of her vision, say
ing, "I see a god (elohim) coming up out of the ground" (I Samuel 28:13).
As it turns out, of course, it is a vision of the prophet Samuel that the
medium is seeing and not a god or an angel. That the Torah uses the word
elohim reveals that among the elohim are all manner of spirits associated
with psychism and spirits that grant magical powers. The reason the Scrip
tures speak strongly against psychism or mediumship is that, in a lust for
magical power or psychic powers, a person may well link him- or herself
with the wrong sort of spirits and not labor for authentic spiritual develop
ment. Likewise, those seeking psychics or mediums are typically seeking
answers only to mundane questions of petty desire, and this tends to in
voke the wrong sort of spirits. While the use of spiritual astrology to gain
insight into one's personality and character, the journey of the soul, and
the soul's tikkune is considered beneficial according to the Kabbalah, be
cause of the dangers inherent in psychism, fortune telling is avoided.
Spiritual Practices for Netzach

Riding Upon the Melody
> Sometimes prayer does not come easily. Perhaps we are a bit down
or not in the right mood. In such cases, music can prove very help
ful. Likewise, listening to music itself can become prayer, medita
tion, and worship, all depending upon one's intention. Riding upon
the melody can uplift our heart, and minds so that we might be in
spired to prayer, and it may become a way of prayer, meditation,
and worship in itself.
> Choose music that is uplifting and inspiring and that has a spiritual
connotation to you. Play the music and let your mind and heart ride
upon the melody. Let the music fill your mind and heart and carry
you in ascent into the embrace of the beloved.
252 Chapter Eleven
> In the same way, you can take the inspiration drawn from the music
and let it become prayers of your heart, giving praise and thanks to
God and rejoicing in the presence of the Holy One. Where there is
joy, the Shekinah is swift to come upon those who invite and wel
come her, and the Holy Spirit is naturally attracted to a heart filled
with light and gladness.
> Through gesture and the body, one can also pray and worship. Let
ting good music fill you, your prayer and worship can be spoken
through gesture and dance. All that is necessary is conscious inten
tion. While you entertain the sacred dance, you can also visualize
Lord Yeshua and Lady Mary Magdalene dancing with you, and the
spirits of holy saints and angels gathered with you in the presence
of God, worshipping the Lord your Cod in spirit and truth. Alone
at home, you can easily find yourself in the midst of a luminous
congregation!
TWELVE
HOD, THE
SPLENDOR
OF GOD
Attributes
Thirty-Two Paths of Wisdom-. Perfect Consciousness (Sekhel
Shalem),- it is called this because it is the Original Ar
rangement; there is no root through which it can be
pondered, except through the chambers of Greatness,
which emanate from the essence of its permanence
Hod: Splendor, Submission, Empathy
Place on the Tree of Life: The base of the Pillar of Severity
Divine Name: Elohim Tzavaot

Alternative Divine Names: Ash Adumah, Red Fire,- Elohim
Tzavaotainu, God of our armies
Partzuf Above: Zer Anpin as the Mage of Light
Partzuf Below-. Lord Yeshua as the Wonder-Worker,- Aaron

and the Lesser Prophets
Divine Image: The Image of the Mage in the Circle of
Light,- a hermaphrodite
Archangel-. Michael
Order of Angels: Beni Elohim

Celestial Attribute-. Kokab, Mercury
253
254 Chapter Twelve
Titles Given to Hod: Swift Justice,- Depth of Depth or Depth of Below,-

Hazy Mirror of Prophecy,- Sphere of Psychic Vision,- Thunder
Mind,- the House of Perdition,- the Abode of Science,- House of
the Alchemist,- Sphere of the Titans,- Light of Splendor,- Light of
Truth,- Swift Messenger
Level of the Soul: Lotver Ruach
Heavenly Abode-. Shehakim, the Third Heaven—Clouds of Grace or

Sky-like
Spiritual Experience: Vision of Glory,- Gnosis of the Wonder-Worker-

Quickening of the Mind
Virtues: Sound logic,- skilled communication,- clarity of mind,- honesty,-

clear perception,- good ability to solve problems, productive curios
ity,- knowledge
Vices-. Dishonesty,- unclear mind,- misperception,- confusion of informa

tion for knowledge,- idle curiosity,- dullness of mind, inability to
communicate,- over talkative,- poor problem solving skills,- illogical
Symbols: Priestly vestments,- names,- books and verses,- writing materi

als,- water in the cup,- the metal mercury
Commandment: You shall not steal (Exodus 20:15)

Sermon on the Mount: Blessed are the meek, for they will inherit the earth
(Matthew 5:5)
Angel of the Apocalypse and the Churches: Fifth Star and Lampstand, and the
message to the angel of the church in Sardis (Revelation 3:1-6)
Relating with the Human One and God

Earlier, we spoke of the Universe of Chaos and Void that came into being
when the original unity of Adam Kadmon was shattered—a primordial
state in which the Sefirot had no way to connect with one another and
therefore no relationship to one another. The mending of this first shat
tering came by way of Atzilut and the divine names and Partzufim of
Atzilut, which created a new order of relationships among the Sefirot.
This same process repeated itself in the generation of Beriyah, Yetzirah,
and Asiyah. The new order of relationships at the level of Beriyah is formed
Hod, the Splendor of God 255
by the archangels,- at the level of Yetzirah, it is formed by the orders of

angels,- and at the level of Asiyah by the configuration of the sun, moon,
planets, and stars.
The Sefirot and Olamot themselves were created as the vehicle through
which the Infinite One might be in relationship with creation without
complete negation of creation and by which human beings might be able
to form relationships with Cod. The divine names and Partzufim, the
archangels, orders of angels, and celestial bodies form connections be
tween the Infinite One and finite creation and thus are the basis of the sa
cred relationship between Cod and the human one. In a word, the Sefirot
and Olamot are all about relatedness.
This is especially true of the six Sefirot of the moral and action triads,
which are gradations that connect the supernal abode of the infinite to fi
nite creation (Malkut). These two triads of Sefirot essentially represent
the two primary modes of relationship, nonreciprocal and reciprocal.
The moral triad represents the human relationship that is not recipro
cal. Hesed is the all-giverand Cevurah is the all-receiver. A Hesed-Cevu-
rah relationship is akin to that which forms between a student and a
teacher in which the student must exercise full self-restraint to allow the
teacher to fully impart his or her knowledge. Tiferet would therefore rep
resent a primarily one-way relationship of the student receiving and the
teacher giving. In essence, Tiferet is an imposing of one's giving on anoth
er person in a situation in which there is no possibility of reciprocity.
There are circumstances in which such a relationship is right and proper,-
however, outside of the appropriate circumstances, the same sort of rela
tionship could equally be unhealthy and improper.
The triad of action represents a relationship that is reciprocal, the most
basic example of which is the relationship between a man and a woman.
Netzach is a word derived from menatzeach, which means "to overcome,"
"to conquer," or "to dominate." Some men think that they must totally
control and overwhelm a woman in relationship, to the extent that she
completely loses her own individuality and personality. Likewise, some
women completely dominate their husbands to the extent that the hus
band is never allowed to be himself. In an exclusively Netzach relation
ship, one person dominates over the other and there is no true reciprocity.
256 Chapter Twelve
Hod is the total opposite. Hod means "splendor/' but it is also related
to the word hodaah, which means "empathy" or "submission." In a Hod re
lationship, the person holds onto the idea that he or she must completely
annul him- or herself, in effect completely losing him- or herself in the re
lationship. While the Netzach relationship tends to be mean-spirited and
oppressive, the Hod relationship tends to allow and encourage evil. Both
the Netzach and Hod relationships, whether between two lovers or two
friends, are unhealthy, as neither create the possibility of reciprocity,
which corresponds to Yesod-foundation. Essentially, the Yesod-founda-
tion of such imbalanced relationships is faulty, and thus the relationships
are dysfunctional.
For a truly reciprocal relationship to exist, the individuals involved
in the relationship must alternate between dominance and submission,
allowing a give-and-take in the relationship. A good conversation is an
example of this. While a one-way conversation in the form of a lecture
given by a teacher to his or her students is fine, in actual conversation
there must be both speaking and listening. While one person speaks, the
other must listen, and listening and hearing must alternate back and forth
between the individuals involved in the conversation. This leads to reci
procity and a good conversation. A person who is too talkative and does
not give others the opportunity to speak would have too much Netzach.
The person who is too quiet and does not engage in the conversation
would have too much Hod—either would make good conversation im
possible. Any time there is a balanced flow of giving and taking between
people on any level, it represents a Netzach-Hod relationship and the ex
change between them represents Yesod. The ideal example of a perfectly
reciprocal relationship is a man and woman involved in sexual intimacy
based upon mutual love in which both partners are receiving mutual
pleasure at the same time. The delight of one is the delight of the other
and, in their shared delight, unification happens. The Hod-Netzach rela
tionship brings about unification on one level or another, whether of the
mind, heart, or body.
Most healthy human relationships and the psychology involved in
them represent a balanced Hod-Netzach relationship. Even those rela
tionships that are properly Hesed-Gevurah, as between a student and a
teacher, aim at an ultimate fruition in the triad of action. For when the stu-
dent learns the subject completely, he or she then becomes the teacher. In
so doing, he or she can give to the teacher by way of sharing new insights
into the subject or by way of sharing what he or she has learned with oth
ers and thus propagate the teachings.
In terms of human relationships, the balance between Hod and Net-
zach determines the nature of the psychic and spiritual forces brought
into play in the relationship. Yesod is the inner and psychological aspect
of the relationship and Malkut is the external manifestation. When there
is a proper balance between Hod and Netzach, and the desire of the holy
soul and Christ-self is served by the relationship, then something of Tifer-
et-beauty is revealed in the relationship. In this light, we may contemplate
the saying of Lord Yeshua, "Whoever welcomes one such child in my
name welcomes me," and ". . . where two or more are gathered together in
my name, I am there among them" (Gospel of St. Matthew 18:5 and
18:20).
While we may speak of Netzach and Hod in terms of relationships that
form between human beings, we can also speak of Netzach and Hod in
terms of our relationships with other creatures and creation. According to
the Torah, as human beings created in the image and likeness of God, we
have dominion over all creatures and our environment, the good earth.
According to the Gospel, as human beings established in the Christos, we
also have dominion over all spiritual beings-forces. This Netzach-domin-
ion, however, must be exercised with Hod-empathy, which is to say, with
an understanding that what we do to other creatures and to our environ
ment we do to ourselves and thus we must act with respect for all life. We
have, indeed, been granted dominion as cocreators with God, but that do
minion is for the sake of the divine will and kingdom and the welfare of
all living spirits, visible and invisible. As human beings created in the
image and likeness of God, as much as having a capacity to dominate, we
also have a capacity of empathy and awareness of our interdependence
and interconnectedness with all that lives. This must coincide with the
dominion we exercise.
In the same way we are to build Netzach-Hod relationships with one
another as human beings, we are also to develop Netzach-Hod relation
ships with other creatures and creation, through which we actively tend
to the welfare and well-being of other creatures and fulfill God's plan on
258 Chapter Twelve .
this good earth. Netzach-dominion does not mean exploitation and

oppression, but rather indicates a sacred trust for the sake of the greater
good. Creatures and the earth support the life of humanity; in turn, hu
manity is to support the life of the earth and its creatures. The same may
also be said of our relationship with invisible spirits. While many forms of
ceremonial magic are merely the exploitation and oppression of spirits to
serve the will of the magician, in the divine magic of the Kabbalah, the
mage of light seeks the enlightenment and liberation of the spirits as
much as seeking their help in the great work. Hod-Netzach therefore in
dicates our proper relationship with one another and with creation when
our minds, hearts, and lives are aligned with Gods will (our true will).
In our relationship with God, Hod and Netzach mean something quite
different than in terms of our relationships with one another or our rela
tionship with creation. God is God, and the proper relationship between
the human being and God is one of complete empathy or submission. As
we have said many times, Gods will is not something outside of us or any
thing separate and apart from us, but rather is the true desire of our holy
soul and divine self—our own true will.
Empathy is the ability to experience the feelings and emotions of oth
ers as ones own, and telepathy is the ability to experience the thoughts of
others as ones own—both telepathy and empathy correspond to Hod. By
Hod-submission to God, the Kabbalah means becoming telepathic and
empathic to God—to experience the feelings-emotions and thoughts of
God as ones own and to live according to that holy awareness. While re
ligion is founded upon an external submission to God according to an ex
ternal authority, true spirituality or mysticism is founded upon an internal
submission to Gods presence experienced inwardly and is therefore sur
render to an inner guidance or authority. This is the way of the prophets
and apostles of God, and it is the way indicated by Hod-Netzach on the
Tree of Life.
Essentially, our relationship with God is designated by the moral triad,
for in our relationship with God, we are the all-receiver and God is the
all-giver. It is basically a one-way relationship in which there is no real
reciprocity. Thus, the moral triad corresponds to our relationship with
God, while the triad of action corresponds to our relationship with one
another and creation. Yet, mysteriously, God has ordained a creation in
which we can give something back to Cod. Because of the cosmic illusion
of separation and the free will produced by it, we arc able to seek Cod
and to reunite ourselves with God, as it were, essentially giving ourselves
to God. In our seeking Cod and uniting ourselves with Cod, we unfold a
process of self-realization. Thus, we give Cods presence a dwelling place,
embodying something of Cod, and we give back something new, a real
ized self. In this sense, we have a reciprocal relationship with Cod, re
flecting Codself to Codself and thus completing the creative process.
God and the Hosts of Creation

At the level of Atzilut, Hod manifests as Elohim Tzavaot, the Cod of
hosts. We spoke a great deal about Elohim Tzavaot in connection with
Yahweh Tzavaot, yet there is more to be said of these two names and,
specifically, of the divine name Tzavaot itself. If we take Tzavaot to mean
all hosts, both heavenly and earthly creatures, then Yahweh Tzavaot would
indicate the dominion of Cod over all creatures and creation directly,
while Elohim Tzavaot would suggest the dominion of God over all crea
tures indirectly via creative powers such as archangels. Yahweh Tzavaot
therefore indicates times in which Cod directly intercedes in creation and
directly interacts with creatures. Elohim Tzavaot represents times in
which God’indirectly intercedes and indirectly interacts with creatures
through intermediaries (specifically, archangels and angels).
This is suggested by the attribute of the hazy mirror of prophecy to
Hod and the clear mirror of prophecy to Netzach. Accordingly, when the
lesser prophet is visited by the Lord, it is through the agency of archangels
and angels. When the greater prophet is visited by the Lord, it is not by
way of an intermediation of angelic beings,- the Lord speaks directly with
the prophet. "Lesser" and "greater" in this regard represent degrees of inti
macy and transparency in the consciousness of the prophet.
It is interesting to note that the most spectacular prophecies from our
perspective are, in fact, those of the prophets beholding their vision in the
hazy mirror of prophecy at the level of Yetzirah, for in them are elaborate
descriptions of angels and heavenly realms. These are the prophecies that
most often truly catch hold of the human heart and imagination, which
reveals something about them. They represent something of the word and
wisdom of God brought down nearer to humanity, which is exactly the
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function of the world of angels (Yetzirah). In this sense, the hazy mirror
of prophecy and the intermediation of the holy angels represent Gods
Hod-empathy for humanity—God reaching out to humanity by way of
lower gradations.
Cod does not only reach down, however,- God also draws humanity up
toward him- or herself. While we may not relate to the experience of the
greater prophet as easily as that of the lesser prophet, to the degree that
we cleave to the word of the Lord spoken by the greater prophets, we are
drawn in ascent with them Godward. Thus, Hod and Netzach relate to
the twofold action of divine revelation—the bringing down of the light to
humanity and the uplifting of humanity into the light. When it is said that
the Torah and the prophets were fulfilled through the incarnation in the
person of Yeshua Messiah, it is the complete unification of this twofold
action of divine revelation that is meant. As one holy apostle puts it, in
the person of the Lord Yeshua, God becomes fully human so that the
human being might become fully divine. God entered into humanity so
that humanity might enter into God. In the same way that the visions of
heavenly realms and angelic beings move us, so the idea of an incarnation
of God moves us. Likewise, in the same way we are drawn in ascent with
the greater prophet when we cleave to the word of the Lord that the
prophet has spoken, so in cleaving to the divine incarnation are we taken
up in divine rapture. Not only are we carried in ascent through the divine
incarnation,- we experience complete unification with God. For the action
of Yahweh Tzavaot and Elohim Tzavaot are one and the same in the Spir
it of the Messiah.
At the heart of Gnostic Christianity is the gnosis of the Christos in all
things and all things united with Cod through Christ—hence, Christ as
the pattern-that-connects. Tzavaot as a divine name alludes to the Chris
tos in all creatures, both heavenly and earthly. Yahweh Tzavaot alludes to
the presence of Cod in all creatures and Elohim Tzavaot alludes to all
creatures as a manifestation of Gods presence and power, each according
to their kind. In terms of humankind, we are specifically sons and daugh
ters of God—children of light. Of all the kinds of creatures on earth, we
have the greatest capacity for the light and we have the ability to draw
out the light from within one another and from within the whole of cre
ation. While relating with the Infinite One directly may seem remote to
Hod, the Splendor oj (Sod 261
us in our present condition, in our relationships with one another and

with God's creatures, we experience a relationship with God to the degree
that we are aware of Christ in others and Christ in creation. Developing
our relationships founded upon this holy awareness, we draw out the light
from within ourselves and all our relations. In the Christian Kabbalah,
Tzavaot represents this holy awareness.
Tzavaot is spelled with the Hebrew letters Tzaddi (K)-Bet (□)-Aleph
(S)-Vau (l)-Tau (D). Tzaddi, as a word, means "fishhook." One is reminded
of Yeshua speaking of his disciples as fishermen and of the symbolic mean
ing given to the Creek word for fish, Ichthos, which was considered an ana
gram for "Jesus Christ, God's Son, Savior” in the early Church. A fishhook
implies a drawing out of something and, given the Christian context,
specifically a drawing out of the light-presence (Christos). Bet means
"house" and connotes creatures and creation, thus a drawing out of some
thing from within creatures and creation. That something is designated by
the Aleph, which connotes the spirit (Christ-spirit). Vau, which as we
have seen connotes a link or connection, suggests the drawing out of the
spirit through relationships. Tau means "cross," specifically the idea of
being Christed, thus made perfect and complete. This is the natural result
of drawing forth the Christos from within oneself, God's creatures, and
creation—oneself and all things become Christed or anointed with the
supernal light of God. Tzavaot therefore indicates the very purpose of
creation, specifically, the human being in creation. It suggests that, when
we develop proper relationships with one another, Cod's creatures, and
our environment, we naturally experience Cods presence and power in
our lives and unite ourselves with Cod in creation (Elohim).
There is another distinction to be made with regard to Elohim Tzavaot
and Yahweh Tzavaot. While Elohim Tzavaot represents our ability to
cleave to God in creation (on earth), Yahweh Tzavaot represents our abil
ity to cleave to Cod beyond creation (in heaven). Thus, when we cleave
to God in creation and to God beyond creation, we join creation with
God and unite heaven and earth. It is through the Neshamah that we are
able to cleave to Cod above, and through Nefesh Elokit that we are able
to cleave to Cod below. It is through Ruach that the Neshamah and Ne
fesh are joined together as one soul of light. When it is said that the
human one is created in the image and likeness of Yahweh Elohim, by the
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image of Yahweh is meant Neshamah, and by likeness of Elohim is meant

Nefesh Elokit. When it is said that Yahweh Elohim breathed the spirit
into the human one, by spirit is meant Ruach, which is the capacity to
unite the heavenly and earthly soul. According to the Kabbalah, it is this
capacity that makes us truly human and when we unite heaven and earth
in us, we are, indeed, manifest as the image and likeness of God—and
thus have dominion over Tzavaot as the great Seth.
Mental Being and the Thunder Mind

Netzach-dominion corresponds to the higher vital planes, while Hod-em
pathy corresponds to the mental planes. It is through the higher vital and
mental being that we are able to consciously direct the spiritual forces in
the astral planes, which correspond to Yesod. Prophecy and the magical
art therefore necessitate the development and mastery of the mental and
vital being—the mind, heart, and life.
Mind in the Kabbalah means something far more than the ordinary
mind of the intellect and finite reason. The intellect and finite reason are
merely the surface mind. Beyond the surface, there is the higher mind, il
lumined mind, intuitive mind, and the universal mind or cosmic con
sciousness. Although, indeed, the aim of the Gnostic is transcendence of
the mental being altogether, this transcendence comes through the full
development of the mental being from one level or gradation to another,
until, at the level of the universal mind, one is able to pass through the
great threshold called "cessation" into the metamind state of supernal con
sciousness. It is this latter development that is called the "perfect thunder
mind" in Christian Gnosticism, which in fact is beyond the mental being
altogether.
The base of the mental being is found in Hod, although the peak is in
Binah as we have previously discussed. In terms of the Olamot, the vital
being corresponds to Yetzirah and the mental being corresponds to
Beriyah, Atzilut representing the supramental or supernal being. Thus, the
supramental being corresponds to the divine names, our mental being cor
responds to the dominion of the archangels, and our vital being corre
sponds to the universe of angels. In the same way, the Sefirot are channels
or vehicles of the supernal light, our mental being, vital being, and even
our physical being are to be channels or vehicles of the supernal con-
sciousness-force. However, the vital being must be purified and the men
tal being fully developed from base to peak, every level of the mental and
vital consciousness being linked together in a state of integral being.
We are all familiar with the ordinary mind and, from time to time, most
of us experience something of the higher mind and illumined mind. The
higher mind is experienced as flashes of insight, whether into things mun
dane or supramundane. The illumined mind is something more than flash
es of insight, it is experienced as streams of inspiration in which insights
are linked together, forming a flow that may continue for a shorter or
longer period of time. The intuitive mind is less common. It is the experi
ence of whole fields of knowledge and understanding appearing in the
mind, as though knowledge and understanding of a whole subject sud
denly fills the mind. What we call "genius" tends to be the function of the
intuitive mind. In the way we use this term in conventional wisdom, it is
usually indicative of only those forms of genius that can be exploited for
the interests of unenlightened society, thus excluding many forms of ge
nius that go unacknowledged. Likewise, in terms of recognized genius, of
tentimes links between lower levels of the mental being and vital being
are not established,- therefore, the genius is often a partial and disbalanced
state—hence the psychological dysfunctions commonly associated with
many geniOses.
The universal mind or cosmic consciousness is something beyond what
we typically would call a genius, and one might say represents a state of
"greater genius." Essentially, the universal mind represents knowledge and
understanding of multiple fields of knowledge and combines both supra
mundane and mundane knowledge. While the intuitive mind can manifest
in either mundane or supramundane matters, the universal mind always
includes the spiritual and metaphysical. One could well be an atheist and
attain something of the intuitive mind. But in the development of the uni
versal mind, there is an awareness of the sacred unity underlying existence
and knowledge of the source in reflection. Whether one is a theist or non-
theist, the universal mind is innately spiritual and one is compelled by
love and compassion. In one way or another, one becomes aware of a cos
mic intelligence in the universe and aware that nothing is truly separate
from it. This cosmic intelligence is reflected within ones mind, thus the
state of greater genius that manifests.
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Because love and compassion are innately present with the state of the
universal mind, we understand the inseparability of the vital and mental
being in the full development of mental consciousness. In fact, in terms of
a spiritual-mental development, cultivation of the higher levels of vital
being is absolutely essential, for the mental being cannot be universalized
without it and any super humanity conceived by way of will apart from
love is the hallmark of what can only be called "black magic," which leads
to a titanic or demonic state of being. This is well reflected by way of the
modern philosopher Nietzsche versus the way of Buddhism. Love and
compassion were not included in the philosophy of Nietzsche, and con
sequently Nietzsche did not attain any real superhuman state, but ended
his life in an insane asylum. On the other hand, Buddhism teaches a path
that puts emphasis upon the development of love and compassion and has
led many souls to enlightenment and liberation.
The development of the higher levels of vital being corresponds to
Netzach and the development of the mental being corresponds to Hod.
As we indicated in terms of healthy human relationships above, there
must be a dynamic balance between Hod and Netzach, and if dysfunction
is to be avoided, the two must function together as a single unit.
Although many people experience something of the higher mind and
illumined mind, and a few even experience something of the intuitive
mind, the experience of these higher states of mental consciousness does
not necessarily reflect actual attainment. Actual attainment implies that
one is able to enter and exit a higher state of consciousness at will,
whether it is a higher vital or mental consciousness. While many people
may experience higher levels of vital and mental consciousness from time
to time, for the most part it is a random or inconsistent experience that is
not under the conscious control of the person. In most cases, the person
does not know how it happened and cannot consciously invoke the expe
rience again. Therefore, he or she has not realized or attained it. To actu
ally realize a higher level of mental or vital being, we must develop the
capacity to consciously shift into it and form a link between the higher
and lower levels. In order to do this, we must develop spiritual self-disci
pline and, specifically, the power of concentration or focused awareness
(kavvanah).
Contemplation and Meditation—

Conscious Evolution
There are many terms in Hebrew for states of contemplation and medita
tion that appear in the Scriptures. The key to all of them is what is called
kawanah, which is translated as "concentration," "feeling," and "devotion."
The word kawanah comes from the root kaven, which means "to aim," and
connotes a state of directed consciousness toward a specific goal or the
idea of conscious intention. That feeling and devotion are associated with
kawanah indicates that it is a concentration of the heart and mind to
gether, and it alludes to the intimate connection between kawanah and
devekut. If we were to designate contemplation and meditation as "con
trolled thought and emotion," then kawanah would be the most basic
overall term for any practice of contemplation or meditation.
Kawanah is often used as a term to denote prayer and worship, so as to
say that, where there is actual concentration or conscious intention, one's
prayers and worship are effective. Designating deeper states of contem
plation and meditation, as well as prayer and worship, kawanah suggests
that the line between prayer-worship and meditation is a very fine one
and often vanishes altogether. In methods of Gnostic worship, there are
many points specifically designed to be used as contemplations or medi
tations to enter higher states of consciousness. These points are called
kawanot and they aim at various states of devekut through which yichudim
(unification) is accomplished. For example, in the Shema (Shema Israel,
Adonai Elohenu, Adonai Achad, "Hear, O Israel, the Lord is your God, the
Lord is One"), when an initiate chants "Shema Israel," he or she focuses on
Malkut and thus cleaves in his or her soul to Malkut-kingdom. When the
initiate chants "Adonai Elohenu," he or she elevates his or her mind and
heart toTiferet, attaching the soul to the Christ-center. Chanting "Adon
ai Achad," the initiate concentrates completely upon Keter, unifying him-
or herself with the most high or the Divine I Am. Thus, there are three
kawanot in the Shema, which are three rungs of ascent into Yichud and
the divine rapture that comes from at-onement.
Kawanah is also associated with good works, such as actions of charity
or other good deeds. Essentially, any action performed with kawanah may
be an act of devotion or worship of the beloved, which is to say any act in
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which one clears ones mind of all extraneous thoughts and emotions, con
centrating oneself completely on the task at hand. This capacity to remove
all distraction and focus ones mind, heart, and life completely upon a sin
gle action is crucial to prophetic states and real magic.
In addition to the general concept of kawanah, the word is often used
in the Kabbalah to denote devotional works of a mystical nature that are
composed of collections of kavvanot meditations, or works of a magical
nature that are composed of collections of kavvanot rituals. These kav
vanot are used to direct consciousness along inner and secret pathways
that are defined by the meditation or ritual, which has a very specific goal
in mind.
Kawanah is linked to another term for contemplation and meditation,
hitbonenut. This word literally means "self-knowledge" or "self-understand
ing." If one were to look at a flower and appreciate its beauty and fragrance,
one might be relatively unaffected and unmoved by the experience—com
pletely unchanged. Just because one examines a flower very closely and
enjoys the flower for a few moments does not necessarily mean that one
will find a passage into higher consciousness through the flower. Howev
er, if one were to contemplate and meditate upon the flower with the in
tention of using it to attain a higher level of awareness or as a means of
attaining some degree of self-understanding, then this activity would be
hitbonenut meditation.
Hitbonenut is often a term for meditation while contemplating Gods
creation and, specifically, meditations on the mysteries of creation and the
presence of God within it. One can easily experience a strong devekut
and love of God through such contemplation and perhaps even gain
glimpses of worlds within and beyond natures sphere. What comes from
this form of hitbonenut is something more than the awareness of Gods
presence in creation. It naturally leads to awareness of Gods presence
within oneself and the awareness of one's own place in creation—hence
the depth of love and sense of connectedness love tends to invoke.
Hitbonenut, however, is something more than meditation through the
contemplation of nature. It is meditation through the contemplation of
anything. It could be the contemplation of a starry night sky, a stone, a
bird in flight; or it could be contemplation of a sacred object or symbol, a
verse from the Scriptures, a Sefirah, or any number of other things through
Hod, the Splendor oj God 267
which one might gain knowledge and understanding of oneself in the

context of a greater reality or the light of Cod. Essentially, hitbonenut is
contemplative meditation in which one completely fills one's mind and
heart with the object of meditation. In hitbonenut, one concentrates ones
mind on a single object of meditation, allowing nothing else to enter one's
mind. This quite naturally leads to a state of kawanah and higher levels of
mental and vital consciousness.
There is another key term associated with kawanah, which goes be
yond the states attained by hitbonenut. It is called hitbodedut and literally
means "self-isolation." Basically, there are two forms of hitbodedut, exter
nal self-isolation and internal self-isolation. External self-isolation involves
physical seclusion or retreat in which one withdraws to be alone with
oneself and Cod. Such spiritual retreat is an important part of spiritual
practice and spiritual life and, at times, is crucial for progress upon the
path. While the Gnostic initiate does not entertain any sort of permanent
withdrawal from the world and mundane activities, initiates of the Tradi
tion do take periods of spiritual retreat, whether in their own home for a
few days or by a journey out into the wilderness to pray, meditate, and
perform sacred ritual. This is one form of hitbodedut.
Internal self-isolation consists of removing the mind from all outward
stimulation,’and even from one's own thoughts and emotions. Essentially,
it is the complete emptying of the mind or rising above the level of
thoughts and emotions. When we speak of the silent mind and still vital,
we are speaking of hitbodedut, which is the true meditative state proper.
The ability of hitbodedut is crucial to the attainment of any higher de
gree of the enlightenment experience, for it is through the hitbodedut
state that we are able to pass into cessation and thus enter into supernal
consciousness.
Hitbonenut is any method of meditation in which one fills the mind
with the contemplation of an object, while hitbodedut is any method of
meditation in which one completely empties the mind altogether—
whether by fullness or by emptiness, higher states of consciousness are
the natural result of such kawanah.
Hitbonenut can be likened to our directing our mind toward a single
object of focus, and hitbodedut can be likened to our consciousness and
the object of focus merging completely together so that the subject
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(meditator) and object (meditation) become one and the same. In this
sense, hitbonenut and hitbodedut are stages in meditation itself, hitbo
nenut being the entrance into the meditative state and hitbodedut being
the actual meditative state. Hitbonenut would thus represent one level of
kavvanah, and hitbodedut would represent a much deeper (or higher)
level of kavvanah. In this sense, our practice of meditation is hitbonenut;
when we actually experience the meditative state, it becomes hitbodedut.
Yeshua speaks of hitbonenut-meditation when he says, "Consider the
lilies of the field, how they grow,- they neither toil nor spin, yet I tell you,
even Solomon in all of his glory was not clothed like one of these." Like
wise, he very clearly indicates the practice of hitbodedut meditation when
he says, "But whenever you pray, go into your room and shut the door and
pray to your Father who is in secret; and your father who sees in secret
will reward you" (Gospel of St. Matthew 6:6, 6:28-29).
What is the reward of prayer and meditation? It is the experience of
higher states of consciousness, both vital and mental consciousness, and
the experience of a Spirit-connectedness. Ultimately, the rewards of
prayer and meditation are enlightenment and liberation—the experience
of supernal or Messianic consciousness. In a word, the reward is a con
scious evolution.
The Mage of Light and Magical Kabbalah

The art of divine magic corresponds to Hod, specifically in the form of
ceremonial or ritual magic. From our previous discussion on the grada
tions of divine magic, you will recall that the highest form of magic tran
spires purely through a silent volition or mere thought in the mind of the
initiate, and that a master of the magical art does not need to rely upon
anything external to bring about a magical result or what some might call
a miracle. The next highest form of divine magic is commonly called inner
plane working. In this method of magic, the adept transfers his or her con
sciousness into a body of light and performs the magical act on the inner
planes, typically at the level of the astral planes. The lowest level of divine
magic is ceremonial or ritual magic, which is dependent upon the regalia
of the art—the magical circle, magical weapons, talismans and amulets,
incantations, and such,- hence, an actual physical ritual of magic.
Kavvanah—concentration of the mind, heart, and life—is the key of all

magic, and the purpose of ceremonial magic is to facilitate and develop
the power of kavvanah. Essentially, everything in the sacred space of a
magical ritual corresponds to the kavvanah-intention of the ceremony.
Everywhere the initiate might cast his or her gaze, there is this one
thought, this one conscious intention, and nothing but that thought.
Thus, the environment of the ceremony and the magical ritual itself all
serve to focus the mind of the magician upon one thing—the magical in
tention for which the sacred ritual was created.
The ability to transfer the center of one's consciousness into the sub
tle body and perform the magical art on the inner planes, and the ability
to perform the magical art through a silent will or mere thought, repre
sent higher grades of kavvanah. In the study and practice of the magical
Kabbalah, the initiate first learns the art of ceremonial magic as a
method to support and develop kavvanah. As higher grades of kavvanah
are developed, the initiate shifts more and more to methods of inner
plane working.
As we have said, things tend to manifest as we expect them to, and
whenever the circumstances and environment are present for something
to manifest, it will naturally and spontaneously come into being. This is
the very principle upon which ceremonial magic operates. A skilled cere
monial Magician is an expert in correspondences, and using this esoteric
knowledge he or she is able to create the circumstances and environments
necessary to manifest things according to his or her desire. In the case of
the mage of light, his or her desire is the divine will and kingdom, and
thus it is not his or her own personal will that is served but rather a greater
good and God's will.
To understand how ceremonial magic works, one must realize that
there are inner dimensions corresponding to any material space, the sub
tle dimensions nearest to the physical plane being called the astral planes.
The astral planes are formed of an energetic substance called the astral
light, in which things take form much as they do in the physical plane,
except the substance of astral forms is far more subtle than material forms.
This astral dimension is essentially the subtle matrix within and behind
the material plane and acts as a receiver-transmitter of spiritual forces of
the higher planes. Thus, the astral dimension links the material world
270 Chapter Twelve
with the world of spirits and worlds beyond. Everything in the material
world has a corresponding manifestation in the astral planes that reflects
the spiritual beings-forces to which things in the material world are con
nected. The astral planes are shaped by thought and emotion, and
changes can be made on the astral level by a corresponding change in our
thoughts and emotions. When we move in the material plane, we also
generate movement in the astral plane, and spiritual beings-forces move
with us corresponding to the thoughts and emotions we entertain. Typi
cally, this is something that happens quite unconsciously. However, in the
magical art, we move with kawanah—concentration and conscious inten
tion—and thus are able to affect/effect changes in the astral dimension
that bring about corresponding changes in the physical dimension. Until
one is able to gather one's consciousness inward and upward without re
liance on anything external to support ones kawanah ceremonial or ritu
al magic proves a powerful method.
Although this explanation is somewhat simplistic and partial, it does
give us an idea of how magic is possible. It also suggests that what is
called magic is not exclusive to what we might typically think of as magi
cal. Anything we might do in life can be a magical act if the action is
performed with kawanah, which is to say, with the full force of concen
tration and conscious intention. When our center of concentration is the
divine and our conscious intention reflects the divine will, then the magi
cal act is divine. For this reason, my teacher was fond of saying, 'The ma
gician never acts without clear and conscious intention in anything he or
she does, and in everything, the mage of light seeks divine guidance, wait
ing upon the Spirit of the Lord before he or she acts. Any action in which
there is kawanah is inherently magical, and any action performed in har
mony with ones true will shall bring about a magical result."
To illustrate the idea of a magical act that does not necessarily appear
as what one might think of as magical, we may consider the example of a
modern saying in schools of business—"dress for success." This is inher
ently a magical idea, for, although perhaps not yet successful, the person
who dresses as though he or she is successful is more likely to succeed.
Dressing well, a person will feel better about him- or herself, and he or
she is more likely able to feel and think he or she will be successful and
therefore believe in his or her ultimate success. Likewise, it will inspire
similar thoughts and feelings from others, and others will be more likely
to believe in that persons ability to succeed and perhaps actively help the
person succeed. The way one dresses thus becomes a magical talisman
and acting with a positive attitude of success becomes a magical ritual.
Obviously, mundane applications of magical principles, such as in our
example, do not necessarily make one a magician, let alone a mage of
light. Divine magic proper is specifically concerned with the spiritual be-
ings-forces moving within and behind what transpires and with the mani
festation of the divine kingdom. Essentially, the magician is aware of the
play of spiritual forces through which what we call reality is manifest, and
consciously seeks to participate in the play of spiritual forces and to bring
about a balance among the cosmic forces. In the case of the mage of light,
he or she labors to banish dark and hostile forces from the psychic sphere
of humanity and the earth and to actively invoke the divine powers. Like
wise, the mage of light seeks to heal every form of illness or disease,
whether psychic or spiritual, and restore others to health and happiness—
to accomplish the tikkune of the world. The ultimate intention of the
mage of light is to act as a holy apostle—seeking the enlightenment and
liberation of all living spirits and souls.
Without the development of kavvanah, real magic is impossible. Like
wise, without the generation of positive merit or energy, one cannot ef
fectively perform a magical ceremony. For this reason, one famous book
on magic, The Book of the Sacred Magic of Abramelin, advocates acts of charity
before engaging in the magical art. In the magical tradition of the Kab
balah, the art of ceremonial magic is intimately connected to spiritual or
mystical attainment and a continuum of daily prayer and meditation.
Prayer and meditation develop kavvanah and naturally generate positive
merit or energy. More importantly, through daily prayer and meditation,
the initiate abides in a state of spirit-connectedness, and thus the initiate
experiences divine guidance in the magical art.
The need for a continuum of daily spiritual practice and spiritual living
is reflected by the Rosicrucian grade associated with Hod, called Practicas,
which denotes an initiate who integrates the path into his or her life
through actual spiritual practice. Spiritual practice is essentially a work on
oneself, seeking a refinement and perfection of ones humanity and, yet
more, the realization of divinity in oneself. The term practicus suggests
272 Chapter Twelve
the idea of a consistent effort until one succeeds, or continued experimen

tation until eventual discovery. As the saying goes, "If at first you don't
succeed, try, try again." The only real failure in any endeavor comes when
a person gives up hope of success and gives in to negativity and doubt,
thus giving up his or her efforts toward eventual victory. Practicus, there
fore, connotes perfect success, understanding any failure as part of a
process working out whatever might hinder or obstruct ones success. This
view of perfect success is integral to any spiritual practice and, most espe
cially, to the art of divine magic.
The Great Angel of the

Holy Mother and Messiah
Hod manifests in Beriyah as the archangel Michael, whose name is actual
ly a question: "Who (Mi) is like unto God?" According to the Tradition,
the archangel Metatron is the greatest of all the angels, as Metatron is the j
angelic image of Enoch, the human being who ascends beyond the high- •
est heavens to the world of supernal light, and is thus exalted above the
angels. However, among angelic beings proper, it is Michael who is said
to be the highest angel, whose true image is "like unto God." In this re
spect, Michael is the guardian angel of humanity, for Michael is the su- ;
pernal pattern of Adam, who is created in the image and likeness of God.
Raphael, Michael, and Gabriel are said to be the three archangels who I
visit Abraham and Sarah. According to legend, Raphael is sent to heal the I
wound of Abraham,- Gabriel is sent to bring justice to Sodom and Gomor-
rah,- and Michael is sent to announce the conception of Isaac. When ;
Abraham was about to sacrifice Isaac, the sages of wisdom say it was .
Michael who stayed his hand and directed Abrahams attention to the ram j
caught in the thicket. ।
Michael is the angel of the Lord who appears to Moses as the burning ,
bush, and thus is considered the forerunner and herald of the Shekinah.
He is also said to be the Maggid Cohen Ha-Gadol of the celestial temple
and the great angelic minister of the order of Melchizedek. While
Michael appears with the Messiah in the seventh heaven and appears as
the glory of the Messiah in the third heaven, his dominion is in the fourth ;
heaven. In the fourth heaven, it is said that he offers up the souls of the
righteous as a burnt offering before Yahweh, thus transforming souls into

pure spirit and facilitating their ascent into the upper heavenly abodes.
On the sacred circle, the archangel Michael stands in the south and is
the great angel who holds dominion over the element of fire. Likewise, he
is the archangel of the summer solstice and the feast of the ascension,
which is celebrated on summer solstice in Christian Gnosticism.
Michael is sent as the guardian angel of the Holy Mother while she is
pregnant and serves as the guardian angel of the Yeshua Messiah in his
mission. When it was time for the ascension of the Mother, it was
Michael who announced it and Michael who led the Mother in her as
cent. According to the Tradition, it was Michael who set the holy crown
upon her head. When Yeshua Messiah ascended, Michael became the
great guardian of the apostle of the apostles, the Holy Bride, and when St.
Mary Magdalene departed with her son to travel to a distant land,
Michael accompanied them. Michael is said to be the guardian of the
royal blood and present with every incarnation of the soul of the first
apostle. Accordingly, in the Tradition, the secret order of initiates who
protect the descendants of St. Mary Magdalene and the incarnations of
the Holy Bride is called the order of St. Michael.
Archangel Michael appears with the woman of light in the Book of
Revelation, where it says, "And war broke out in heaven,- Michael and his
angels fought against the dragon. The dragon and his angels fought back,
but they were defeated, and there was no longer any place for them in
heaven" (Revelation 12:7-8). Michael is the commander of the armies of
heaven and is the great angel who holds dominion over the spirit of the
dragon. Because of this association, Michael is the chief archangel in
voked in Gnostic rites of exorcism and is said to be "the great guardian of
those who stalk the fallen."
Michael is associated with Kokab (Mercury) and therefore with com
munication and travel. In the esoteric system of planetary attributes to the
seven interior stars or centers of the subtle body taught in the Rosicrucian
tradition, Mercury corresponds to the crown star on top of the head—the
seat of the cosmic Christ. This center is the threshold to supernal con
sciousness and, thus, Michael is said to resemble the supernal image of the
self. More profoundly, this is the center through which the adepts and
masters transfer their consciousness into the body of light at the moment
274 Chapter Twelve
of death. According to the teachings of the Christian Kabbalah, if one has

not developed this capacity but is dying, he or she may call upon Michael
to guide and protect his or her soul in the transition. Thus, Michael is
often invoked as the guardian of those who are dying. Similarly, it is said
that, if one finds oneself in a dark dream or is plagued by darkness in an
afterlife state and one can remember to call upon Michael, one will be in
stantly delivered from the darkness.
The image of Michael is sometimes envisioned similar to that of Ka-
mael—a human form in armor bearing a great sword or spear—except
that, with Michael, his whole body is formed of brilliant light as though it
were the sun. More commonly, however, Michael is envisioned as a great
angel who appears as a human being, whose body is solar light and whose
face is white brilliance, with great wings that are formed of translucent
ruby-red light and tinges of emerald green. Other times, Michael is envi
sioned as the burning bush, for the masters of the Tradition say that the
image of Michael cannot be described in human terms and, in truth, he
does not appear as anything close to our conception of a human being.
Holding one of these divine images in mind and intoning the divine name
of Hod and the chant Ya Mi Ha Michael, this great angel is invoked by
initiates.
Michael is associated with the way of power and therefore divine
magic. Thus, along with things corresponding to the aspects of Michael
mentioned above, Gnostics often invoke Michael to gain deeper knowl
edge and understanding of the magical art. Michael may also be invoked
in matters concerning courage, strength of faith, and force of will, as well
as scientific discovery and technological advancement (specifically, the
right use of science and technology).
Sons of Light and Sons of Darkness

Hod in Yetzirah manifests as the Beni Elohim, which literally means 'sons
of God." Yet among the Beni Elohim are angels that may rightly be called
sons of light and those that properly are called sons of darkness—for
among the Beni Elohim are many angels of wrath, as well as titanic and
demonic beings of great power. The first appearance of the Beni Elohim
in Scripture is in the Book of Genesis where it is written:
When people began to multiply on the face of the ground, and daughters
were born to them, the sons of God saw that they were fair,- and they took
wives for themselves of all that they chose. Then the Lord said, “My spirit
shall not abide in mortals forever, for they are flesh,- their days shall be one
hundred twenty years/' The Nephilim were on the earth in those days—and
also afterward—when the sons of God went into the daughters of humans,
who bore children to them. These were the heroes that were of old, warriors of
renown. (Genesis 6:1-4)
According to legend, the Beni Elohim that descended out of the heav
ens are the fallen. While the term "fallen" may refer to all titanic and de
monic beings, it is often used to refer to the Beni Elohim who entered into
the earth sphere and, specifically, to a certain class of demon said to have
been among them. A movie by this title was made that depicted the
mythical powers attributed to this extremely potent class of demons.
What is unique to the Beni Elohim among the orders of angels is their
ability to assume an actual physical incarnation and, in the case of certain
otherworldly beings of this order, their ability to swiftly and completely
possess and control incarnate creatures. Most angelic, titanic, or demonic
beings operate primarily by way of influence. In the case of demonic be
ings, most are only able to obsess or possess a person over a period of
time or are only able to enter swiftly through individuals whose psychic
sphere is fractured. The dark beings that come from the order of the Beni
Elohim, however, can do so instantaneously to almost any ordinary
human being or animal at will.
The reason the Beni Elohim have such power is that they are angelic
beings that have the most intimate knowledge of the mysteries of
Asiyah—the material plane, material forces, and material forms. While
the Beni Elohim are said to possess great magical knowledge, they are also
said to be the angels behind all scientific and technological developments.
According to the Zohar, those Beni Elohim that are called the "sons of
light" inspire divine magic, science, and technology that uplift humanity,
advance the evolution of life on earth, and serve the divine kingdom.
Those Beni Elohim that are called the sons of darkness teach arts of sor
cery and inspire science and technology used for warfare and corruption
of life on earth.
276 Chapter Twelve
In essence, one could say that any scientific or technological knowl

edge is a Beni Elohim, as is the form of cosmic force that is mastered
through the corresponding knowledge. In this sense, one could speak of
the Beni Elohim as something neutral, which becomes good, evil, or
something admixed, dependent upon what human beings do with the
knowledge and power. There is a hint to this in another place where the
order of Beni Elohim is mentioned in the Scriptures, where it is written:
One day the heavenly beings came to present themselves before the Lord, and
Satan also came in among them. The Lord said to Satan, "Where have you
come from?" Satan answered the Lord, "From going to and fro on the earth,
and from walking up and down upon it." (Job 1:6-7)
These heavenly beings are Beni Elohim—that Satan or Samael is among

them alludes to the evil or violent inclination, which tends to pervert or
corrupt the natural order of creatures and creation. This suggests that the
appearance of the Beni Elohim, and whether the knowledge and power
they represent serves the good or evil inclination, is determined by the
karmic balance of the observer.
All angelic orders are composed of a vast array of different classes of
angels, and the Beni Elohim are no exception. Along with those described
above, there are also sons of God who are angels of wrath said to wield
powers of pestilence, plagues, and ill fortune, and there are numerous
classes among them that are exclusively dedicated to worship of God. In
the classes of the Beni Elohim dedicated to worship are those who inspire
and lead creatures to worship. These sons of God bless those who wor
ship with kawanah, enacting worship above corresponding to the wor
ship below—thus uniting the worship on earth and in heaven.
The name "sons of God" is typically applied to this order of angels as
sociated with Hod,- however, it also appears as a title of human beings,
specifically the faithful and elect. You will recall Lord Yeshua's blessing
upon the peacemakers, whom he says will be called Beni Elohim—chil
dren of God. In the Gospel of St. John, Lord Yeshua indirectly alludes to
the association of the term Beni Elohim with human beings and the idea
of the children of light and children of darkness when he says,
"And this is the judgment, that the light has come into the world, and people
loved the darkness rather than the light because their deeds were evil. For all
who do evil hate the light and do not come into the light, so that their deeds
may not be exposed. But those who do what is true come to the light, so that
it may be clearly seen that their deeds are done in God " (Gospel of St.
John 3:19-21)
This association between the order of angels called Beni Elohim and
human beings also called Beni Elohim reflects the nature of the human
being as a vehicle or channel of spiritual forces in the material world. It is
not a question whether or not human beings will channel or embody spir
itual forces; rather, the question is always what kind of spiritual forces we
will attach ourselves to—whether divine, admixed, or demonic.
As we have seen, among the orders of angels all three forms of spiritu
al beings-forces exist and all three forms seek to influence and draw near
to human beings, because it is through humanity that spiritual beings-
forces gain dominion in the material plane. It is this knowledge that moti
vates the Gnostic initiate to study and practice divine magic, so that he or
she is no longer unconsciously compelled by the play of spiritual or cos
mic forces, but rather is a conscious participant for the sake of the divine
kingdom. Irrthe beatitude that links human beings to the term Beni Elo
him, the Master teaches us the aim of this divine magic—to bring peace.
Spiritual Practices for Hod

Contemplative Meditation
The contemplative Kabbalah is founded upon methods of contemplative
meditation, in which one fills one's mind completely with the subject/ob-
ject of contemplation. It is a principal method through which initiates
seek to experience the inward revelation of secret mysteries. One can per
form contemplative meditation upon the Sefirot (spheres), Olamot (uni
verses), or Netivot (paths) of the Tree of Life. Likewise, one can do so
with correspondences of letters, numbers, and words, passages from the
Scriptures, Sepher Yetzirah, Bahir, Zohar, or any number of sacred texts.
Anything at all may be a source of contemplative meditation, which is a
form of hitbonenut that naturally develops kavvanah.
278 Chapter Twelve
The aim of contemplative meditation is to access the divine intelli

gence to gain new and deeper insights into the mysteries or to receive
divine guidance on a matter—for the methods of contemplation can be
applied to circumstances, situations, and events in one's life as well. Essen
tially, through contemplation, initiates seek gnosis and the basic method
proves a powerful way to gain insight and knowledge of almost anything.
> When you wish to engage in contemplative meditation, choose the

subject/object of contemplation and sit down in a place where you
will not be disturbed. Let your body find its own natural rhythm of
breath and relax while remaining alert. When you are centered, fill
your mind with the subject-object of contemplation, systematically
going over every detail you know on the subject/object, thinking
of nothing other than this one subject/object. When you have ex
hausted everything you know about the subject'object, let go of it
completely and abide in silent meditation, as though leaving it to
your holy soul. If your mind begins to wander, engage in the con
templation again, going over it completely and then once again
letting go of it in silent meditation. Do this several times and,
whether something comes or not, conclude the session of contem
plation and go about other business of your day. Once seeding
your deeper mind—your subconscious—in this way,it will con
tinue the contemplation.
> It is like fishing: the contemplation is baiting the hook and the
silent meditation is throwing the line into the water. Sometimes
you will gain new insight and knowledge quickly, while on other
occasions something will come only after a period of time passes.
There will be other times when you will go away having caught
nothing. It is not uncommon that insight and knowledge may flood
the mind at another time when you are not actively practicing the
contemplative meditation. Sometimes, the new insight or knowl
edge might even come by way of a dream. One may have to con
template and meditate upon a subject/object many times before any
response comes from the divine intelligence. Whether knowledge
and understanding comes swiftly or takes some time, practice con
templative meditation frequently upon the subject-object until in
sight and knowledge comes. If you contemplate the subject-object
consistently, you will always gain.what you seek in due season.
Those who master the art of contemplative meditation are able

to direct their mind to a subject/object and gain knowledge and
understanding instantly, as though something from nothing.
> If one desires to, one can light a candle and a stick of incense while
one practices contemplative meditation, and one can pray before
hand that God might empower one's meditation. Likewise, it can
be helpful to chant divine names that correspond to the subject
object of one's meditation or to invoke the spirits of the saints
and holy angels (tzaddikim and maggidim) into it. However, the
method of contemplative meditation remains the same and can be
used alone without any supports.
THIRTEEN
YESOD, THE
FOUNDATION
OF ALL
Attributes
Thirty-Tivo Paths of Wisdom: Pure Consciousness (Sekhel
Tahor); it is called this because it purifies the Sefirot, it
tests the decree of their structure and the inner essence
of their unity, making it glow,- they are then unified
without any cutoff or separation
YesoiT Foundation or Reciprocity
Place on the Tree of Life-. Near the base of the Pillar of Com
passion, between Tferet and Malkut
Divine Name-. Shaddai,- El Shaddai; Shaddai El Chai

Alternative Divine Names: Koi, All,- Brit, Covenant; Kodesh
Tzaddik, Holy Righteous One
Partzuf Above: Zer Anpin as the Holy Tzaddik
Partzuf Below: The Holy Apostle,-John the Baptist,- the Pa
triarch Joseph
Divinelmage: Yeshua Messiah laying-on-hands in transmis
sion,- the Holy Apostle in a Robe of Rainbow Light,- a
beautiful naked young man
Archangel-. Gabriel
Order of Angels -. Kerubim
281
282 Chapter Thirteen
Celestial Attribute: Levanah, the Moon
Titles Given to Yesod: The Passage Way,- the Gates of Heaven and Hell,-
the Matrix; Sphere of Vision; the In-Between,- House of Enchant
ments,- House of Mirrors,- Astral Sea,- the Holy Member,- the Silver
Orb,- Domain of Forces,- Abode of Images,- the Dragons Lair,- Depth
of West,- the Dream Center,- Sign of the Covenant
Level of the Soul: Ruach and Nefesh (Lower Ruach joined to the Nefesh)
Heavenly Abode-. Rakiya, the Second Heaven—the Firmament
Spiritual Experience-. Vision of Forces in the Astral Earth,- Vision of the

Matrix or Grid,- Vision of the Secret Mechanisms of the Universe
Virtues-. Emotional stability, visionary ability,- independence,- strong

imagination,- mutability,- good memory,- receptivity,- reciprocity,-
sensitivity,- awareness of cycles,- intuition,- feminine strength,- good
rhythm
Vices: Overly emotional,- inability to perceive reality,- extreme subjec

tivity,- gullibility,- instability,- lunacy,- impractical dreams,- weak per
sonality,- faulty memory,- idleness,- radical mood swings,- insensitive,-
obsessive tendencies,- compulsive tendencies
Symbols-. Diffused light,- silver,- a mirror,- incenses,- a bowl of water, dag

ger,- fan,- essential oils,- triangle of evocation
Commandment: You shall not bear false witness against your neighbor
(Exodus 20:16)
Sermon on the Mount: Blessed are those who mourn, for they will be com
forted (Matthew 5:4)
Angel of the Apocalypse and the Churches-. Sixth Star and Lampstand, and
the message to the angel of the church in Philadelphia (Revelation
3:7-13)
The Foundation of Creation

The word Yesod means "foundation" and connotes reciprocity. Yesod ap
pears on the Middle Pillar in between Tiferet and Malkut. Much like the
idea of a foundation of a building, which serves as an interface between
the earth and the structure, Yesod serves as the foundation of the Tree of
Yesod, the Foundation of All 283
Life—the interface of the Sefirot above with the Sefirah Malkut below.
According to the Kabbalah, it is called the foundation of the palace of
lights, and just as the foundation of a building lends stability to the struc
ture, so Yesod-foundation gives stability to the palace of lights.
Yesod receives the influx of ruhaniyut and shefa from all the Sefirot
above it and distributes it to Malkut, imbuing Malkut with the life-power.
The Thirty-Two Paths of Wisdom says that it "purifies the emanations,"
which is to say that it acts as a filter, diffusing the supernal light so that
Malkut can receive it without being overwhelmed. The force of the influx
of the supernal light and spiritual energies of the Sefirot flowing into
Yesod is too intense to be received directly by Malkut; thus, Yesod ab
sorbs the force of the influx and serves to measure the flow of ruhaniyut
and shefa into Malkut.
This process of filtration and diffusion, according to the Thirty-Two
Paths of Wisdom, "tests the decree of their structure and the inner essence
of their unity, making it glow." What is received by Yesod is ideal and the
ideal must be adjusted and refined before it can be practically applied and
actualized. We may understand this within our own experience in terms
of ideas formed in the mind. There is typically a vast difference between
an initial idea conceived in the mind and its actual manifestation in the
material world. In order to actually manifest an idea, it must first be de
veloped and refined before it can be implemented. When it is actually
manifested, it is not the idea itself that manifests, but a representation of
the idea that has its roots in the original conception. In the same way, in
the process of filtering and diffusing the supernal light, Yesod refines and
develops the ideal into actual manifestation—the culmination of the triad
of action.
As we discussed previously, Yesod represents the astral planes and,
specifically, the subtle substance of the astral planes, which is called the
astral light. This is a curious substance that shares in the nature of both
mind and matter. Essentially, it is the substance of consciousness itself at
the point of transition between what we call mind and matter—matter
simply being a denser manifestation of consciousness. Thus, the astral
light is the subtle substance within and behind matter—the subtle sub
stance within and behind all material objects and the material universe
(Asiyah). The astral planes are, thus, the matrix of light upon which the
material universe is founded—the level of consciousness where mind and

matter merge.
Fundamentally, the astral light is the subtle medium in which spiritual
forces from the higher planes take shape and come into substantial being
on an inner level, which then becomes translated into actual manifestation
on an outer level in the material plane. Everything that comes into being
or transpires in the material plane first comes into being and transpires in
the astral planes,- thus everything in the material plane has a representa
tion in the astral light. Although the concept of the Zelem, our ideal or
heavenly image, typically refers to the supernal image of our Neshamah,
it may also be used as a reference to our ideal image in the astral light or
the astral body. It is this subtle body that is the foundation of the body of
light and that serves as the subtle matrix of the material body.
Knowledge and understanding of Yesod, and the ability to consciously
bring about changes at the level of the astral planes, is therefore the secret
key to any form of magic designed to take effect in the material world. It
is also the basis of prophecy, for if one is able to look and see what is oc
curring in the astral, one will know what is going to transpire in the mate
rial world.
In the provisional teaching on the inner planes, the astral planes are
divided into the upper, middle, and lower astral planes. The upper astral
represents worlds and realms under the influence of the divine powers,
and the first two heavens appear in the upper astral, Vilon (the veil) and
Rakiya (the firmament). The worlds and realms of the upper astral are
inhabited by the spirits of saints, holy angels, and all manner of right
eous spirits that serve the divine will. The worlds and realms of the
upper astral are radiant and glorious and are a delightful experience in
consciousness.
The middle astral is also luminous, although less luminous than the
upper astral. Its worlds and realms are under the dominion of the admixed
or titanic powers, such as the lesser gods and goddesses of pagan faith.
They are inhabited by mythical beings, planetary spirits, elementáis, and
spiritual beings-forces of similar natures. These spiritual beings-forces are
neither exclusively good nor evil, as they do not necessarily facilitate or
oppose the divine will. They act according to their own self-interests,
sometimes in harmony with the divine plan and other times opposing it.
Yesod, the Foundation oj All 285
In this sense, the worlds and realms of the middle astral are very similar to
our human world, which may or may not serve the divine kingdom.
The lower astral is a darker region of the astral, composed of worlds
and realms dominated by demonic and chaotic powers. The lower astral is
populated with evil and unclean spirits, dark and hostile forces, chaotic
beings and the various monstrous apparitions of dark legends (hungry
ghosts, dark wraiths, goblins, vampiric spirits, and such). The abodes of
hades, the seven hells, and all of the dominions of chaos exist in the lower
astral, some dimensions of which are akin to an anti-astral universe, and
are said to be 'outside of this cosmos." In terms of the darker abodes of
the lower astral, as the saying goes, "Fools rush in where angels fear to
tread!"
According to the masters of the Tradition, there is a constant friction
between the spiritual beings-forces in the astral, especially between the
beings-forces of the middle and lower astral, which struggle with one an
other to dominate the minds and hearts of human beings and, thus, to
hold dominion over the material world. As the upper, middle, and lower
astral planes all intersect in the astral earth, this conflict of cosmic forces
transpires constantly in the astral dimension of the earth. Specifically, it
takes place in the human mind and heart that remains under the influence
of cosmic ignorance. The weave of interrelationships and interactions be
tween these spiritual beings-forces and their dominions can prove quite
complex and confusing, as can the politics, alliances, and struggles be
tween human peoples and nations all striving for their own self-interests
and ambitions. Their movements are, on the one hand, directly reflected
in the masses of unenlightened humanity who tend to live unconsciously
under their dominion,- and, on the other hand, their movements are deter
mined by the thoughts and emotions entertained in human minds and
hearts. Thus there is something of a reciprocal relationship between the
beings-forces in the astral dimension and beings-forces in the material
dimension.
According to the Kabbalah, the balance of spiritual forces in Yesod is
determined by the thoughts, feelings-emotions, words, and deeds of
human beings. Thus, the astral planes are essentially the radiance of human
consciousness, and specifically, the product of the creative imagination in
humanity. If one realizes that mind and matter are not as separate as many
might think and that radical changes in the material world can be brought
about purely through the mind itself, then one will understand that the se
cret behind prophecy and magic is in the creative imagination. More im
portantly, one will understand that it matters a great deal what thoughts we
entertain in our minds and what imaginations we entertain in our hearts, for
by these little nothings our own fates and fortunes, and the fate of the
world, are determined. The foundation of creation is the power of desire
energy in us and the creative imagination that directs it.
The One-Who-Lives
Understanding the Sefirah Yesod as the astral light, which ebbs and flows,
and as the astral planes, which span the upper, middle, and lower astral,
one will realize that the appearance of Yesod is constantly changing. The
association of Levanah with its cycles reflects this, as do the three varia
tions of the divine name corresponding to Yesod—Shaddai, El Shaddai
and Shaddai El Chai.
Shaddai means "Almighty," El Shaddai means "God Almighty," and
Shaddai El Chai translates as "Almighty Living God." Shaddai is the holy
root of all three names by which Yesod is known, and it is spelled with
three letters in Hebrew, Shin (0)-Dalet (*T)-Yod C). Shin, as we have
seen, is the glyph of the fiery intelligence or Shekinah. Dalet is a door or
passageway, suggesting a point of entrance and an exit. Yod is a window
through which light and air passes, and is the number ten, representing
the essence of the ten Sefirot.
Shaddai as Yesod therefore indicates that Yesod is the door or passage
way through which the divine presence and power enters into actual cre
ation and that the appearance of the divine presence is dependent upon
the flow of spiritual energies from the Sefirot. Shaddai equals 314, as does
the name of the archangel Metatron when the Nun is counted as fifty.
This correspondence alludes to the connection between Da at and Yesod
and the idea of the supernal light as the secret source of the astral light.
Essentially, the ultimate purpose of Yesod is to reflect and transmit the su
pernal light into creation via the astral planes. However, Yesod is only
able to directly reflect and transmit the influx of the supernal light when
there are holy vessels in Malkut able to receive it. The vessels in Malkut
are human beings and, thus, the appearance of Yesod is determined by the
state of humanity—specifically, the state of human consciousness.
You will recall the legend of Enoch who is said to have been trans
formed into Metatron—according to Genesis, "Enoch walked with God."
The divine name used in this verse is Elohim, corresponding to Binah and
the upper Shekinah. When it is said that Enoch "walked" with God, what
is meant is that he was able to bring down the supernal presence and
power of the Sefirot and embody it, and being transformed by that fiery
intelligence, he was taken up in divine rapture. This indicates the power
in human beings to invoke the spiritual energies of the Sefirot, which only
manifests when there are human beings who make themselves vessels of
the supernal light-presence.
As we have seen, the three pillars of the Tree of Life represent three dif
ferent modes in which the divine presence can appear—mercy (peaceful),
judgment (wrathful), and compassion (blissful), corresponding to Hesed,
Cevurah, and Tiferet, respectively. The appearance of Yesod as Shaddai is
the manifestation of Yesod under the influence of judgment (wrathful), and
the appearance of Yesod as El Shaddai is the manifestation of Yesod under
the influence of mercy (peaceful). When there is a dynamic balance be
tween judgment and mercy and Yesod is under the influence of compas
sion (blissful), it is called Shaddai El Chai.
We may understand this in terms of the upper, middle, and lower astral
planes and the spiritual forces with which human beings link themselves.
When human beings invoke the divine powers and attach themselves to
the divine spirit, Yesod is established as El Shaddai, God Almighty, and the
divine powers flowing through the upper astral hold the balance of domin
ion in the astral earth. When human beings do not invoke the Divine pow
ers, but rather link themselves to spiritual beings-forces of the lower astral
(the klippot), then Yesod appears as Shaddai, the Almighty, and the dark
and hostile forces come into dominion in the astral earth. Yesod is estab
lished as Shaddai El Chai, the Almighty Living God, when among human
beings there is a balance between those who seek the light and those who
live in darkness, and neither the forces of light nor the forces of darkness
hold dominion in the astral earth. In the present state of human evolution,
this latter is the ideal, for mass humanity cannot endure a complete domin
ion of darkness and, as yet, is incapable of withstanding the full influx of
the supernal light. For this reason, the tzaddikim labor to maintain the
balance between the forces of light and darkness on earth and seek to pre
serve the human life-wave until such time as a larger segment of hu
mankind is ready to receive the fullness of the supernal light.
As we have said, the divine name of a Sefirah is the manifestation of
the Sefirah at the level of Atzilut, the archangel is its manifestation at the
level of Beriyah, and the order of angels is its manifestation at the level of
Yetzirah. Therefore, when initiates of the Kabbalah seek to shift the bal
ance in the play of spiritual forces in the astral planes, they chant the
divine names and invoke the archangels and orders of angels that corre
spond to the change they wish to bring about. This forms links between
the universes and planes, for the power of the divine name is brought
down into the archangel, and the power of the archangel is brought down
into the order of angels—thus forming a flow from the supernal and spir
itual planes into the higher vital, mental, and astral planes. The initiate is
the link or channel in the material plane, and, thus the flow of divine pres
ence and power is linked or channeled from Atzilut into Asiyah, and mir
acles happen.
We may consider this method in terms of the three divine names of
Yesod. When an initiate seeks to invoke justice or judgment, he or she will
chant the divine name of Shaddai, and this will shape the manifestation of
Gabriel and the Kerubim, which, as we shall see, have both peaceful and
wrathful appearances. When invoking the flow of the divine presence and
power through the Middle Pillar, the initiate will intone Shaddai El Chai,
seeking a dynamic balance of mercy and severity. But when an initiate
seeks to invoke mercy or grace, he or she will chant the divine name of El
Shaddai. If greater force is needed or the initiate has a specific aim in
mind for which the spiritual energy of other Sefirot are needed, then he
or she will join the invocation of Yesod with the invocation of other Se
firot. When the divine name of Yesod is used in Sefirotic invocations, it
quite literally serves as the foundation of the invocation and determines
its basic nature, whether of the Pillar of Mercy, Pillar of Severity, or Pillar
of Compassion.
According to the Tradition, from the time of Enoch until the time of
the prophet Moses, no one called upon the name of Yahweh,- God was
called upon by the name of El Shaddai. Thus, El Shaddai is the name by
which the patriarchs and matriarchs invoked the divine presence and
power and, among the divine names of the Sefirot, it is said to be the
most accessible, along with the name of Malkut, Adonai.
There are specific spiritual gifts associated with every divine name so
that, if an aspirant chants a divine name frequently, he or she may acquire
the corresponding spiritual gifts. The spiritual gifts associated with Shad-
dai are prophetic dreams and the ability to interpret dreams, as we see
with the attribute of the patriarch Joseph to Yesod. Because it is said that
EI Shaddai was the primary name called upon until the time of Moses and
the prophets and we are told the name is associated specifically with
dreams and dream interpretation, we know that, before Moses, prophecy
occurred primarily through dreams and not waking visions. When it is
said that Shaddai is the most accessible of the divine names, it indicates
that all human beings can receive divine guidance through dreams and
that the astral planes are the first and primary experience of the inner
planes in early stages of development upon the path. One could say that
Shaddai El Chai is the one-who-lives in our dreams and who speaks in our
dreams when we call upon the name.
The Delight of Dreams

Yesod is called the "dream center" and, as we know, is intimately connect
ed with Da'at, the hidden Sefirah, which represents our ability to commu
nicate our intelligence. Yesod is also associated with the genital region of
the human body, which indicates that Yesod is fundamentally desire-ener
gy. Thus, dreams are a communication of our intelligence and are the ex
pression of our desire through our creative imagination.
Dreams are a great mystery and they are many things. Everyone dreams,
although not everyone remembers his or her dreams. Many dreams are of
a purely personal subconscious nature, reflecting mundane life, our desires
and fears in the mundane sphere, yet all dreams have a connection with
the astral. What we would call nightmares and our darker dreams are
linked with the lower astral, and those that are somewhat brighter are
linked to the middle astral. When dreams take on a more spiritual content
and there is greater lucidity in dreams, it is often linked to the upper as
tral. Sometimes dreams can become portals through the astral planes to
the higher planes,- when this happens, they are called visions.
The Kabbalah says that, when we sleep, our soul departs the body
much as at the time of death. However, in sleep a subtle and vital connec
tion remains between the body and soul, whereas in death the connection
between the body and soul is completely severed. For this reason the sages
of wisdom have said that sleep and dream are "one-sixtieth the power of
death." When the soul departs the body in sleep, it passes into worlds and
realms beyond the physical and comes into contact with spiritual beings-
forces, just as it does in the afterlife states. There is also a similar dissolu
tion in consciousness and shift into a more subtle body of consciousness,
as in death. Accordingly, the souls of the faithful and elect who worship
Cod in spirit and truth, and who invoke the divine powers and attach
themselves to the Spirit of the Lord, are drawn in ascent toward the heav
enly abodes and the embrace of the beloved. On the other hand, those
who cleave to the other side or are attached to the sphere of the lesser
gods cannot ascend beyond the lower planes and are bound below. Thus
the Kabbalah speaks of spiritual beings-forces that seek to deceive the
soul and prevent its ascent into the heavenly abodes and world of super
nal light in dream and sleep, as at the time of death.
The astral and all planes of consciousness below the causal plane are
inherently deceptive, as they are the product of the cosmic illusion
power. To pass beyond the dominion of cosmic ignorance and the cos
mic forces of ignorance, the soul must first pass through the astral and
lower planes, which are their domains. As the cosmic forces of igno
rance dominate the mundane sphere, if ones desire is only for things of
the world, then the soul cannot pass beyond the dominion of cosmic ig
norance that manifests as the lower planes—the astral, mental, and
higher vital planes.
Understanding this, one will realize that schools of thought are mistak
en that propose that all dreams inherently convey deeper wisdom or that
all dreams represent the communication of the inner or higher self.
Rather, dreams reflect the state of the soul or the state of consciousness.
Unless the divine intelligence and Neshamah are part of ones life, they
are not part of one's dreams. Death reflects life and dream reflects life.
The spiritual beings-forces we encounter in dream and death correspond
to those with which we link ourselves in waking consciousness or life.
Death and dream are merely shifts into the more subtle dimensions of the
Yesod, the Foundation oj All 291
same consciousness; thus, afterlife experiences and dreams are radiant ex
pressions of consciousness, whether enlightened or unenlightened.
It is the upper Ruach or divine intelligence that is able to enter and
abide in the higher heavens and spiritual planes, and it is the Neshamah
that is able to enter and join herself to the world of supernal light and ex
perience the most intimate embrace of the beloved. When we link the
lower Ruach and Nefesh with the upper Ruach and Neshamah, then the
Christ-self and God speaks in our dreams and we experience contact with
the tzaddikim and maggidim in our dreams. Such dreams are pure delight
and open the way for the delight of delights—conscious repose of the
soul in God and Godhead.
The visionary experience of the spiritual and supernal planes is a great
blessing and most wonderful thing; yet the ability to maintain the conti
nuity of self-awareness in the deepest state of sleep represents the essence
of the supreme attainment, for the highest meditative state and the deep
est sleep state are one and the same. Therefore, the deepest sleep state is
an experience of the most subtle and sublime level of consciousness.
However, in the deep sleep state the ordinary person falls unconscious
and is unable to recognize this inmost nature of being. The inmost nature
is Ain Sof—the infinite or hornless one—and in recognition and realiza
tion of the mmost nature of being, we are united with the Infinite.
The recognition of the inmost nature of being corresponds to the truth
body of Melchizedek. Thus, the truth body corresponds to the deepest
sleep state, the glorified body corresponds to the dream state, and the
manifestation body corresponds to waking consciousness in the experi
ence of the tzaddik. As the perfect Tzaddik abides in the body of truth, it
is said that the perfect tzaddikim no longer have a need to dream, just as
they no longer have a need to incarnate. Such is the nature of enlighten
ment and liberation—the resurrection and ascension of Gnosticism.
The ability to shift one's center of consciousness into the subtle body,
consciously enter into the astral planes, and ascend into the higher planes,
takes a great deal of kavvanah-concentration and energy, and thus to do
so at will consistently takes much time and practice. The same is true of
lucid dreaming and visionary dreams in which one is able to pass through
dream into the inner planes. Long before one develops the capacity to
transfer one's consciousness into a subtle body in meditation and ritual,
one is likely to experience lucid dreams and visionary dreams. As a matter

of fact, it is quite common that lucid and spiritual dreams naturally arise
the more one engages in daily spiritual practice and spiritual living. Like
wise, with consistent spiritual practice and some understanding of the es
oteric dimension of the Scriptures—the Kabbalah—through ones dreams,
one will be able to look and see the movement of spiritual beings-forces
within and behind the circumstances, situations, and events of ones life.
Even the most unenlightened dreams communicate tikkune to be done
upon the soul if one knows how to interpret them, and those who seek
the indwelling Christ and follow in the way of Christ-presence will find
divine guidance appearing more and more in their dreams. In the experi
ence of initiates, dreams are often the first conscious contact they have
with the tzaddikim and maggidim of the inner planes, and the answer to
prayers and the revelation of secret mysteries often come through dreams.
It is simply a matter of opening oneself to divine grace.
Methods for development of consciousness beyond the body or trans
ference of consciousness into a subtle body and methods for generation of
lucid and visionary dreams are typically practiced together in the Tradi
tion, as the development of one corresponds to the development of the
other and they tend to facilitate one another. In such practices the role of
the magical art assumes a significant place in the unfolding of self-realiza
tion, for whether in dream, or astral projection, one must know how to
put all spirits to the test to see if they are from the divine or if they come
from the other side. In the passage of the soul through the lower planes,
this is essential for, as we have said, the lower planes are inherently a
sphere of deception. It is the magical rituals of the Tradition that teach
initiates how to test the spiritual beings-forces they encounter, and how
to banish unclean and evil spirits and invoke the divine powers.
The foundation of these practices is spiritual study and contemplation,
prayer, and meditation, through which the mind and heart are filled with
heavenly and divine things and our desire is directed toward the kingdom
of heaven, which is to say inward and upward—Godward. All develop
ments of higher consciousness are dependent upon the direction of our
desire-energy. To the degree we are able to shift the balance inward, we
naturally and spontaneously experience higher levels of consciousness. As
the masters of the Tradition have said, we must learn how to be in the
world but not of the world, which is to say that we must learn to live from
within the Christ center and no longer live only on the surface, grasping
at limited name and form. One who is able to do this will not experience
the sting of death, but will consciously be able to ascend to a higher plane
of existence when the time of transition comes. It is this that is meant
when Lord Yeshua says to us that we must acquire the resurrection while
we live if we are to experience it when we die. All wisdom traditions agree
on this point—although the term for the resurrection may differ from one
tradition to another.
Dying, Death, and the Afterlife—

The Apocalypse of the Soul
Yesod is called Depth of West. On the sacred circle, the western quarter is
associated with dying and death. According to the Zohar, the Tree of Life
holds dominion by day, and when the sun sets in the gate of the west and
night comes, the Tree of Death rules the world. This alludes to the corre
spondence of sleep and death, both of which are understood as the depar
ture of the soul from the body. It also alludes to the intimate connection
between Yesod and Da at, as Daat is the gate in between the Tree of Life
and the other side, or the tree of death.
With Da at, you will recall our discussion of the apocalypse, which ac
tually means “revelation." Apocalypse is an apt term for dying and death,
as the process of dying and death is a progressive revelation of our inmost
being when the gross and subtle levels of consciousness dissolve, which
are akin to veils that conceal our true nature. Essentially, we die as we
have lived and the afterlife experience reflects the life our soul has depart
ed from. More than our exterior life, death and the afterlife experience re
flect our interior life—our intentions in life and our state of consciousness.
Up until the actual event of death, it is always possible to bring about a
change in consciousness and, thus, a change in our experience of death
and the afterlife states. More than anything else in life, it is our state of
consciousness at the moment of death that holds the greatest influence
upon the afterlife experience.
It is curious that “apocalypse," the Greek word for revelation, has come
to mean darkness, horror, and destruction in our language—as originally
it was meant as a promise of redemption and a deeper revelation of the

path of the great ascension. That the apocalypse implies something nega
tive to us merely reflects that we tend to value and identify ourselves too
much with the wrong things and do not understand who and what we
truly are. The same may be said of the great fear of death in our culture.
We fear death because we value and identify with name and form too
much, and with the material world and material possessions. Consequent
ly, we do not know the soul of light in us and our hornless nature, and
death appears to our eyes as a great adversary or evil.
The idea that death is the ultimate end and that there is nothing after
death is mistaken, just as is the idea that all souls automatically enter the
light. In truth, death is but a transition into a new level of experience—a
new beginning—which can be a passage into the light or through great
darkness, all depending upon the state of the soul or consciousness. As we
said of Da at, that it assumes an appearance relative to the observer or the
one experiencing it, so it is with death. In the same way life, holds many
possibilities, so also do death and the afterlife.
The teachings of the Kabbalah on dying, death, and the afterlife expe
rience, along with sleep and dreaming, could fill an entire volume, and
most likely there would be much left unsaid. Here, we may give only a
brief outline of the most basic ideas upon which these teachings are
founded. Essentially, dying and death is a process of the dissolution of
gross and subtle elements of consciousness into the primordial nature of
consciousness. This primordial nature of being-consciousness is Ain Sof.
Thus, dying and death is a return of the soul to God and Godhead. If the
soul is able to recognize Ain Sof, specifically Ain Sof Or, and to realize its
unity with the Infinite, then the soul attains repose in God and the God
head. However, if the soul is not able to recognize and realize the sacred
unity, then this process of dissolution leads to a process of reincarnation
once again, and the cycles of gilgulim continue. Because dying and death
is a process of return to God and Godhead and holds the potential of the
enlightenment and liberation of the soul, it can be transformed into a ve
hicle of self-realization through an understanding of the process and spir
itual practice. In the eyes of the Gnostic initiate, it presents a wonderful
opportunity and is viewed as the final adventure life offers.
According to the Tradition, the process of dying begins the instant we

contact the cause of our death. The process of dying can be short or long,
depending on the cause. The process of dying from a sudden accident is
very brief, while in the case of some forms of terminal illness, it can span
a larger segment of ones life. That the Tradition says dying begins at the
moment we contact the cause of our death indicates that what we call life
and death overlap and are interwoven, and it alludes to the overlapping
and interweaving of the universes and planes of consciousness. It also in
dicates the true nature of our experience of reality—that we are always in
transition from one state of consciousness to another. The reality of our
experience is always changing and we are always changing—nothing is
static or fixed in creation.
In the case of a prolonged terminal illness, we see the process of dying
most clearly. As the person becomes increasingly ill, the physical life ebbs
away. The person can engage in fewer and fewer physical activities, often
material possessions are progressively falling away from them and, unfor
tunately, fewer friends come to visit. Activities, possessions, friends, and
such, these are all extensions of the body and life, and as the process of
death unfolds, they fall away and dissolve. It is as though the world of the
dy^g person is shrinking—the circle of life closing in on its center. By the
time the day of death comes, in effect, the world of the dying person is
the size of the room in which his or her deathbed is found.
On the deathbed, when the actual dying process unfolds, what tran
spires is the final dissolution of the gross and subtle matrix that joins the
soul and the body—dissolution of the gross and subtle elements. These
are the elements of earth (form), water (feeling), fire (perception), air (in
tellect), and spirit-space (consciousness). Earth dissolves into water, water
into fire, fire into air, and air dissolves into spirit-space. Then spirit-space
dissolves into itself, which is to say it dissolves into its inmost nature (Ain-
nothingness). The dissolution of earth, water, fire, and air represents the
outer dissolution or dissolution of gross elements, and the dissolution of
spirit-space represents the inner dissolution or dissolution of the subtle
elements.
The Outer Dissolution

When the earth element dissolves into the water element, the body loses
strength and all energy is drained out of it. It becomes difficult to move
and the body feels very dense and heavy. One cannot get up or sit up on
one's own; it becomes impossible to even hold up one's head. The pallor
of death sets in and it becomes difficult to open and close the eyes. The
mind is agitated and may become delirious, but drowsiness comes over us
and offers some peace. This means that the energy of the earth element is
shifting out of the body and is no longer providing a foundation for con
sciousness in the body. Inwardly, one may experience visions of shimmer
ing mirages and it is not uncommon to see spirits or images of those who
have died.
When the water element dissolves into fire, we experience a loss of
control of all bodily fluids. One might experience a runny nose, tears may
form in the eyes, and one might become incontinent. Then dryness of the
mouth, throat, eyes, and nose follows, and one might experience a great
thirst. A tremor or twitching may come into the body, and bodily sensa
tions begin to fade away. One may experience an oscillation between
pleasure and pain, hot and cold, and the mind may become frustrated,
cloudy, anxious, and irritable. One might see visions inwardly of ethereal
wisps of a mist-like substance swirling in ascent, much like smoke from a
stick of incense.
When the fire element dissolves into air, the experience of dryness in
tensifies, and all warmth moves from our extremities to the heart. There is
no more drinking and eating. Our memory of our family and friends
fades,- we forget their names and are unable to recognize them. Sight and
sound become increasingly confusing, and we no longer perceive things
outside of us. Some inwardly behold the flight of sparks departing, like
the sparks ascending from a campfire that is stoked.
When the air element dissolves into spirit-space, it becomes more dif
ficult to breathe. It seems as though breath is escaping us. We may begin
to pant and our breath may become raspy. Inhalations become increasing
ly shorter and exhalations increasingly longer,- the eyes may roll upward
and all volitional movement ceases. The mind is no longer aware at all of
the external world. The feeling of contact with the world vanishes and the
mind becomes dazed. Visions tend to arise in the mind. For those who
have a great deal of negativity in their lives, dreadful and terrible images
may appear, and darker moments of life may be reflected in the mind. For
those who have lived in a loving and merciful way, the visions may be
heavenly, radiant, and blissful, and they might meet loved ones, saints,
and angels in their visions. When this dissolution is complete, it is the
point at which clinical medicine would pronounce a person "dead/' How
ever, on a psychic and spiritual level, actual death does not occur until
after the inner dissolution that follows this outer dissolution, typically
about twenty or so minutes following clinical death.
The Inner Dissolution

The inner dissolution corresponds to the dissolution of our most subtle
thoughts and emotional states—the inner mental and vital being. Essen
tially, it is the reversal of the moment of our conception, when the white
father seed united with the red mother seed and our soul-being was drawn
into the womb through the play of karma (the law). According to the
masters of the Tradition, the energy-essence of the father seed becomes
rooted at the top of the head as the fetus develops and the mother seed
becomes rooted in the base of the spine. These correspond to the de
scending and ascending force of the serpent power, the father seed being
gentle and tool and the mother seed fierce and hot. In the process of
dying, these seeds of energy move into the heart center of the subtle
body, and the subtle body dissolves into that center point.
When the father seed moves down the central channel into the heart
center, there is an experience of brightness, as though the light of a full
moon shone in a crystal-clear sky. The mind becomes extremely calm and
clear—completely lucid—and all thought-forms resulting from fear, anger,
or hate dissolve. Profound peace comes over the soul and there is no fear.
When the mother seed moves up the central channel into the heart cen
ter, it is as though a brilliant sun shines in a clear sky and the soul experi
ences great bliss. All thoughtforms resulting from desire, lust, and greed
vanish completely and no desire remains whatsoever. The experience of
profound peace deepens all the more. The movement of these two seeds
is called the white and red path, respectively, and corresponds to Hesed
and Gevurah.
Once the father and mother seed meet in the heart center, what is
called the black path unfolds. It is as though one becomes enshrouded in
an abyss of blackness, akin to a cosmic womb, and the mind becomes free
of all thoughts,- ignorance and all forms of delusion come to an end. This
is said to be Tiferet passing through Da'at into union with Keter (Ain).
The black path is called perfect peace and culminates in the spontaneous
dawn of the transparent light, like the light of the predawn sky. The en
trance into the black path is the actual point of death and thus the con
clusion of the dying process.
Although the description of the dying process may seem somewhat
complicated, if one is aware of it and understands it, one can transform
the dying process into a vehicle of self-realization, and thus experience
the resurrection and ascension at the time of ones death. According to the
masters of the Tradition, if at any point in the dying process one is able to
merge oneself with the Holy Mother, the Son or the Bride, one can attain
supernal or Messianic consciousness in that instant and be taken up in di
vine rapture. However, to do so, one must practice meditations of mysti
cal union and the transference of consciousness in life, or have formed a
vital link with an adept or master who might be able to help one accom
plish it.
The Afterlife Above

The black path is akin to the void of primordial space that came into
being from the tzimtzum at the outset of creation, and the afterlife states
that arise following it reflect the emanation of Or Ain Sof in the process
of creation. According to the masters of the Tradition, the soul abides in
the black path three or four days before the afterlife states actually begin
to unfold. In the case of the ordinary person, the first, most subtle states
arise unnoticed. They correspond to the Olamot of Adam Kadmon, Atzi-
lut, and Beriyah. Unless a soul has formed some connection with these
higher levels through spiritual practice in previous lives, the person re
mains unconscious when these most subtle levels appear. Thus, the initial
states in the afterlife experience arise only for initiates who have labored
to experience them in life through daily spiritual practice, specifically, the
practice of meditation.
The first and most subtle state that arises is the inmost essence of the
supernal light, which is called the transparent light state. This state corre
sponds with Keter and the initial phase of the universe of Adam Kad-
mon—the primordial human one. It is said to be like the light of the
predawn sky and is the inmost essence of the soul of light, which em
anates from Or Ain Sof. No one can describe this light of primordial
awareness, but a master of the light transmission who embodies some
thing of this most subtle aspect of the Christ presence can help a practi
tioner recognize it in meditation. The experience of the transparent light
state can last as long as an initiate is able to abide and rest undistracted in
this pure primordial awareness. This is the secret essence of the truth
body of Melchizedek and the ultimate fruition of the resurrection and as
cension—the highest grade of enlightenment, corresponding to the grade
of the Ipsissimus. In the recognition of this transparent light as the radiant
nature of one's holy soul, the soul is joined to God and the Godhead in
perfect repose and becomes Christos in full. Yeshua Messiah speaks of this
state of self-realization in the Book of Revelation when he says, "I am the
Alpha (Aleph) and the Omega (Tau), the first and the last, the beginning
and the end" (Revelations 22:13).
If the initiate becomes distracted or falls unconscious, then the soul
passes out of the transparent light state and another less subtle and sub
lime afterlife state arises. The transparent light becomes a brilliant white
light, and the white light condenses into points of light, which become
spheres of light. The spheres of light give off emanations in the form of
rays of light. Thus the essence of the world of supernal light appears filled
with rainbow glory—a universe of endless light, sound, and color. This
does not arise apart from the practitioner, but rather from within the heart
center of the body of light in which the soul manifests in the initial after
life states. The initiate is a being of light-energy in a universe of light-en
ergy, and if he or she is able to recognize this vision of pure radiant
awareness as the radiant nature of his or her holy soul, then he or she will
experience the attainment of the divine fullness and be liberated through
unification in Christ with God. The vision of pure radiant awareness cor
responds to the rectification of the universe of Adam Kadmon and the
inner matrix of the truth body of Melchizedek, and it corresponds to self
realization of the grade of magus.
If the initiate is not able to attain recognition in this state, another af
terlife state unfolds, which is called the great vision of the light-presence.
The matrix of light becomes the light-forms of the divine names and
Partzufim. The divine images of the Holy Mother, Yeshua Messiah, and
the Bride appear, along with images of the holy ones—the prophets and
apostles of God. Then the archangels and orders of angels appear, and the
seven heavens—the whole divine kingdom and great luminous assembly.
It is a vision of the world of supernal light, the mystical body of Christ.
This great vision of the light-presence corresponds to Atzilut and the
outer matrix of the truth body, which is the glorified body of Mel-
chizedek. It is the self-realization of the grade of magister templi, and the
initiate who is able to recognize the sacred unity of his or her holy soul
and the world of supernal light is liberated from the cycles of the gilgulim
and taken up into the supernal abode.
This divine vision is a dazzling brilliance and the sound vibration is in
credibly tremendous. It is like the light of billions of suns and the sound
of tens of thousands of thunders. Unless the soul is able to attain unifica
tion, dread and terror may set in and the soul will fall unconscious. Then
the great vision of the light-presence will transform into the vision of dark
radiance. This is a vision of the tree of death and fierce divine presence.
The angels of wrath appear, the seven hells and abodes of chaos, and all
of the legions of the great void and chaos. It is the very same divine pres
ence, but beheld by the mind and heart filled with fear. If the initiate is
able to recognize the nondual nature of the light and the darkness, and
that this vision is the radiant nature of the holy soul, then he or she will
be delivered and taken up into the abode of supernal light. This vision
corresponds to the universe of Beriyah, where the dominion of darkness
comes into being, and to the inner matrix of the body of glory, the secret
of which is the union of the light and the darkness.
The vision of dark radiance can easily be overwhelming, and if the soul
is overwhelmed, then the vision of the infinite arises. The divine kingdom
and the demonic kingdom appear together, and all worlds and realms in
between the world of supernal light and the dominion of darkness—the
whole matrix of creation fills the vision of endless space, and the initiate
sees with the light of Adam Ha-Rishon from beginning to the end of cre
ation. This divine vision is completely beyond mortal imagination. Every
possibility of creation is present in it—from the light and great ascension

to darkness and the pit of destruction. It is much like the vision of the
apocalypse of St. John, except it is not centered upon the planet earth but
rather the entire universe and all worlds and realms that are in it.
The soul is endowed with a great power of clairvoyance in this vision,
and is completely empathic and telepathic. The soul can see directly into all
mysteries of the soul, creation, and God, and is able to perceive all past
and future incarnations. Every teaching, initiation, or instruction of spiri
tual practice one has ever received is clearly recalled, and the initiate may
even intuit secret mysteries never before disclosed. The vision of the infi
nite is also called the vision of the great name of God, for all of the Olam-
ot from Adam Kadmon to Asiyah appear, which correspond to the four
letters of the holy name.
This divine vision represents a great opportunity for enlightenment
and liberation for souls that have established themselves in the holy sanc
tuary in previous lives. If a soul is able to recognize this great magical dis
play as the radiance of the soul of light and, thus, unify itself with Christ
in God, then the soul will be liberated from the gilgulim and taken up into
the abode of supernal light. Likewise, divine grace may empower remem
brance of the holy soul and an initiate may experience divine rapture
through graee at this point in the afterlife states. This vision corresponds
to the outer matrix of the glorified body of Melchizedek, which is the
body of manifestation or emanation. If this divine vision passes without
recognition, then the soul assumes an astral body akin to the image of it
self in the life from which it has departed, moving once again into the
currents of the gilgulim.
In the case of most ordinary human beings, the initial cycles of the af
terlife experience are like a lightening flash in the mind, passing away the
very instant they arise. The positive karma generated by spiritual practice
and spiritual living that will allow the soul to attain self-realization has not
been developed in previous lives. These states primarily relate to the
faithful and elect who have sojourned the path to enlightenment as taught
by one of the world wisdom traditions and who have labored for the de
velopment and evolution of their soul-being. The appearance of these vi
sions, of course, will reflect the knowledge and understanding of the
individual experiencing them and will assume forms corresponding to his
or her respective Tradition.
The Afterlife Below

The afterlife experience for most souls begins in the universe of Yetzirah
or the astral planes, specifically, the astral dimension of the earth. Arising
out of the black path, the soul passes into the brilliant white light, falls
unconscious, and regains consciousness in the astral earth where it as
sumes an astral body. The experience is much like ordinary dreaming in
which a person falls asleep and, from the deep sleep state, dreams arise,
but the person forgets that they are asleep and dreaming. In a similar way,
when the soul first arises out of the black path and appears in the astral
earth, the person does not remember that he or she has died.
This astral body is far less energetic and luminous than the body of
light in the previous afterlife states, although it possesses all senses and is
extremely light, subtle, and very mobile, and is said to be ten times more
lucid than the physical body. It has a basic capacity of clairvoyance and is
empathic and telepathic to a certain degree, though the clairvoyant ca
pacity is not under conscious control. Until the afterlife experience, called
the judgment, this body resembles the person of the former life in the
prime of youth. It is in perfect health without any defect whatsoever
(even if the person suffered a physical disability in life). Because it has no
physical basis, this body can pass through solid objects, and in it one is
able to transport oneself to a person or place by merely thinking of it. Un
aware one is in this subtle body, however, and unaware that one has died,
most movement is not under ones conscious volition. In this sense, this
phase of the afterlife experience is dream-like, for just as dreams occur
outside of an ordinary persons conscious control, so also does this after
life experience.
Essentially, this cycle of the afterlife experience is the wandering of the
soul in the astral earth parallel to the material earth, so that the person
sees the events transpiring in the material dimension but is unable to in
teract with the material world. The soul tends to go to places that are fa
miliar and tries to visit loved ones and friends. However, except perhaps
for some children or rare individuals endowed with psychic perception,
one cannot be seen by the living. The person will try to be seen and no
ticed by people and try to touch those who are friends and family, but to
no avail. The person will try to affect things in the material plane or to use
their material possessions and find that he or she cannot. Powerless, he or

she will witness the mourning of family and friends, and see preparations
for his or her funeral and the dispensing of his or her possessions. Many
individuals swiftly realize that they are dead, but for others, a powerful
denial may set in. In extreme cases, the spirit of the dead can linger
around the body and possessions for many weeks, sometimes even for
many years. While in this state a person will visit every place they ever
traveled in life and will recall events of life with great clarity as though
they were there.
This experience is extremely intense, for with the clairvoyant power of
this astral body, one experiences the thoughts and emotions of others. If
one has lived a kind and compassionate life, this could be a very pleasura
ble experience. However, if one has caused a lot of trouble to others and
harmed others, it can be a distinctly horrible experience. One is extreme
ly sensitive in this state and one feels the effects of everything one has
done to others—all the pleasure and pain amplified.
In the astral earth, there are all manner of spirits, including the spirits
of others who have died, and thus one comes in contact with spirits as
well. One is also equally sensitive to the energy of spirits and the kind of
spirits one encounters directly corresponds to the spiritual beings-forces
one is habitually linked with in life. This, too, can be either a wonderful
or horrible experience, all depending upon the karmic continuum of the
soul-being.
During this cycle of the afterlife experience, it is said that, every seven
days, the soul relives its dying and death. The average duration of this
cycle is said to be forty-nine days to one year, although it could be signif
icantly shorter or far longer than that. Some souls become earthbound for
many years and some for centuries before moving on. Essentially, this
cycle lasts until the soul lets go of the past life and is ready to move on.
When this happens, the soul passes into the afterlife experience called the
judgment.
At this point, the soul encounters a great light-presence that assumes a
form relative to the individual soul-being. This light-presence is accept
ing, warm, loving, and forgiving—it is all good. Essentially, it is the divine
radiance of the Christ-self that is at one with God and Godhead. In this
divine presence, one relives ones whole life in ones mind, integrating all
knowledge and experience gained, while giving an account. If there is

judgment, it does not come from the light-presence but from within one
self. If there is anything that cannot be forgiven, it is ones own inability
to forgive oneself and others. This is well reflected in the Lords Prayer
and the saying of Lord Yeshua, "Blessed are the merciful, for they will re
ceive mercy."
The judgment need not be a judgment,- it all depends upon how we
have lived. What it becomes is completely determined by the life we have
lived. If we have acquired knowledge, understanding, and wisdom, served
to uplift the human spirit, and have been loving, then it could well be a
most blissful and wonderful experience. Conversely, if we have enacted
evil and clung to darkness, we may encounter a presence of great wrath.
Peaceful, blissful, or wrathful, it is all the radiance of our soul-being, the
state of our own consciousness that we behold. From the judgment, some
souls are taken up into the heavenly abodes, while others may enter into
worlds and realms of the middle astral. Some wander in an astral dimen
sion of the earth, in what might be called a purgatory state, and may then
be taken up into one of the heavenly abodes or be reborn in the world
once again. Some souls pass through one of the hells or abodes of chaos
to purify the soul before the next incarnation. All of these states represent
transitions toward the next material incarnation. Most souls return to the
earth for physical incarnation,- however, some souls pass into otherworlds
beyond this earth. Although a soul may pass into the highest heaven—the
seventh heaven—until a soul attains supernal self-realization, it will even
tually return to a material incarnation to continue its development and
evolution.
Unlike the initial afterlife experiences in which the divine power spon
taneously appears, once the soul enters into the astral phase of the after
life, the divine powers only appear if the soul focuses his or her mind on
them and invokes them. One must remember the divine powers to invoke
them, which means that one must have formed a vital link with them in
ones previous lives. The astral cycles of the afterlife offer many opportu
nities for enlightenment and liberation, for if one does invoke a divine
name or Partzuf, an archangel, or an order of angels, they instantly appear
and one's soul can be carried in ascent. If one has engaged in spiritual
practice and spiritual living, such invocations will be a natural part of the
afterlife experience and may potentially result in supernal consciousness.

We also find the great virtue in having an incarnate tzaddik—for if the
soul visits family and friends, then it will draw near unto the holy tzaddik
who is likely to perceive the soul and render assistance.
While some initiates experience fruit in life from their spiritual prac
tices and are granted many spiritual gifts or magic powers, some initiates
experience very little in the way of fruition during their lifetime. For
many, fruition of their life's labor in the great work comes only at the time
of death and in the afterlife states that follow. This is reflected in the title
of the Rosicrucian grade associated with Yesod, which is called Theoricus,
implying knowledge without the generation of talents or spiritual gifts.
According to the Zohar, there is great merit generated by one who seeks
to acquire knowledge and who engages in spiritual practice without see
ing any fruit in life, for it may well lead to a greater fruition at the time of
the transition of the soul beyond the body. Death and the afterlife is the
real revelation of the development and evolution of the soul-being, and as
the Scriptures say, "To one who lives by faith, it will be accounted to him
or her as righteousness."
The subject of dying, death, and the afterlife properly belongs to Yesod
because the bulk of the afterlife experience is principally astral and corre
sponds to Da'at-Yesod on the Tree of Life. Essentially, the entire afterlife
experience occurs within one's consciousness, but then so also does this
life! Thus, the recognition of what appears as the radiant nature of one's
holy soul is as much a part of Gnostic practice in life as it is in the afterlife
states. This process we speak of in terms of death and the afterlife occurs
in sleep and dreams,- it is happening on a subtle level all the time, even in
waking consciousness. If one wonders where the heavens and hells are,
and all the worlds and realms of the inner planes, they all exist in the same
space at the same time, right here and now. We exist in them and they
exist in us. It is simply a matter of becoming fully conscious and develop
ing a continuity of self-awareness throughout all states of consciousness.
Then one will realize the metadimensional nature of creation and the sa
cred unity underlying it. This is, in essence, what Gnostics mean when
they speak of the resurrection and ascension—an awakening to a greater
reality.
The Prophet of the Apostle of Light

As it is written in the prophet Isaiah, "See, I am sending my messenger ahead
of you, who will prepare your way,- the voice of one crying out in the
wilderness-. ‘Prepare the way of the Lord, make his paths straight/"
John the Baptizer appeared in the wilderness, proclaiming a baptism of
repentance for the forgiveness of sins. And people from the whole Judean
countryside and all the people of Jerusalem were going out to him, and were
baptized by him in the river Jordan, confessing their sins. Now John was
clothed in camels hair, with a leather belt around his waist, and he ate lo
custs and wild honey. He proclaimed, "The one who is more powerful than I
is coming after me, I am not worthy to stoop down and untie the thong of his
sandals. I have baptized you with waterf but he will baptize you with the
Holy Spirit." (Gospel of St. Mark 1:2-8)
The Kabbalah says that one does not have to withdraw from the world
in order to seek higher states of consciousness and self-realization. In fact,
in the case of most souls among the faithful and elect, the mission of their
Neshamah demands a strong contact with the world as much as with the
divine powers above. Yet the Kabbalah also says that there are souls of
higher grades who enter that are not meant to have much contact with
the mundane world, but whose mission is otherworldly and who are des
tined to withhold themselves from the mundane sphere. These latter are
very rare and special tzaddikim who qualify for the title ''maggid" (angel
ic) because their mission is akin to that of a great angel and their soul
abides more in the heavens than in the body. According to the Tradition,
John the Baptist was a holy tzaddik of this class, and thus he is often
called the maggid of the Holy Gospel.
As we have said, the soul of Elijah was reincarnate as John the Baptist,
and the Christian Kabbalah says that all of the great prophets sent forth a
holy spark of their Neshamah into the soul of John, so that the divine
fullness of the Baal Shem—the master of the name—would be incarnate
in him. He was, himself, a great light-presence in the world, embodying
the light of the succession of prophets who went before him, and yet it is
written of John: 'There was a man sent from God, whose name was John.
He came as a witness to testify to the light, so that all might believe
through him. He himself was not the light, but he came to testify to the
light. The true light, which enlightens everyone, was coming into the
world" (Gospel of St. John 1:6-9). According to a Christian midrash
(story, myth, or legend) associated with this set of verses, John not only
came to bear witness to the incarnation of the supernal light, the soul of
the Messiah, but to serve as the opener of the way and midwife.
John was only six months older than Yeshua, and from his earliest
youth was set apart and given to a Baal Shem of an assembly of prophets
to be raised. He dwelled always in the wilderness, apart from mundane so
ciety and, until his imprisonment by Herod, never set foot in a town or
city of the profane human establishment. Whatever teachings he re
ceived, he remembered from the very first instruction, and the way of the
Merkavah came easily to him, as though it were child's play. Who else
could be the holy tzaddik of the one who was to be first among hu
mankind to be anointed with the supernal light of God?
When John and Yeshua stood together at the River Jordan, the great
angels Metatron and Sandalfon stood with them, the seven archangels of
the Christos formed a circle about them, the corresponding orders of holy
angels formed a circle outside of that inner circle, and the souls of the
righteous and spirits of the prophets also gathered around. It was as
though Johrrand Yeshua became a gate of supernal light in the material
world. This is the visionary dimension of the baptism of Yeshua by John
that is envisioned in Gnostic meditation upon the advent of the Messiah
entering into the world.
A Christian midrash, which speaks of the baptism, says that, when the
Spirit of the Messiah entered into Lord Yeshua, it awoke in St. Mary Mag
dalene too, and that the union of Lord Yeshua with the Holy Spirit was
the union of the Bridegroom and Holy Bride on an inner level. Thus in
the baptism, John is as a tzaddik presiding at a wedding. Accordingly, the
wings of the great angels of Keter and Malkut are said to be the wedding
canopy, and when Mazzal Tov (good luck) was proclaimed, it was good
fortune for the world, completing the blessing of creation in the begin
ning when God said, "It is very good."
In the Christian Kabbalah, John the Baptist is the Partzuf (Partzuf
below, personification or embodiment) of Yesod. First, because he is the
tzaddik of the perfect master and Yesod is the Sefirah of the holy tzaddik,-
second, because he is the tzaddik who presides over the wedding of the
Bridegroom and Bride, and Yesod represents the union of the Bridegroom
(Tiferet) and Holy Bride (Malkut). When Malkut is united with Tiferet,
the supernal light of Keter is brought down. This is the very essence of
holy baptism.
John the Baptist plays as central a role in Gnostic Christian invocations
as do the Holy Mother and Bride. The Mother is often invoked and asked
to help give birth to Christ in us, and the Holy Bride is invoked and asked
to join our soul in complete unity with Christ. The spirit of John the Baptist
is invoked to open the way and to serve as the midwife in our process of
giving birth to the Christ consciousness. Likewise, when we seek knowl
edge of the way of the prophets and prophetic consciousness, John the Bap
tist is called upon. Many Gnostic meditations focus upon the image of John
the Baptist in much the same way as upon the image of the Mother, Son,
and Bride,- the maggid of the Gospel is viewed inseparable from the divine
incarnation, just as Yesod is inseparable from the Pillar of Compassion.
In Judaism, the spirit of Elijah is said to visit every rite of Milah (cir
cumcision), and the soul of Elijah is said to come among the faithful at
every Passover feast. In Gnostic Christian tradition, the Spirit of John is
said to be present at every rite of baptism, and the Soul of John is said to
attend every feast of the resurrection.
The Strength of the Almighty

The archangel Gabriel is the manifestation of Yesod in Beriyah. Gabriel
literally means the "strength of God" or "God is my strength." Perhaps
more than any other archangel, Gabriel reveals the enigmatic nature of
angelic beings. Although we often project human ideals upon the arch
angels and angels, and all too often sentimentalize the angels, in truth
they are other than human, and are otherworldly in nature. The motiva
tion of the angels cannot be understood in human terms or mortal values.
Although, at times, angels can be very helpful to human beings, they can
also be very dangerous and even harmful. While they may serve human
interests that are aligned with the divine will, just as often they may op
pose human interests. Essentially, what angels are to us depends entirely
upon our relationship with the divine.
Gabriel stands in the western quarter of the sacred circle, and while as
sociated with love and devotion, Gabriel is also associated with darkness,
death, and destruction. According to the Tradition, it was Gabriel who
wrestled with Jacob at Peniel, wounding him on his thigh, and Gabriel en
acted the destruction of the cities of Sodom and Gomorrah. When it says
that the Lord sought to kill Moses following the revelation of the burning
bush (Exodus 4:24), it is Gabriel who is said to have stalked Moses, as
suming the form of a great dragon, akin to Leviathan. Yet, Gabriel is the
archangel of the annunciation, who brings glad tidings to the Holy Moth
er and who proclaims the birth of the Holy Child to the shepherds.
Gabriel is also said to be one of the two holy angels present at the resur
rection and ascension. In the vision of Daniel, Gabriel is the man in white
linen helped by Michael, and according to the Kabbalah, he is the man
clothed in linen in the vision of Ezekiel. When St. Mary Magdalene was
lost and wandering before her awakening, Gabriel acted as her guardian
angel and is said to be the holy angel that bound the demons away when
she was exorcised by the Lord. Gabriel is also credited with saving three
holy men from a fiery furnace. Gabriel is said to be the guardian of the pa
triarch Joseph and, according to Islamic tradition, is the angel that spoke
to the prophet Mohammed.
Gabriel is known as the Prince of Paradise (Tebel-Vilon), the first heav
en, and is the ruler of the guardians of paradise and the great guardians of
the continuum-covenant. He-she also has dominion over the cycles of the
moon and the element of water, and is said to be a giver of dreams and vi
sions. Gabriel is also said to be the watcher who stands guard at the gates
of the abyss and the great angel who holds the keys to the pit of Abaddon
(destruction). These attributes of archangel Gabriel well portray the enig
matic nature of angelic beings. The teachings on Gabriel are meant to re
mind initiates that the true nature of angelic beings will always be
something of a mystery—a thing wise to remember when invoking them.
There are several images used in invocations of Gabriel. Perhaps the
oldest is the image of a human, clothed in linen of brilliant white, with a
body composed of pure fire. Another is the image of a great winged
angel, in robes of amethyst with wings of rainbow glory. Gabriel is also
envisioned in robes of blue with subtle hints of orange when invoked in
correspondence with the elemental force of water. In a certain form of
310 Chapter Thirteen ’
invocation, Gabriel is also envisioned in the image of a great dragon. All

of these divine images allude to mysteries of Yesod in Beriyah. In the most
basic invocations of Gabriel, the divine name of Shaddai El Chai is used
and the chant Gya Ko Ho Ge Ba Gabriel.
Gabriel is often called to bring about divine revelation through dreams
and visions, and for a deeper understanding of the prophets. In the Gnos
tic ritual most commonly used to consecrate the Holy Eucharist, the in
vocation of Gabriel plays a key part. He-she is also invoked to facilitate
justice and for the guardianship of the continuum. Associated with the
moon, Gabriel is also frequently invoked in lunar rites. As one of the four
great angels of the sacred circle, Gabriel has many roles in the continuum.
The Guardians and the Gates

At the level of Yetzirah, the Sefirah Yesod manifests as the order of Keru-
bim. The word Kerub is closely associated with merkavah and rakhav,
which means "to ride." Thus, Kerub connotes a vehicle, mode of trans
portation, or something ridden. This idea plays out when it is written,
"God rode on a Kerub, and flew,- he swooped down on the wings of the
wind" (Psalm 18:10).
The images of two Kerubim appear on the ark of covenant in the holy
of holies of the temple. In a verse mentioning them, there is another asso
ciation of the Kerubim to the word Merkavah: ". . . also his plan for the
golden chariot of the kerubim that spread their wings and cover the ark of
covenant of the Lord" (1 Chronicles 28:18). When the ark of the
covenant stood in the tabernacle and in the temple of King Solomon, it is
said that the space in between the Kerubim was a point of focus for
prophetic meditation. In speaking of the ark of the covenant, the Lord
said to Moses, 'There I will meet with you, and from above the mercy
seat, from between the two Kerubim that are on the ark of covenant, I will
deliver to you all my commandments for the Israelites" (Exodus 25:22).
The images of the Kerubim had "little faces," which is to say the faces of
children,- the Kerubim faced one another and their wings stretched out to
one another, so that they formed something of a gate. The ark contained
the two stone tablets of the law, the original Torah scroll (which is called
the 'Tree of Life"), Aaron's rod that bloomed, and a portion of the heav
enly manna that fed the children of Israel in the wilderness. The powerful
spiritual emanations of the holy objects were focused between the Kcru-
bim, so that a gate or portal was formed into the spiritual dimension.
Thus, concentrating his or her mind in this space between the Kerubim, a
prophet was able to enter into prophetic consciousness. With knowledge
of the divine names, a prophet would even be able to bring spiritual pow
ers of the upper worlds through this gate or portal.
This indicates that the Kerubim are gates from one dimension to anoth
er or from one world or realm to another and, as such, that they serve as
vehicles between one dimension and another or as connections between
dimensions, worlds, and realms of creation, but the Kerubim not only form
the gates, they are also the guardians of the gates they form. This is indi
cated in the Scripture by the kerub that is said to be placed at the gate of
the Garden of Eden, in whose hands is said to be a flaming sword that turns
this way and that, so that no one should enter into paradise apart from
Gods will. Thus, the Kerubim are the gates and they are the guardians, the
gate and guardian being one and the same. What is the nature of their
guardianship? In passing through the gate, the soul will either endure the
greater spiritual force on the other side of the gate or it will not. Such is
the true nature of the divine protection of a gate or portal.
In the vision of Ezekiel, the Kerubim are said to be the appearance the
Hayyot Ha-Kodesh assume, which indicates a very close association be
tween the Hayyot and the Kerubim. This is reflected in the correspondence
between Yesod and Da at on the great tree, and the teaching that Da at rep
resents what is revealed of Keter. While the Kerubim on the ark of the
covenant have one face each and their faces are those of little children, oth
ers among the Kerubim have four faces like the Hayyot—the face of a
human being, the face of a lion, the face of an eagle, and the face of an ox.
This alludes to the Kerubim as the "star gates" and "earth gates" through
which emanations from the spiritual world are said to enter into the astral
earth, and it places them in association with both the Ofhanim and Aralim.
In contemplating the Kerubim before the gate to the Carden of Eden
and the Kerubim on the ark of the covenant, when it is said that John and
Yeshua formed a gate of light at the time of the baptism, one cannot help
but think of the Kerubim. Likewise, when one looks at the Tree of Life
one cannot help but see the Pillars of Mercy and Severity as great Keru
bim, the Pillar of Compassion being the gate of the ascension formed in
between them. Accordingly, it is said by the masters of the Tradition that

a kerub of mercy and kerub of judgment must stand together to form a
gate, as the passage between dimensions, worlds, and realms requires both
mercy and judgment.
Any time there is a shift or projection of consciousness from one di
mension, world, or realm to another, the order of Kerubim is involved. As
watchers in between worlds, the Kerubim are said to hold great knowl
edge of secret mysteries, like unto the Aralim (thrones). Because gates or
in-betweens compose the matrix of creation and connect various parts of
creation to one another, the Kerubim are said to have the power of unit
ing things and to reveal the proper order of things. It is from the Kerubim
that initiates gain knowledge of the keys necessary to invoke and pass
through gates and it is Kerubim that are invoked as guardians of the con
tinuum and holy places. Although it is common to primarily speak of the
Kerubim as gates in space, to properly understand them one must also
consider them as gates in time, as space-time is inseparable. This alludes
to the powerful role of Kerubim in prophecy and their invocation in di
vine magic dealing with space-time.
Apart from the higher classes of Kerubim that serve as gates and
guardians, according to the Tradition there are also classes of Kerubim
that perform divine intercession and others that abide continually in
prayer and work wonders through their communion in Gods presence.
Besides these, there are said to be classes of Kerubim that are extremely
dark and wrathful, which are not frequently invoked by initiates on ac
count of their unpredictability and ferocity. Much like all the other orders
of angels, the Kerubim are also represented by a great diversity in classes
and types—certainly more than space allows to be described in this pres
ent work. However, the above discussion should put one well on track as
to what is meant by the Kerubim in the Kabbalah.
Spiritual Practices for Yesod

The Invocation and Meditation of John the Baptist
> Much insight into the Holy Gospel and divine incarnation can be
gained by meditation upon the maggid, John the Baptist. Likewise,
through invocation of the spirit of John, knowledge of the prophets
and the way of the prophets can be acquired. When gnosis of deep
mysteries is sought, it is not uncommon for an initiate to enact the

rite of baptism and go on retreat in the wilderness to invoke the
spirit of the prophets and practice meditation on the maggid.
> Pray the Invocation:
Eheieh, Yahweh, El Shaddai, Adonai—O Holy One of Being, grant me

the blessing of communion with the spirit of the prophets. In the name of
Moses, Samuel and Nathan, and Isaiah, Jeremiah, and Ezekiel. In the
name of the Anointed, the Bridegroom, and Holy Bride, O Spirit of the
Prophets, Spirit of John the Baptist, come and be with me. Appear in my
mind, speak in my heart, and illuminate my life—impart the blessing of
your presence upon me, and let us commune in the Spirit of Holiness.
> Having invoked, envision the divine image of the maggid magically
appearing in the space before you, clothed in a camels hair garment
with a leather belt, his hair disheveled and his eyes wild and pierc
ing. One foot is upon a flowing river and the other upon the earth,
and the whole image is radiant with glory—the image of the
prophet being formed of translucent light.
> Sometimes names of Cod and of the prophets are chanted, and
other times the meditation remains in silence, all according to in
spiration. Perhaps the spirit of John will speak to you, or perhaps
he will touch you and bless you. A word of knowledge might come
or a secret mystery might be disclosed,- sometimes one might see a
vision. Whether something or nothing at all, let whatever happens
happen. When the meditation is complete, envision the prophet
baptizing you with light and glory, your own body-mind radiant
with light, and the image of the maggid vanishing as he appeared.
Then give thanks to God for the divine revelation that transpires
through the prophets and praise the Lord. 1 his is the most basic
meditation with John the Baptist.
The Middle Pillar Meditation

The practices used from one initiate to another can vary greatly in a
Gnostic circle. However, the Middle Pillar Meditation is typically a point
in common in the continuum of spiritual practices among initiates of the
Tradition. It is the base method used to awaken the serpent power, estab
lish key centers in the subtle body, and to circulate spiritual energy
through the subtle body and aura. At the same time, it is an essential
method for drawing upon the ruhaniyut and shefa of the Middle Pillar of
the Tree of Life and, specifically, for drawing down supernal light into the
subtle body—a method for the generation of the body of light. Thus, it is
something more than a practice to awaken the fire snake, being an invo
cation of the Spirit of Messiah and the divine powers. While in the basic
practice only the divine names of the Middle Pillar are used, after per
forming the Middle Pillar, initiates may also invoke the archangels of the
Tree of Life and the orders of angels, or they may invoke a Partzufim such
as Yeshua Messiah, the Mother, or the Bride. It is often joined to other
practices.
The Middle Pillar meditation is used to generate spiritual energy nec
essary for projection of consciousness into a subtle body, for healing
work, and for divine magic. If we were to describe the Middle Pillar in the
simplest terms, it is the energy generator of an initiates continuum of spir
itual practice and, thus, serves as a cornerstone upon which a continuum
of daily spiritual practice is built. It is an excellent practice for self-healing
and is at the heart of the healing way in the Holy Kabbalah. All practices
of healing are developed by modification of the Middle Pillar. It is also a
primary method of psychic and spiritual defense. For energizing the sub
tle body and the aura, it makes it impossible for klippotic forces to form
links or engage in psychic assaults to cause harm. When one is like the
spiritual sun, then darkness, and negativity can find no roost. It is a pow
erful and versatile spiritual practice, and it is easy to learn and to use. It is
good for the beginner and the adept alike, and is often the very first prac
tice given to a novice initiate.
> Sit or stand, as you like, and set your mind upon your breath, let
ting your body find its own natural rhythm of breathing. Gather
your consciousness within behind the heart and calmly abide for
a few moments—just be.
> Shift your focus to the top of your head and envision on top of
your head a sphere of brilliant white light—diamond-like light
that sparkles with the colors of the rainbow, as though crystalline.
Imagine that you are breathing through this center on top of the
Yesod, the Foundation of All H5
head and breathe at least three cycles of inhalation and exhalation

through the center. Then bring the center to life with the intona
tion of Eheieh at least three times. (Three cycles of breath and into
nations of the corresponding divine name is the minimum number
for each center in the practice.)
> Envision that a channel of light descends through the top of your
head down to your throat and that a center of translucent lavender
light forms at the throat. Breathe through the center. Then bring
this center to life with the intonement of the divine name of Yahweh
Elohim.
> Envision that the light continues its descent to the center of the
torso at the solar plexus and forms a center of translucent golden
light there. Breathe through this center. Then awaken the center
by intoning the divine name of Yeshua (alternatively, Yahweh Elohenu
can be used).
> Envision the light progressing in descent down to your groin re
gion and forming a center of translucent violet light in the groin.
Breathe through the center and then bring it to life with the divine
name of Shaddai El Chai. (For a special flow of grace, the name of El
Shaddai may be used, or for special divine protection, the name of
Shaddai.\
> Envision the line of light going down to your feet and forming a
center of radiant darkness at your feet—like translucent obsidian
light. Breathe through the center and then intone the divine name
of Adonai. (For a stronger grounding of energy and oneself, the di
vine name of Adonai Ha-Eretz may be used; for a more devotional
practice, the divine name of Adonai Melekh can be used. Devotees
of the Holy Bride often use the divine name of Kallah Messiah.)
Envision a fiery energy kindled in the Malkut sphere (the black

sphere at your feet) and imagine a great stirring and pressure build
ing until a thread of fiery energy shoots up the channel of light
formed by the Middle Pillar. Envision the fiery energy and light
mingling in each center in ascent and the combined energy of
fiery light rushing up out of the top of your head, as though you
have become a great fountain of fiery light. See this light pouring
over you and washing through your sphere of sensation or aura.
> Imagine the flow of light becoming linked to your breath, so that
in breathing and envisioning you can consciously direct this fiery
light. As you exhale, envision a current of fiery light descending
down the front of your body, and as you inhale, the same current
flowing up the back of your body, thus creating a circuit flowing
around you.
> Once you establish the first current, then envision another current
going down the left side of your body and up the right side, also
linked to your exhalation and inhalation.
> Now envision a translucent sphere of the fiery light around you
and these currents moving independently in the sphere. Envision
your body as translucent fiery light and see all the centers in their
place in the body of light, and the descending and ascending force
flowing. Abide in meditation with this vision of awareness as long
as you can. This concludes the practice. (Sometimes the practice
is opened and closed with the Kabbalistic Cross. If the Middle
Pillar is performed to defend against negativity, the outer sphere
of light may be envisioned becoming solid and impenetrable, as
though becoming crystal that is self-radiant.)
> At first the idea of breathing through the centers or moving energy
through the aura and subtle body by breathing might seem some
what strange. However, within and behind the ordinary breath
there is another spiritual breath or energetic breath—the radiant holy
breath. In fact, there are five distinct winds or breaths within the
radiant holy breath in the subtle body, corresponding to the five
elements. The practice of breathing through the centers is a gentle
way to become conscious of this breath of the soul and, thus, is
included as part of the basic practice. In advanced practices, spe
cific breath exercises are given to further actualize and realize the
power of the holy breath.
FOURTEEN
MALKUT THE
DIVINE
KINGDOM
Attributes
Thirty-Two Paths of Wisdom: Scintillating Consciousness
(Sekhel MitNotzetz); it is called this because it elevates
itself and sits on the throne of Understanding; it shines
with the radiance of all the luminaries, and it bestows
an influx of increase to the Prince of the Face
Malkut: The Kingdom
Place "on the Tree of Life-. The base of the Pillar of Compassion
Divine Name: Adonai

Alternative Divine Names-. Adonai Ha-Eretz,- Adonai Melekh,-
Kallah Messiah
Partzuf Above: Kallah, the Bride,- Nukva, the Daughter
Partzuf Below: St. Mary Magdalene,- also King David
Divine Image-. The Image of the Holy Bride, St. Mary Mag
dalene,- the Maiden of Light crowned and enthroned
Archangel: Sandalfon
Order of Angels -. Ashim

Celestial Attribute: Holem Ha-Yesodot, Sphere of the Funda
mental Elements,- Eretz, the Earth
317
318 Chapter Fourteen
Titles Given to Malkut: The Community of Israel,- the Gnostic Circle,-

the Body of Christ, the Gate,- Valley of the Shadow of Death,-
Gate of Death,- Daughter of the Living One,- Holy Bride,- Matrix
of Life,- Maiden of Light,- Lower Shekinah,- Tree of Death,- Dove
of Peace,- Jerusalem,- Promised Land,- The Land Flowing with Milk
and Honey,- Gate of Prayer,- Depth of Evil,- Gate of Tears,- Gate of
Justice,- Sophia Nigrans,- the Kingdom of Heaven,- the Princess,- the
Queen,- The Virgin,- the Mistress of the Wilderness,- Holy Abode,-
Garden of Eden,- the Spirit of the Prophets
Level of the Soul: Nefesh, Vital Soul (Nefesh Behamit and Nefesh Elokit)
Heavenly Abode-. Vilon, the First Heaven—the Veil,- Tebel, Earthly

Paradise
Spiritual Experience: Gnosis of the Kingdom of God,- Rapturous Union

with Mother Nature,- Vision of the World To Come,- Vision of the
Lady in Red,- Vision of New Jerusalem
Virtues: Grounding; harmony with nature,- comfort with the body,- joy
in life,- sense of adventure,- discrimination or discernment,- aware
ness of surroundings,- awareness of abundance
Vices. Lack of focus,- disharmony with the environment and nature,-
disregard for the body,- greed,- delusion of lack or poverty,- poor
discernment,- dullness,- inertia,- lack of joy and vitality in life,- bad
neighbor
Symbols-. The Sacred Circle or Magical Circle,- the Sanctuary of Holy
Temple,- the Place of Meeting, the House of the Tzaddik,- square,-
equal-armed cross,- Maltese cross,- any sacred place,- nature,- a stone
or crystal; the Holy Pentacle or Coin of Redemption,- any currency,-
sandals or shoes
Commandment: Do not covet (Exodus 20:17)
Sermon on the Mount: Blessed are the poor in spirit, for theirs is the king
dom of heaven (Matthew 5:3)
Angel of the Apocalypse and the Churches: The Seventh Star and Lampstand,
and the message to the angel of the church in Laodicea (Revelation
3.14-22)
Malkut, the Divine Kingdom 319
The Holy Kingdom

A tree becomes mature when it is fertile and able to bear good fruit—
which is to say, fruit that contains seed. The life of a tree is in its fruit and,
in essence, a tree exists for the sake of generating fruit, which in turn cre
ates new trees. The same is true of the Tree of Life and the Sefirah Malkut,
which is the holy fruit of the tree. The Sefirot, from Keter to Yesod, exist
to bring about Malkut, which is the holy vessel that receives all of the
spiritual energies of the Sefirot. Malkut (kingdom) contains the spiritual
energies of all the Sefirot above it and is composed of the spiritual ener
gies of all the Sefirot, thus representing the immanent matrix of spiritual
forces manifest as creation.
Malkut is represented by the final He in the Tetragrammaton, which
indicates the sovereignty of the divine presence and power in creation
and connotes the idea of receiving. As we have seen, the first He in the
Tetragrammaton represents Binah-Aima and the upper Shekinah. Sharing
the same letter of the great name, Binah and Malkut are intimately con
nected. Malkut is called Nukva, the Daughter, and is the lower Shekinah.
Binah-Aima is the transcendental matrix of forces on an archetypal level,-
Malkut-Nukva is the matrix of forces in actual manifestation. This matrix
of creation is, in essence, one and the same—the Mother representing the
ideal and the Daughter representing the actual. Thus, the divine Mother,
as the upper Shekinah, is the presence and power of Cod beyond crea
tures and creation, and the Holy Daughter, as the lower Shekinah, is the
presence and power of God within creatures and creation.
Because Malkut is complete receptivity, it is said that 'she has no light
or life of her own" but has only the light and life she receives from the
supernal Mother via the six Sefirot between Binah and Malkut. Thus, the
appearance of the Shekinah in the lower planes and in the world is de
pendent upon the divine powers that are invoked and the degree to
which the ruhaniyut and shefa of the Sefirot are brought down into
Malkut, which on the most fundamental level represents the material
world. Accordingly, the Shekinah may appear bright or dark, as a mani
festation of mercy or judgment, all dependent upon the balance of the
divine powers that are invoked or evoked by human beings. Life on earth
can be heavenly or hellish, all depending on the actions of human beings.
As all life is a manifestation of the Shekinah—the divine presence and

power—how life unfolds and everything that transpires in it is how the
Shekinah appears.
Malkut is Nukva, the Daughter, but she is also Kallah, the Holy Bride.
You will recall that Tiferet (the six) manifests as the Son and Bridegroom.
When the supernal light is brought down into Malkut and she is filled with
the ruhaniyut and shefa of Tiferet (the six), she is united to Tiferet. When
Tiferet and Malkut are united, the Son becomes the Bridegroom and the
Daughter becomes the Holy Bride. This corresponds to the bright appear
ance of the Shekinah and manifestation of divine providence according to
mercy. Conversely, when the flow of supernal light and the ruhaniyut and
shefa of the six is impaired and Malkut is separated or divorced from Tifer
et, Malkut is called the divorced woman, the widow, or the Shekinah in
exile. This corresponds to the dark appearance of the Shekinah and the ।
manifestation of divine providence according to judgment. |
Essentially, Malkut represents the power that God gives to us to receive ,
from him (or her) and the idea of the human being and creation as a holy j
vessel of Gods grace—specifically, as a holy vehicle through which the
divine presence and power might be realized and embodied. In Malkut, |'
the purpose of giving and of creation is fulfilled. It represents the rela- J
tionship in which the one who receives can reciprocate and become the ]
"giver," and in which the human being becomes the embodiment of Gods i
presence and power. This is how the Malkut of Cod is manifest in the ma- •
terial world.
The highest manifestation of Malkut is at the level of Adam Kadmon. j
In the universe of Adam Kadmon, the Sefirot are composed of clear or r
transparent light—the pure light of the Infinite, which is the inmost n
essence of the supernal light. This is the light of the Soul of the Messiah, h
and Malkut of Adam Kadmon is the body of the primordial human
being—the anointed one of God—which is composed of transparent *
light. Malkut of Adam Kadmon thus corresponds to the full realization of
the truth body of Melchizedek and is called the supernal light-presence or
clear-light joy. 1
At the level of Atzilut, the transparent light appears as white brilliance, j
which is said to be akin to a spiritual nuclear fire. This fiery light is the f
glory that pours forth from the mystical body of the Messiah and mani- ]
fests as Malkut of Atzilut, which is the world of supernal light. In essence,

the supernal light-presence (Malkut of Adam Kadmon) and the world of
supernal light (Malkut of Atzilut) are inseparable, and yet there is a most
subtle and sublime distinction between them that allows the universe of
Beriyah to come into being.
In Beriyah, the white brilliance manifests as rays of rainbow glory, the
aura of the Messiah, as it were, which represents the emanation of the
cosmic Christ and all spiritual forces of creation. The aura of the Messiah
is called the light of the heavens and Malkut of Beriyah is called the king
dom of heaven, for, receiving this light of the cosmic Christ, Malkut of
Beriyah gives birth to the seven heavens and all of the celestial abodes.
This level of Malkut corresponds to the realization of the glorified body
of Melchizedek—the angelic or heavenly body.
The kingdom of heaven is the light of the universe of Yetzirah, of
which the Lord has said, "I formed the light and created the darkness..."
From this light, the holy angels and all spirits of righteousness were
formed and, thus, Malkut of Yetzirah is called the world of angels. It is the
light of the world of angels that is the light of the material world. Malkut
of Asiyah is the material universe and world, specifically this good earth,
to the degree the kingdom of heaven is reflected in it and the world is es
tablished upbn the divine order that Malkut represents. Basically, Malkut
represents the culmination of the process of creation that transpires in
each of the Olamot and is the divine order as it manifests in all five
universes.
Associated with the final He of the Tetragrammaton, which represents
the universe of Asiyah, Malkut is primarily spoken of as the material world
and the matrix of spiritual forces within and behind the material dimen
sion. The idea of Malkut as the purpose of the whole Tree of Life—the
holy fruit of the tree—and its primary correspondence to the material uni
verse and the material world, reflects the importance the Kabbalah places
on the material world for fulfillment of the divine plan. In the Christian
Kabbalah, life in the material world is considered a precious gift, because
only in the material plane can the soul-being develop, evolve, and make
actual progress toward full self-realization. Afterlife states are merely the
integration of experience acquired during incarnation. Until the soul-being
evolves beyond the need for physical incarnation, the material plane
serves as the principal vehicle for enlightenment and liberation. While,

indeed, there is great darkness and evil in the world, and death and de
struction reign in it, nevertheless the material world is the ideal realm for
progress and is necessary. If one examines Kabbalistic teachings closely,
whether Jewish or Christian, one will even find suggestions that the ma
terial world itself is destined to be transformed by the supernal light into
a world of supernal light—every particle of matter is said to contain this
light of the Infinite. Essentially, the message of Malkut is that this life is
sacred and that its purpose is ultimately enlightenment and liberation of
the soul. It is like a holy womb giving birth of our soul to eternal life.
The Presence of the Lord

At the level of Atzilut, the Sefirah Malkut manifests as the divine name
Adonai, which translates as "the Lord." In Judaic Tradition, the Tetragram-
maton was pronounced only by the high priest in the holy of holies or by
a prophet in seclusion seeking to invoke prophetic consciousness. Thus,
the name of Adonai was created to be spoken in place of the Tetragram-
maton, so that, anywhere the name of Yahweh appeared in the Torah, it
would be pronounced Adonai. In the same way that Malkut is a vessel for
the spiritual energies of all of the Sefirot, so the name of Adonai is a ves
sel for the name of Yahweh and serves as a shield to preserve the holiness
of the great name of God.
You will recall that, in the Judaic Kabbalah, the divine name of Binah is
"Yahweh pronounced as Elohim." The same is true of Malkut,- the name of
Malkut is "Yahweh pronounced as Adonai." This reflects the intimate con
nection between Binah and Malkut, the Daughter being the manifestation
of the divine Mother in creation or what is called created wisdom in the
Christian Kabbalah. The name Adonai itself indicates the idea of created
versus uncreated wisdom in the sense that it is a name created as an outer
vessel of Gods true holy name—Yahweh—which is emanated and not
created.
Malkut is the most restricted gradation of the supernal light. It is for
this reason that Malkut is called a "depth of evil" in the Sefer Yetzirah. As
we have seen, tzimtzum creates the possibility of darkness and evil. Thus,
with the Sefirah that is most constricted comes the possibility of the
greatest darkness and evil. The name Adonai, therefore, represents the
manifestation of Gods presence and power in a more diffused and limited
way than any other divine name. The virtue of this is that the name
Adonai is accessible to anyone who seeks to call upon the name of the
Lord, even if the person is in a state of impurity or encumbered by klip-
potic influence.
As we saw in the previous chapter, Yesod has three variations of the
name Shaddai to designate manifestation of the Sefirah under the influ
ence of mercy, judgment, or compassion. Malkut, however, has only the
proper name of Adonai,- thus Adonai can indicate peaceful, wrathful, or
blissful manifestations of the Divine. This alludes to the truth of God as
the source of all life and of all spiritual beings-forces, whether good or
evil, and to the divine providence that holds dominion over all spiritual
forces. Adonai is the presence and power of God in any appearance it
might assume—Lord of the light and Lord of the darkness, Lord of life
and Lord of death.
Given the broad range of the divine name Adonai, this name reminds
us that everything transpires according to divine providence and the holy
law. Nothing happens without a reason—a greater purpose and meaning
in the divine plan. As we have said, even darkness and evil, death and de
struction have a place and purpose in creation and ultimately serve the di
vine will. While the greater purpose and meaning of certain events in life
may remain a complete mystery to us, nevertheless, it is important as
Gnostic initiates that we know and understand this fundamental truth—
for only then will we realize the divine presence and power that manifests
with us and as us in this life.
Adonai is the name of life as it is—good and evil alike—and the name
reflects the very process of life. Adonai is composed of four Hebrew let
ters: Aleph (K)-Dalet (H)-Nun (2)-Yod C). Aleph is the "yoke of the Spir
it," the one life-power. Dalet is the "door of life." Nun is the opposite of
Dalet, being the "gate of death." Yod is the "holy spark" or "seed of light"
being realized through the process of birth, life, and death. Thus, Adonai
means the individuation and self-realization of the spirit-power through
the process of birth, death, and rebirth, until the divine fullness of Yechi-
dah is awakened and realized. As much as the name of the Shekinah, it
is also the name of self-realization. It is in this sense that the divine
name Adonai is often given to Yeshua Messiah, for he represents the first
human being of supernal self-realization.
There are two common variations of Adonai associated with Malkut—
Adonai Ha-Eretz and Adonai Melekh. Adonai Ha-Eretz means the "Lord
of the Earth" and Adonai Melekh means "Lord King." These two divine
names represent the sovereignty of Cod over the earth and creation.
Adonai Ha-Eretz specifically indicates Malkut as this good earth when
the kingdom of heaven is reflected in it and Adonai Melekh specifically
indicates Malkut as the manifestation of the divine will in creation. Other
names are formed from Adonai as well, such as Adonai Ha-Olam, "Lord of
the Universe," or Adonai Messiah, "Lord Anointed." However, the essen
tial meaning of Adonai always remains the same—all are the name Adon
ai, and Adonai is everything.
The Rainbow Veil

The veil of the abyss divides the supernal and moral triads and the veil of
Paroket divides the moral and action triads. These "veils" are reflected in ।
the veil of Qeshet, which is between the action triad and Malkut. Qeshet
is the Hebrew word meaning "rainbow," and the veil of Qeshet represents ,
the refracted light of the supernals passing through the astral planes. .
This is the light of fantasy, false dreams, and visions that are reflected j
into the astral, but do not bear the necessary conditions and energy to ac- (
tually manifest. Likewise, the veil of Qeshet represents misperceptions of ;
the metaphysical dimensions and all manner of strange doctrines engen
dered by them, from atheism to the most outlandish cultic teaching. Es- ।
sentially, the veil of Qeshet is what hinders and obstructs the true opening
of mystical or spiritual consciousness. On the one hand, we could speak of J
the veil of Qeshet as the product of seeking a spiritual view that agrees .
with us or composing a spirituality of ideas that we like, versus seeking
gnosis of the truth, whether it agrees with us or not. This phenomenon is f
common in so-called "modern spirituality" and prevents the manifestation (
of the spirit of truth. On the other hand, we could speak of this veil as psy
chism and mediumship at their worse, which tends to lead completely
astray from any authentic spirituality. If the veil of the abyss is cosmic ig- (
norance, and the veil of Paroket is the karmic matrix, then the veil of
Qeshet is karmic vision—specifically, the vision of ignorance.
In Rosicrucian Tradition, the grade of theoricus is attributed to Yesod

and the grade of zelator is attributed to Malkut. The titles of these Rosi
crucian grades give us a clue as to how the veil of Qeshet can be parted so
that we can pass beyond it, for zelator is a novice initiate who is zealous,
enthusiastic, and excited with all the new possibilities that arise with the
dawning sense of the mystery,- however, he or she is ignorant of the mys
tery. The theoricus is a novice initiate who has recognized his or her ig
norance and therefore seeks a spiritual education—one who studies,
contemplates, prays, and meditates, seeking true knowledge of the meta
physical dimensions and the mysteries. Thus, to pass beyond the veil of
Qeshet, one must go to school—study in an authentic wisdom tradition
or Mystery school—and receive initiation. Obviously, a well-educated
spiritual teacher and experienced guide is the best way to liberate oneself
from the veil of Qeshet to experience a true spiritual or mystical awaken
ing, and a spiritual community provides the ideal environment for mysti
cal attainment. This is the basic message of all teachings on the veils.
Spiritual education, however, is not something imposed from the out
side, but, as we have said, is a drawing out of what is within oneself. It is
not so much that an initiate is going to tell you the truth as much as to
teach you how to look and see it for yourself. The message of Malkut is
that the spirit of truth is within you and that it is reflected everywhere in
nature. One need only learn how to look and see, and to listen and hear
it. In a valid wisdom tradition, all teachings are taken as provisional and
meant to be proved in ones own experience. This is the education that
dispels the veil of Qeshet.
Qeshet means something more, however, for it is not only a veil of the
cosmic illusion-power, but is also a symbol of promise. The rainbow is the
sign of the covenant that God made with Noah and his family (humanity)
when they emerged from the ark after the flood. It is written.- "God said,
This is the sign of the covenant that 1 make between me and you and
every living creature that is with you, for all future generations: 1 have set
my bow in the clouds, and it shall be a sign of the covenant between me
and the earth'" (Genesis 9:12-13). On the one hand, this is said to be the
promise of the preservation of the human life-wave on earth until the
dawn of a supernal or supramental humanity. On the other hand, it is said
to be the establishment of the kingdom of heaven as a sanctuary of the

faithful and elect in their journey to enlightenment.
The dual attribute of the veil of Qeshet might at first seem something
of a contradiction—the idea of karmic vision and the idea of the promise
of enlightenment. However, if one understands karma to mean evolution,
and one understands the role of cosmic ignorance for the sake of individ
uation and free will, then one will realize that karma is as much a vehicle
for enlightenment and liberation as it is for ignorance and bondage. After
all, the veil of Qeshet is in the mind, and it is the same mind that is en
lightened or unenlightened.
The Life of St. Mary Magdalene—

The Incarnation of the Holy Bride
The oral tradition of Christian Gnosticism is replete with myths and leg
ends of St. Mary Magdalene, including esoteric teachings attributed to (
her. As we have seen, she is believed to have been the consort and wife of
Yeshua Messiah, copreacher and codivine with him. She is the apostle of ]
the apostles, the Holy Bride and incarnation of Christ the Sophia. Basi
cally, Lady Mary represents the embodiment of the Partzuf of Malkut in j
the Gospel—Nukva, the Daughter, and Kallah, the Bride. I
According to the Tradition, the soul of Lady Mary was previously in- j
carnate as Rachel, Jacobs most beloved wife, and as Rahab, the prostitute j
who helped the spies of Israel to escape from Jericho. Rachel was the j
mother of Joseph and Benjamin and it is said that her soul took on the .
karma of incarnating as Rahab in order to help the children of Israel enter I
into the holy land. Were it not for Rahab saving the two men sent to spy •
out the city of Jericho and had the two men not returned, it is likely that j
the Israelites would not have had the courage to enter the holy land and
fulfill the promise of God. Thus, as Rahab, the soul of Rachel acted as a j
secret tzaddik.
You will recall that, according to the Tradition, the soul of Lord Yeshua t
was incarnate as Jacob and as Elisha. It is said that Jacob and Rachel were
soulmates, which is to say that they shared the same Neshamah. The cor-
respondence between Jacob and Rachel and the incarnation of Lord ,
Yeshua and Lady Mary therefore indicates that Yeshua and Mary are soul-
mates, the male and female aspects of one soul of light. Accordingly, ;
when the Tradition says that the soul of Yeshua attained supernal con
sciousness amidst an elder race before entering into the human life-wave
on earth, the same is true of St. Mary Magdalene.
The life story of Lady Mary is quite the opposite of Lord Yeshua, and
the difference well reflects the distinction between the Bridegroom (Tifer-
et) and the Holy Bride (Malkut). While being fully human, Lord Yeshua
was never a man of this world and did not directly involve himself in
mundane affairs. From his earliest youth, he was set apart and given a spir
itual education, including the esoteric knowledge of the mystical and
magical Kabbalah. His family was relatively poor, but deeply spiritual.
The situation into which Lady Mary was born was quite different. Her
family was very wealthy and was unspiritual. Her father was a merchant
and trader, and her mother enjoyed the finer things of life. She received
no spiritual education, although, like Yeshua, she was a spiritual prodigy.
Because of her family, her spirituality was deeply buried as she grew up
and she became completely immersed in the mundane world. Lord Yeshua
was always fairly clear about why he entered into the world, but Lady
Mary became lost and aimlessly wandered for some time. There are a few
among the elect whose experience is akin to Lord Yeshua, who never be
came immersed in unenlightened society and the establishment. For most
of us, our experience is more akin to St. Mary Magdalene—souls that be
come lost and immersed in great darkness before realizing the light that is
in us. In this sense, the experience of Lady Mary is closer to us and, for
many Gnostic initiates, it is through her that they experience the deepest
intimacy with the Christ-presence.
The otherworldliness of Lord Yeshua and the worldliness of Lady Mary
are an expression of Tiferet and Malkut, respectively. Tiferet is beyond the
world and Malkut is the world, and Malkut manifests as the divine king
dom only when joined to Tiferet. The same is true of Lady Mary as the
Holy Bride. She awakens and becomes Christ the Sophia only when she
meets Lord Yeshua in life and is joined to him as a disciple and consort—
then she becomes the divine kingdom. Until that time, she is lost and
wandering, like the Shekinah in exile, and experiences the extremes of
light and darkness, as all of humanity does while bound to cosmic igno
rance. The enigma of the Holy Bride is the enigma of all humanity and
the material world—how, on the one hand, humanity and the world are
divine and, on the other hand, how humanity and the world come to be
dominated by ignorance and darkness.
It is said that Mary Magdalene was a beautiful baby and an exquisite
little girl, and that her beauty grew from year to year as she matured.
Her beauty and grace were almost otherworldly, so that it is said it was
angelic and unimaginably enchanting. Men and woman alike noticed
her. Wherever she went, she was the center of attention. At the same
time, it is said that Mary dreamed dreams and saw visions and that the
spirits of prophets and angels visited her, but she would not speak of
these things for fear of being branded a witch or heretic. Her incompre
hensible beauty, the worldliness it invoked, and her spiritual depth cre
ated a vast struggle in Mary, so that inwardly she was truly torn and
greatly troubled. Because she had no one to confide in who might un
derstand and she herself was confused about her experience, her deep
troubling became torment.
Marys father arranged for her to marry a very wealthy Jewish man liv
ing in Babylon who was also a merchant and trader. In so doing, her father
hoped to get more business through new family ties and to acquire greater
wealth for himself. This became a greater torment to Mary, for she had
dreamed of her beloved and it was not this man, and in her heart of hearts
she did not want to leave the holy land. However, under ancient law, a
daughter could not refuse her fathers wishes and she had no choice but to
marry whomever her father arranged for her to marry. Thus, Mary and her
handmaid were placed with a caravan going to Babylon.
It is said that Marys inner struggle became so great during the journey
to Babylon that she began to lose her mind. Dark visions and nightmares
replaced her heavenly visions. She felt as though her soul was ebbing
away as the caravan moved further and further out of the holy land. On
the way, the caravan Mary traveled in was attacked by a large band of
robbers. Mary was taken, raped, and sold into slavery in Babylon. The
man who bought Mary turned her out as a prostitute for wealthy men,
and Mary was a broken woman—rage, hatred, and darkness filled her.
Here and there bright dreams would come, but feeling completely lost
and abandoned, they seemed to her like taunting and they fueled the
darkness that consumed her. It was as though she had descended into the
depths of Hades and the abodes of Gehenna (hell).
Because of her unimaginable beauty, she attracted the attention of very

wealthy and powerful men, and it was not long until one of them bought
her freedom. Yet she continued as a prostitute, as she could conceive of
nothing else to do and had no love for men. Having the ear of powerful
men, she acquired power. Consorting with wealthy men, she accumulated
wealth. She became immersed in political and social intrigue, manipulat
ing men and women alike. It is said that, at one point, she instigated a
conspiracy to murder on account of her hatred, seeing the man killed who
once owned her as a slave and made her a prostitute. Deeper and deeper
she sank into darkness, and it was as though she became an empty and
soulless shell animated only with an inner fury cloaked by an outward
beauty and charm.
At the point of greatest darkness in the experience of Mary Magdalene,
Lord Yeshua underwent the baptism and the temptation in the wilderness.
The influx of supernal light into the world awoke something within Mary.
She remembered the dreams and visions of her youth and the image of
the beloved she had known in her heart. Her rage turned into despair and
sorrow. She turned to God and called upon the Spirit of the Lord for de
liverance, repenting of the negativity and darkness. God heard Marys
prayer and sent a holy man to her—a guide to set her on the path. When
the holy man came to her, her heart and mind were opened and she re
ceived him. He told her that her father had died and that the Spirit of the
Lord called her to return to the holy land. He said to her, "In dreams and
visions, the Lord has shown you the path of your soul, and now the Lord
calls you to follow your dreams that you might pass from darkness into
the light. Seek out the Anointed One, for he will deliver you and heal
your wounds." So Mary made arrangements and set out for the holy land
with a caravan the very next day. On the same day that Lord Yeshua per
formed the first miracle at the wedding feast of Cana, it is said that Lady
Mary entered into the holy land.
Although something of the light-presence was awakening in Mary, it
was not an easy journey, for having entertained such darkness, she had
formed links with seven powerful demons and they plagued her along the
way. Once she entered the holy land, she straightaway sought out the
Anointed. She found him preaching to peoples gathered around him. She
hid herself in the back of the crowd and listened to him. His voice was as
the cooing of a dove, soothing and comforting to her, and yet his words
burned her to the core. At one point, he glanced at her, caught her gaze,
and he smiled. She felt something enter her—an energy or vibration that
pervaded her whole body. When Lord Yeshua finished teaching the peo
ple, he sent two disciples to bring Mary to him, and he waited for them
on the edge of the wilderness near the River Jordan.
According to the Gospel of St. Mark, Lord Yeshua exorcised the seven
demons from Mary. Gnostic Tradition says he then charged the two disci
ples to baptize Mary Magdalene, and when they had baptized her, he
took her out into the wilderness to teach and initiate her in secret. When
they returned, Yeshua announced that Lady Mary was to become his bride
and he gave instructions for the preparation of a wedding feast. The wed
ding took place three days later. From that day on, Lady Mary was always
in the company of Lord Yeshua, and she was copreacher and codivine
with him—one in body and soul.
Lady Mary was like a divine muse to Lord Yeshua and embodied the
pure desire to receive that fulfilled his holy desire to give. Through her
presence, Lord Yeshua was inspired to impart the inner and secret teach
ings of the Gospel and the light of the Christ-presence increased in him a
hundredfold. In private, he gave her the inmost secret teachings, which
only she and her brother St. Lazarus received, so that the whole mystery
of the Gospel of truth was revealed to her. Alongside Lord Yeshua, she
preached the Gospel and worked wonders,- she taught and initiated the
women disciples and led them in the way, truth, and light. Grace upon
grace, light upon light, came through St. Mary Magdalene. Lord Yeshua
drew forth the supernal light that was in her and she drew forth the su
pernal light that was in him.
Within and behind every miracle and significant event in the life story
of Lord Yeshua, there are stories of St. Mary Magdalene and the role she
played in the mystery drama of the Gospel. According to Gnostic Chris
tianity, the Gospel of truth emerges from the love-play of the Bridegroom
and Holy Bride, and, in their union, they fulfill and complete one anoth
er. He is the Son of the heavenly Father, Christ the Logos, and she is the
Daughter of the earthly Mother, Christ the Sophia—the Soul of the
world. Through Lady Mary, the Holy Bride, humanity and the world are
joined to Yeshua Messiah and, in her redemption, all souls are redeemed.
Malkul, the Divine Kingdom 33t
As we said in our exploration of the mystery of the crucifixion, Lord

Yeshua made his body a magical talisman of the negative karma of the
world, so that, in submitting himself to be crucified, the negative karma of
the world was crucified in him. It was through his union with the Holy
Bride that he was able to do this, for it is through her that he becomes in
timately connected to the world and the darkness that rules in it. Incar
nating in an unenlightened family and submitting herself to the dominion
of the establishment, her experience of rape, slavery, prostitution, and her
fall into the depths of darkness are all talismatic acts through which Lady
Mary takes the darkness of the world upon herself. In the covenant of
marriage, husband and wife become "one flesh." Thus, just as the experi
ence of Lord Yeshua became the experience of Lady Mary, so did Lord
Yeshua take upon himself the experience of Lady Mary and the great
darkness she had bound to herself. In essence, in Gnosticism, the early life
of Lady Mary is integral to the mystery of the crucifixion and resurrec
tion, for she also undergoes the same heroic act of allowing herself to be
a holy sacrifice for the enlightenment and liberation of souls. If one con
siders her experience, it is as though she, too, was crucified and experi
enced the descent into hades and the depths of hell and was raised to
eternal life from among the dead. Because she descends into the depths of
darkness, Lord Yeshua also descends into the pit to deliver souls bound to
the dominion of darkness—the Holy Bride leading the way.
This great mystery is reflected in the story of Lady Mary anointing the
body of Lord Yeshua with ointment or perfume—different variations of
which appear in the canonized Gospels. According to the Gospel of St.
John, it is written:
Six days before Passover Jesus came to Bethany, the home of Lazarus,
tvhom he had raised from the dead. There they gave a dinner for him.
Martha served, and Lazarus was one of those at the table with him. Mary
took a pound of costly perfume made of pure nard, anointed Jesus'feet, and
wiped them with her hair. The house was filled with the fragrance of the per
fume. (Gospel of St.John 12:1-3)
The masters of the Tradition say that, in this mystical/magical act, Lady
Mary consecrated Lord Yeshuas body as a talisman of the negative karma
of the world and imparted an initiation, preparing him for his journey
through death and darkness. At the same time, it was an act of devotion
or worship—a sensual and erotic act of love-play between divine con
sorts, prophetic of what was soon to transpire.
However exoteric Christianity might attempt to explain away and dis
miss this story of St. Mary Magdalene, it is clear that she had knowledge
and understanding of the divine revelation of the Gospel that eluded the
male disciples, and it is equally clear that she had a more intimate rela
tionship with Lord Yeshua than any other disciple. According to the Tra
dition, although it is not mentioned in the canonized Gospels, Lady Mary
was present at the transfiguration and while the men fell unconscious she
remained awake and, therefore, received the light transmission in full.
That night it is said that she took three of the women disciples into a cave
and was transfigured before them. The images of Mother and Grand- j
mother Israel appeared with her, and she revealed to the women the mys- j
teries of what was to come and the world of supernal light.
On the night of passion, when the male disciples went out to the gar- j
den in the Kidron Valley with Lord Yeshua, Lady Mary remained in the j
upper room with the women disciples and held vigil with them through J
the night. Lady Mary felt the trial and tribulation of Lord Yeshua in her
soul as the pains of giving birth and all of the women with her, so that j
their prayers were amidst tears and wailing, and yet in the depths of their ।
being, they knew the peace and joy of life eternal being born among i
them. m
In the morning, Lady Mary, the Holy Mother, and an old woman, ‘J
along with St. John, went to the Mount of Golgotha and stood by Lord n
Yeshua in his crucifixion, suffering inwardly with him the anguish of ;
dying and death. With her knowledge and understanding of the resurrec- 4
tion, Lady Mary experienced the height of joy and yet, with the suffering
of her beloved, she experienced the depth of sorrow—a greater torment j
in the soul than in her own journey through darkness. r
Lady Mary carried with her the cup of blessing. When the Lord had *
died and the centurion thrust his spear into Yeshuas side, Lady Mary col
lected some of the blood and water that flowed out into the cup. When :
she did this she prayed that the cup would become a holy vessel of Chris- *
tos, and through the power of the blood and the light-presence that was
in her, she consecrated the cup and it became the Holy Grail. From that
time on, whoever drank from the Grail was healed of all wounds and their
life was extended—and thus Lady Mary became the Mistress of the Grail.
Every morning and evening, Lady Mary visited the tomb of Lord
Yeshua, mourning his death and praying for the resurrection. On the third
day, she was the first to behold the Risen Christ and she witnessed the
first ascension to the Father. It is written of this eternal moment:
Jesus said to her, “Do not hold on to me, because I have not yet ascended to
the Father. But go to my brothers and say to them, J am ascending to my
Father and your Father, to my God and your God.'" (Gospel of St.
John 20:17)
As the first to bear the good news of the resurrection, St. Mary Magda
lene was ordained the first holy apostle—the apostle of the apostles—and
it is through her that the apostolic succession is sustained.
According to the Tradition, before the final ascension of the Lord,
Lady Mary swore a vow to continue to incarnate in a woman's form until
the time of the second coming of Christ in glory. Thus Gnostic Christians
believe that the soul of St. Mary Magdalene is incarnate somewhere in the
world in every generation and that she is the matrix of the true apostolic
succession.
This is reflected in the Gnostic tale of the day of Pentecost. The Bride
groom ascended into heaven, but the Holy Bride remained upon the
earth, and it was through the Holy Mother and Bride that the holy fire of
Pentecost poured out upon the apostles. The Holy Bride is the fiery light
poured out upon them. When the men were driven out of the upper room
to bear forth the living presence, the women remained in the upper room
with the Mother and Lady Mary—abiding as the matrix of hidden light.
Legend says that St. Mary Magdalene conceived a child with Lord
Yeshua seven days before the crucifixion and resurrection, and that she
gave birth to a son, whose name was Michael. Until her son was old
enough to travel safely, Lady Mary retreated to the hills of Galilee—some
say to a town called Safed. There she taught those who came to her, and
initiated them into the inner and secret mysteries of the Gospel. Many
came to drink from the Grail and be healed and to learn the ceremony of
the Grail, which was known to her alone. However, Lady Mary was not
well received and accepted, as most of the male disciples were jealous of
her knowledge and understanding of the mysterie—only a few among the

apostles believed in the Bride. Thus, a division began between the outer
and the inner church in the first circle—those who believed in the Lord
exclusively and those who believed in the Bridegroom and Holy Bride.
Lady Mary feared for the life of her son, Michael, as there were men
who sought to kill him. An angel of the Lord appeared to her, warning her
of coming danger and directing her to travel to a distant land, where she
would be received and accepted and her son would be safe. Joseph of Ari-
mathea is said to have traveled with her, both as a holy witness of the
Gospel of truth and guardian of the Holy Bride. With them they took the
Holy Grail and traveled to southern France.
In the new land, Lady Mary preached the Gospel of truth, along with
her son and Joseph. She soon became known as a wonder worker, healer,
and prophetess, and people sought her out for advice and comfort. Men
and women alike became her disciples, and many faithful who believed in
her followed her from the holy land. Because she gave birth to the son of
Lord Yeshua, she became known as the mother of the royal blood, her son
St. Michael being the first heir and initiate in the lineage of the royal
blood. Thus, while the true apostolic succession is spiritual, founded upon
the light transmission and the attainment of Christ consciousness, there is
also said to be a physical talisman of the apostolic succession in the royal
blood via the son of the Holy Bride. Some would say that the lineage of
royal blood, along with the Sophian Tradition of Christian Gnosticism,
has continued to exist in an unbroken succession since the time of St.
Mary Magdalene to the present day.
There are many stories of St. Mary Magdalene's death. It is said of
Mother Mary that her body was translated into pure light and that she
was taken up in divine rapture in her death,- but it is said of the Holy Bride
that she left her body behind as a blessing upon the earth and departed
the world in the same way as ordinary souls so that she might honor her
vow to swiftly return. Nevertheless, the spirits of the holy saints and an
gels attended the death of the Bride, and those who witnessed her death
beheld a great light-presence visibly manifest. When her soul departed
her body, it was as though a shooting star passed from the body of the
Bride to another womb. Because her body was laid to rest in France, it has
often been called the second holy land by those who are faithful to her.
The life story of St. Mary Magdalene that we have given here is but an
overview. It is in nowise complete and does not include any of the eso
teric teachings attributed to her. There are also other life stories that are
given in the Tradition, some that are radically different from the one we
have provided. However, this outline of her life story does convey an idea
of how St. Mary Magdalene is viewed in the Sophian Tradition and the
central role she plays in the Gnostic Gospel. Space does not allow a more
detailed account of her story or an analysis of the deeper esoteric meaning
contained in it. Our purpose here is a basic exploration of principles of
Gnostic Christianity and the Tree of Life in the Christian Kabbalah. In
the Sophian Tradition of Christian Gnosticism there is no Gospel without
the Holy Bride, and in the Christian Kabbalah her story conveys teach
ings on Maikut. It is for this reason that an outline of her story has been
given.
The Bride's Reception and the Second Coming

You will recall our exploration of the promise made by Elijah to Elisha
that was fulfilled by the same great souls incarnate as John the Baptist and
Yeshua—a promise fulfilled in a future incarnation. According to the
Gnostic Gospel as told in the Sophian Tradition, a similar promise tran
spired between Lord Yeshua and Lady Mary. Yeshua promises her that she
will be received, saying, "I have come, most beloved, and 1 am coming;
and I will come again in you and you will be received, even as the Son of
Adam has been received. And you will bear twice the power of the Son of
God, for you are the Daughter of the Most High who shall give birth to
the holy ones in the end of days."
When Lord Yeshua speaks this promise, Lady Mary is said to have re
sponded with a holy vow, saying, "I will run and return, and continue to
incarnate in a womans form until the end of days so that all things might
be fulfilled. Few are those who embody the person of light in the womans
form, yet it is woman who gives birth to the new generation and until she
is known in her fullness, surely the light of the human one shall not be
manifest in full. May it come to pass as my Lord speaks."
According to the Tradition, the Christos was embodied by both Lord
Yeshua and Lady Mary. Yet because she was not fully received, the full
power and glory of Kallah Messiah—the anointed Bride—was not mani

fest. In the Sophian view, the first coming was the implanting of a seed of
light in human consciousness, which is akin to the womb of the Holy
Bride. The second coming represents the fruition of that holy seed when
larger segments of humanity enter into supernal or Messianic conscious
ness. This is reflected by the saying of the prophet Joel:
Then afterward I will pour out my Spirit upon all flesh,- your sons and your
daughters shall prophesy, your old men shall dream dreams, and your
young men shall see visions. Even on male and female slaves, in those days,
I will pour out my Spirit. (Joel 2:28-29)
Masters of the Tradition say that the dawn of supernal or Messianic

consciousness is the same, whether in a man or a woman, and that both
men and women equally can attain it. In the Spirit of the Messiah, there
is no distinction between gender, class, or race groups, for the light-pres
ence enters anyone who desires to receive it. Thus, St. Paul writes:
"There is no longer Jew or Creek, there is no longer slave or free, there
is no longer male or female,- for all are one in Jesus Christ" (Calations
3:28). Yet, the masters of the Tradition also say that when Christ con
sciousness dawns in a woman, the light-presence is more powerful, for
women have an innate capacity to naturally and spontaneously transmit
the light-presence to others in their environment. Essentially, the Christ-
ed man tends to impart the light transmission to select individuals, while
the Christed woman tends to impart the light transmission to whole
groups of individuals.
Because the second coming is the dawn of Messianic consciousness in
larger segments of humanity and because of this innate capacity associat
ed with womanhood, the second coming is believed to be an advent of
supernal consciousness that will be sparked by a holy woman who incar
nates the soul of St. Mary Magdalene and embodies the divine fullness of
the Soul of the Messiah. This is the vision of the second coming held by
Sophian Gnostics, and distinctly reflects the mysteries of Malkut on the
Tree of Life, which is called the Daughter and the Bride, and is the holy
fruit for which all Sefirot were generated.
Today, as we witness the struggle for equality between manhood and
womanhood in the world, this vision of the second coming perhaps makes
even more sense than in previous generations. For the co-equality and co
enlightenment of men and women alike is necessary for the emergence of
a new humanity and new world order. We cannot speak of the redemption
of humanity apart from the redemption of womanhood. Likewise, we
cannot speak of the evolution of a higher form of human being except
through the matrix of womanhood. Thus, in the eyes of Sophians, the sec
ond coming is dependent upon true womanhood and, specifically, the in
carnation of Christ in a holy woman who, in effect, will give birth to a new
and enlightened humanity and a new world order—the divine kingdom.
This idea is reflected in the Book of Revelation, where the image of the
woman of light appears giving birth to a holy child (Revelation 12). Al
though the holy child is spoken of as male, the masters of the Tradition say
that this child is the androgynous one, who is like unto the holy angels,
both male and female in one body of light,- hence, this child is the union of
the Bridegroom and Bride, Christ the Logos and Christ the Sophia.
There is much more that could be said about the vision of the second
coming as it is taught in the Sophian Tradition. However, time and space
do not permit us to go any further into this mystery. Yet this mystery is
considered a key message of Malkut in the Christian Kabbalah and it is at
the heart of Sophian Gnosticism.
The Black Bride—Sophia Nigrans

The Daughter and Holy Bride is the image of the divine Mother below,-
the lower Shekinah is the reflection of the upper Shekinah. Everything we
might say of Binah regarding the divine feminine, we may also say of
Malkut, for Malkut is the manifest power of the divine Mother. Just as the
divine Mother is both bright and dark, so also is the Daughter and Holy
Bride. For though we may speak of the upper and lower Shekinah, in
truth, there is but one Shekinah above and below. The Shekinah-power
manifest in the holy saints and angels and the Shekinah-power manifest in
the evil-doer and demons, in essence, is the same Shekinah. The whole of
creation and all creatures are sustained by Gods presence and nothing
exists apart from Gods presence.
The Holy Bride is the maiden of light, the mother of the royal blood,
and the crone of ageless wisdom,- yet she is also the mistress of the night,
the queen of demons, and the hag of chaos. The bright bride is personi
fied by Eve, but the black bride is personified by Lilith, who is said to
have been the "first wife of Adam." According to legend, before Eve was
created, the Lord gave Lilith to Adam as a partner. He was the image of
God by day, she was the image of God by night, and they were ordained
to be co-equal and to shine with the same supernal light.
Essentially, Lilith was the divine emanation of feminine power in all of
its glory and strength—awesome and wonderful. Adam could not deal
with Lilith, however, and felt overwhelmed by her, so he sought to subju
gate her to himself. This played out in Adam and Lilith's attempts at love
making. Adam always wanted to be on top, but Lilith thought, as equals,
they should lie side by side or that they should alternate who was on top.
Much to Lilith's frustration, however, Adam refused to allow it. This cre
ated strife between Adam and Lilith, so that they could find no happiness
or satisfaction with one another. As the story goes, eventually Lilith had
enough of Adam's attempts to dominate her, so she spoke a magic name of
God, rose into the air, and flew away into the wilderness of the desert
near the Red Sea. This was a place of ill-repute, said to be the haunt of
ancient demons, and there Lilith stayed.
Enraged, Lilith emanated her wrath in the form of Naamah, and Naa-
mah engaged in unbridled sexual relations with the ancient demons, giv
ing birth to hundreds of demons every night. Thus, the wrathful darkness
of Lilith—Naamah—became the mother and queen of demons. When
God saw that Lilith had departed from Adam, God sent three angels after
her—Senoy, Sansenoy, and Semangelof—and charged them to bring her
back to the Garden of Eden. They went out seeking Lilith and found her
place in the desert by the Red Sea. They beheld her dark wrath churning
the waters of the Red Sea and the great and lesser demons to which
Naamah was giving birth. The angels gave God's message to Lilith and
pleaded with her to return, but she would have nothing of it. The angels
pleaded with her to cease from the generation of demons, because their
numbers were becoming a threat to creation, but she would not stop. The
angels then took their report back to God.
When God heard that Lilith refused to return to Adam and that she
had emanated Naamah and was breeding a great demonic horde, God
brought forth a second female emanation from within Adam, calling her
Eve. Eve was completely submissive, which eventually led to her submis
sion to the serpent and the fall. God then sent the three angels back to
Lilith to bind her power, lest the great darkness she was birthing should
overwhelm all of creation.
When the three angels appeared to Lilith again, they told her what
God had done and threatened to destroy her if she did not stop the gen
eration of demons. Her fury was kindled even more upon hearing this,
and from it emerged Iggaret, the hag of chaos. She appeared as an un
speakable horror—a great nothing filled with an unquenchable thirst and
ravishing hunger seeking to devour the whole of creation. Even the three
angels of God felt dread and terror when they beheld her.
Lilith spoke to the three angels, saying, "You, creatures of heaven, will
destroy me? I am an emanation and I cannot be destroyed by you. Were
you to destroy me, creation itself would not endure, for I am among the
great powers in creation, without which creation would not be upheld.
Creation exists for the human one, and I am part of the soul of the human
one. The soul of the human one and the soul of creation cannot be divid
ed. What will become of your precious human being and Gods creation if
you destroy me?" The angels responded, "We have misspoken, Lilith; we
have not been given the power to destroy you, but to bind you. And bind
you we shill if you do not cease from your rage against your creator and
his creatures. Have you considered your own fate before Iggaret? If she
devours the whole of creation, although an emanation, you also will re
turn to the great unmanifest, and it will be to you as the second death of
oblivion. And if you fill the whole of creation with demons, and all things
are destroyed, will you not be condemned to exist forever and ever in the
plains of desolation left in the wake of your rage?"
Upon hearing this, Lilith let out a great scream,- she screeched and
howled and wailed, and Iggaret returned into her. She spoke a magic
name of God and said to the three angels, "My wrath is not kindled
against the Lord God, but against Adam and the submissive woman, and
against the weak children that shall be born of their union and the pitiful
weakness in creation that shall be brought into being by this degenerate
humankind. Therefore, hear the magic name of God I speak, and the spell
of my vow. Every day, you and the company of heaven may cull the weak
from among my children, and thus tend a balance between the light and
the darkness; but so also shall I cull the weak from among the sons and
daughters of Adam, and my children shall make sport of the children of
Adam until the end of time. Where there are amulets, talismans, or seals
placed bearing your names, 1 shall not enter, and when these are placed
upon the children of Adam 1 will not seek to take the life of the child; but
where knowledge and wisdom are lacking, there 1 will enter, and the un
protected child will fall to my domain. Those among the children of
Adam that seek to fulfill the will of the Lord, I will leave unharmed, but
those who stand against the will of the Lord, I shall go against and prevail.
When the children of Adam abandon the covenant because of their weak
ness, when the house of the Lord lays in desolation and the Great Moth
er is in exile, then I shall dwell with the Lord in the place of the Mother
and on earth it shall be called the end of days. Great darkness shall come
upon the earth and I shall loose Iggaret in the world, and it shall be seen
who are faithful and who are unfaithful, who are strong and who are
weak, among the children of Adam. For this, 1 have come into being, and
by the will of the Lord, it shall be done as I have spoken it." The angels af
firmed the vow of Lilith and departed from her, having accomplished
their mission.
This is the beginning of the story of Lilith—one variation among the
many that are told in the oral tradition of Sophian Gnosticism. Her story
could easily fill a large volume when coupled with the commentaries and
teachings that have been generated from it. Previously, we have spoken of
the integral role of evil in creation, which allows for the existence of free
will and the resistance necessary for an actual evolution. Likewise, we
have spoken of the ordeals of initiation and the challenge of power that
an initiate must face in the process of self-realization. Essentially, Lilith is
the personification of the Shekinah or the Bride's manifestation in these
experiences—the dark nights of the soul that are critical to any actual en
lightenment and liberation. It is the Holy Spirit that leads Yeshua out into
the desert to be tempted by Satan, it is the Holy Spirit that causes the
mystical death through which the resurrection is attained, and it is the
Holy Spirit that manifests as the horror and beauty of the apocalypse—
this is the black bride, Sophia Nigrans.
In Lilith's relationship with Eve, it is as though she personifies all as
pects of the divine feminine and womanhood that are threatening and un-
acceptable to the patriarchal mind—the enigmatic and mysterious nature

of the feminine. She is the female sensual-sexual dynamism,- the irrational,
unpredictable, and chaotic qualities of feminine creativity,- the intensity of
unbridled emotion and passion,- true feminine intelligence and independ
ence—the full power of womanhood. Eve and Lilith joined together,
therefore, personify true womanhood or the complete woman. If man
hood and womanhood fulfill and complete one another and if there is
both a masculine and feminine aspect in men and women alike, then with
out Lilith, Adam and Eve are incomplete. It is for this reason that Sophian
Gnosticism speaks of the redemption of Lilith as integral to the redemp
tion of humanity—both men and women—and speaks of Eve and Lilith
united in the person of the Holy Bride, St. Mary Magdalene.
In the story of St. Mary Magdalene, sexuality plays a significant role,
from the event of her rape and her becoming a prostitute to her ultimate
redemption as the consort and wife of Lord Yeshua and mother of his
child. The Gnostic Gospel, which speaks of the union of the Holy Bride
and Bridegroom, alludes to the healing and redemption of our sexuality as
an integral part of our self-realization. This corresponds to another aspect
of Lilith. In the story of Lilith, she is specifically associated with a class of
she-demons and he-demons called succubae and incubi. These evil spirits are
said to seek’out lone men and women to lay with them and produce de
monic children. Thus, Lilith personifies repressed sexual energy and the
imbalance and perversions that result from repression. The redemption of
Lilith, therefore, also relates to the healing of human sexuality, the impor
tance of which becomes apparent when one considers the sexual miscon
duct and aberrations that occur in religious institutions where repression
is the rule. As we have said, sexual energy is the most fundamental mani
festation of the Shekinah-power in the human experience. Thus, denial
and repression of our sexuality is a rejection of the Shekinah and prevents
the sublimation of sexual energy that is crucial to the self-realization
process. While some might think of sublimation as an abstinence from
sexual relations, that is not the case in Gnostic Christianity and the Kab
balah. By sublimation is meant the ability to consciously direct sexual or
desire energy and, through conscious control, to experience real satisfac
tion and happiness—hence to fulfill the more subtle and sublime desire
within and behind the gross external form. When a sexual relationship is
founded upon love, the sublimation of sexual energy is the natural result.
This is equally true of any manifestation of desire energy. When manifest
with love, it is inherently righteous.
The black bride—Lilith—will not be understood by way of a rational
explanation nor will the importance that is placed upon her in the Sophi-
an Tradition. As we have said above, the Bride does not teach and initiate
us through philosophical arguments,- rather, she imparts herself through
life experience. To gain knowledge and understanding of the black bride,
one must invoke her and embrace her completely, accepting the whole of
oneself and ones life as it is and letting go to the divine passion wherever
it leads. Through her, we are able to pass beyond our fears and discover
the true delight of life and, perhaps more importantly, realize that there is
no part of us that is not of Gods presence. If one is so willing, she will
lead one from the darkness into the light and bring about the deepest pos
sible healing on all levels—a wholeness of being that is unimaginable.
The Doctrine of the Soul Mate

According to the Kabbalah, every human soul comes from Adam Kad-
mon, and every embodied human soul is within Adam Ha-Rishon. Adam
Ha-Rishon is the supernal Adam at the level of Atzilut in which male and
female were joined together in one holy image. When the supernal Adam
was separated into man and woman—Adam and Eve—the holy souls (Ne-
shamot) destined to become human beings were also divided into male
and female. Thus, every person has a soul mate, a perfect spiritual coun
terpart, that he or she is destined to meet and unite with at some point in
the transmigration of the soul.
The Kabbalah says that the patriarchs and matriarchs were soul mates
and that all the holy couples in the living myth of the Scriptures represent
soul mates. As we have seen, in Christian Gnosticism Lord Yeshua and
Lady Mary are considered soul mates, the reincarnation of Jacob and
Rachel. The association of soul mates with holy couples in the Scriptures
indicates the dynamic circumstances, situations, and events that occur
when soul mates are able to meet and unite with one another in the world,
and reflects the conditions necessary for their meeting, for the soul-being
of both partners must have a sufficient degree of evolution and have ac
complished all necessary tikkune of the soul before they are ready to meet
and restore their unity. Likewise, both must be incarnate at the same time
in male and female form, corresponding to the aspect of the Neshamah
they represent, both must attain and embody their supernal soul, and the
conditions in their environment—place, time, and circumstance—must be
just right. Only then do soul mates meet and unite with one another. Es
sentially, the soul-being must evolve to a higher grade and be near to the
attainment of self-realization in order to meet its destined partner. The
masters of the Tradition say that the union of soul mates is integral to the
fulfillment of the ultimate mission of the Neshamah in creation and that
the soul's mission cannot be completed apart from one's soul mate.
Soul mates may meet in an incarnation, but not be able to unite be
cause the necessary conditions are not present. Likewise, souls destined
for one another may meet and unite, but not accomplish the mission of
the Neshamah and therefore not perfect their union. After all, a true mys
tical union must bear good fruit and the two who become one must fulfill
and complete one another. In many lifetimes, one's soul mate may not
even be incarnate or, if incarnate, may not be in synchronous movement
for a meeting and union to take place. According to the Tradition, soul
mates are able to meet and unite only through divine providence, which is
to say, through divine grace. When soul mates meet and unite, however, it
is a powerful and wonderful event and the blessing of their union extends
light and life to others. Soul mates uplift humanity and the world. It is
said to be a union of great beauty that facilitates the manifestation of the
divine kingdom.
When speaking of soul mates, my teacher would always say, "You should
not expect to meet your soul mate in this life, neither should you doubt
that you will,- but in all your relationships you should seek to create the
conditions necessary for this holy union—for one never knows when it
shall come to pass. You must have a good heart and clear conscience, and
cultivate compassion and love. All our relations prepare us to meet our
beloved, whom the Beloved has ordained for us at the outset of creation.''
Previously, we spoke of our capacity to meet and recognize a holy
tzaddik. According to the sages of wisdom, it is the same capacity neces
sary for us to meet and recognize our soul mate, for an authentic spiritual
teacher is akin to a soul mate, and as the tzaddik is a face of the beloved,
so also is our soul mate. As much as leading us to a conscious union with
God, the tzaddik also prepares us to meet our soul mate—hence to fulfill
our true will or the mission of our Neshamah.
Apart from our soul mate, we may be able to draw upon something of
our Yechidah and Hayyah, but only when we are in union with our soul
mate are we able to embody them. Thus, the Kabbalah says that the full
ness of the Shekinah—the upper and lower Shekinah—comes to rest only
upon a man or woman when he or she is joined to his or her opposite,
when a man and woman are completely united in true love.
The doctrine of the soul mate reveals the significance and holiness
placed upon human relationships in Gnostic Christianity. It also serves to
teach Gnostic initiates how to rightly approach intimate personal rela
tionships. It teaches that one is to love ones partner as oneself and seek
out a relationship in which the fulfillment of both partners is possible.
Specifically, it teaches the Gnostic to seek out relationships that cultivate
his or her humanity and that serve to facilitate conscious spiritual evolu
tion. Whether one is with one's soul mate or in an exchange of sparks
with another soul, the foundation of all intimate personal relationships is
to be the same. This is reflected in the story of Jacob, who is married to
both Leah and Rachel, and his equal respect and love for both partners,
even though it was Rachel who was his soulmate.
The teaching on soul mates also reflects the Gnostic emphasis upon
development of a coequality of men and women. While a great imbalance
exists between men and women, the meeting and union of soul mates can
only remain a relatively rare and exceptional phenomenon. True man
hood cannot exist apart from true womanhood, and, in the Gnostic view,
the second coming is dependent upon the meeting and union of a larger
number of soul mates in the collective of humanity. Although a single
man or woman may become a holy tzaddik, the perfect tzaddik is one
who is joined with his or her soul mate in the great work and the two are
able to act together as one holy person, as we see in the case of Lord
Yeshua and Lady Mary. It is said that there is no greater manifestation of
the Christ presence than that which comes into being through the union
of soulmates.
The Community of the Elect—

The Gnostic Circle
Spiritual community is a manifestation of Malkut in the material world,
closely associated with the angelic choir representing Malkut in Asiyah—
the order of the Ashim, which means 'souls of fire." Just as Malkut is the
holy vessel receiving the influx of spiritual energy from all of the Sefirot,
the spiritual community or Gnostic circle is a physical channel and vehi
cle of all divine powers in the material world.
This is reflected in Judaic Tradition. When prayer services are performed
in a Jewish synagogue, there must be a minimum of ten people gathered
together in worship,- otherwise, the prayer service is considered null and
void. According to Jewish Kabbalists, it is a great blessing to be among
the first ten to arrive for prayer services, as the presence and power of a
Sefirah naturally comes to rest upon each of the ten and from them the
spiritual energy flows out to the entire congregation. While the number
ten represents the Sefirot, it is also the number of the Hebrew letter
Yod—the first holy letter of the Tetragrammaton. Thus, the spiritual
community has the power to draw down a supernal blessing from the Se
firot of Atzilut. This is reflected when Lord Yeshua indicates that the Spir
it of the Messiah is naturally present when "two or more are gathered" in
the blessed name, Pentagrammaton—Yeshua.
The divine incarnation transpires through Lord Yeshua and Lady Mary,
yet, as we have seen, it is the spiritual community' that forms around the
anointed one that creates the necessary conditions for the incarnation and
the light transmission to occur. A matrix of souls is needed to form a holy
vessel to receive the influx of the supernal light in the world and to impart
the light-force to souls of various grades. The divine fullness of the Soul of
the Messiah is, in fact, too great for a single individual, but requires a group
of individuals to embody it. In the Gnostic view, the Soul of the Messiah
entered into Lord Yeshua, Lady Mary, the Holy Mother, and all of the holy
apostles, so that the sacred circle or spiritual community is, in truth, the
mystical body of Christ—every initiate being a member of the mystical
body through which the soul of the anointed is incarnate. Thus, the incar
nation continues through the spiritual community that is founded upon the
transmission of a living presence—the apostolic succession.
346 Chafer Fourteen
In Gnostic Tradition, this is something more than the poetic metaphor

it has become in orthodox Christianity. Gnosticism is founded upon self
realization and understands that the Soul of the Messiah is embodied by
initiates, more or less, depending upon their grade of attainment. Thus,
there are elders and tau who embody something of the supernal or Mes
sianic consciousness and there are circles of initiates that form around
them and serve as a matrix of the light-presence. It is not merely the elder
or tau who embodies something of the Soul of the Messiah, but the whole
spiritual community. As a matter of fact, the degree to which a tzaddik is
able to draw down the Soul of the Messiah is completely dependent upon
the degree to which his or her spiritual community is able to receive and
embody it. Regardless of how self-realized or enlightened an individual
may be, it takes more than one single individual to embody and manifest
the supernal light-presence in full—it takes a whole spiritual community.
As we pointed out when we explored the Gnostic circle or spiritual
community as the third object of refuge of the outer sanctuary, the spiri
tual community in Gnostic Christianity is an esoteric order or Mystery
school in which we receive a spiritual education. The nature of this edu
cation is a bringing forth of that which is within us and is based upon
knowledge and experience—hence, initiation. More than any of the les
sons we might receive in a Mystery school, it is the transmission of sub
stantial and helpful spiritual energy that we need, which awakens the
divine power of our soul of light and helps uplift us to a higher level of
consciousness. In profane society, the individual always functions at a
higher level than the group; however, in a spiritual community, the group
functions at a higher level than any single individual and serves to activate
the greater potential of the individual. This is the power of Malkut.
In speaking about spiritual community, it must be said that, in terms of
Sophian Gnosticism, we are not referring to a communal setting. While
there may be a center of the spiritual community, where meetings take
place and initiates gather for prayer, meditation, and sacred ritual, mem
bers of the community live in their own homes, sometimes at great dis
tances from the center. Diversity and individuality are prized in the
Sophian Tradition. Thus, initiates come from all walks of life and are en
couraged to live an independent lifestyle while also being an active mem
ber of the spiritual community to which they belong. The Gnostic ideal is
Malkul, the Divine Kingdom 347
a dynamic balance between the individual and the community in which

both are mutually supported and fulfilled. This is the great lesson we must
learn in the Aquarian Age on both a local and global level. In the Gnostic
view it is critical for the continued survival and evolution of humanity on
planet earth. It is a lesson of Malkut.
The Living Temple

As we have seen, the Kabbalah says that Gods purpose in creation was
the generation of the human one, who is the image and likeness of Yah
weh Elohim. The purpose of the human one, as the image and likeness of
Yahweh Elohim, is to recognize and realize the soul of light, which is the
presence and power of God and Godhead in the human one—hence to
consciously unite with God and embody something of Cod. When we
speak of the divine incarnation of Christ in the person of Lord Yeshua, of
the incarnation of Mother Sophia and Daughter Sophia in Mother Mary
and St. Mary of Magdal, it is this state of self-realization and embodi
ment of the divine presence and power that we mean—the attainment of
enlightenment.
As we have said, this attainment is not isolate to Yeshua, Mother Mary,
or St. Mary of Magdal. It is the basis of a true apostolic succession from
one generation to another, and represents our own divine destiny. Thus, it
is also possible for us to attain various degrees of Christ consciousness and
to experience conscious unification with God, just as Master Yeshua did,
as well as others around him.
The Partzufim below, such as Lord Yeshua, Lady Mary, and Mother
Mary, are akin to magical links to the spiritual and universal principles
they represent. Thus, their names, images, and myths are vehicles through
which we contact the light-presence and light transmission in our spiritu
al practice. There is divine power in their names, images, and myths. Yet,
ultimately, it is within ourselves that we must recognize and realize the
light-presence of Christ, and we, too, must seek to embody the Christos.
This spiritual aim is the true heart of Christian Gnosticism, and through
the study and practice of the Christian Kabbalah, we learn how to ac
complish this aim.
Lord Yeshua makes it perfectly clear in the Gospels that the worship of
God in spirit and truth is not dependent upon external temples or anything
outside of ourselves. Rather, it is dependent upon the state of our minds,

hearts, and lives, upon whether or not we live with the awareness of sacred
unity or are deceived by the illusion of separation. Thus, the true temple in
Sophian Gnosticism is first and foremost the human being—oneself and
ones life, through which something of the divine presence and power is
embodied—hence a living temple.
When we speak about individuals becoming Partzufim below, we are
actually speaking of living temples of the holy Shekinah in the material
plane. To the degree that we draw our mind, heart, and life into harmony
with Christ and cleave with our soul to God, we also become living tem
ples. In this sense, every Gnostic knows that he or she is a living temple
and seeks to live as a vehicle of the light-presence.
In Gnostic Christianity, practitioners often set aside rooms in their
homes as sanctuaries for prayer, meditation, and sacred ritual. Likewise,
some Gnostic circles construct external temples as places for mystical and
magical practices and the rites of initiation. Yet, in Gnosticism, spiritual
practice, initiation, and self-realization are not dependent upon such
things, however useful they might be in the process, but rather are de
pendent upon individuals making themselves the house of God. In the
Christian Gnostic view, this is the purpose of the human being—to be liv
ing temples of God's presence and power in all planes of sentient exis
tence, and thus to unite heaven and earth. One who does this, according
to the masters of the Tradition, walks in beauty and holiness and manifests
the divine kingdom. Hence, that person is a holy person, like unto Yeshua
Messiah and Kallah Messiah. This is the true meaning of "Christian" to
the Gnostic initiate.
The Power of Prayer—Simple Magic

Prayer is among the common spiritual practices of the Gnostic and Chris
tian Kabbalist, which is a way of saying "holding a conversation with
God." Many might think of prayer as somehow seeking to change the
mind of God; however, quite the opposite is true. We pray to change our
own mind and heart, to bring about a change in our own consciousness,
so that it is aligned and in harmony with the divine will and divine king
dom—our own true will. The practice of prayer is quite amazing. Some
times nothing at all is changed by our prayers, save our ability to accept
what is happening—our ability to look and see reality as it is and to ac

cept it as it is. Just as often, however, as we bring about a change in our
own consciousness, a corresponding change happens outwardly in life, as
though by magic! Some would say that the former are prayers unan
swered, while the latter are prayers answered, but this reflects an immatu
rity in understanding prayer, or a misconception regarding prayer,- for
whether an inward change that brings us into harmony with whats hap
pening or an inward change in consciousness that facilitates a correspon
ding outward change, our prayer has been answered.
We are all well acquainted with the constant and relentless internal di
alogue in our heads that seems to never slow down. Thoughts continually
flow, often quite fitfully and randomly, and all too often our thoughts be
come very negative and self-destructive. Aside from becoming a highly
skilled meditator, it is extremely difficult to completely silence the mind,
especially when we are under stress or plagued with negativity. Essential
ly, prayer is a method of directing our inner dialogue toward something
positive and productive, using the inner dialogue as a way of turning to
our inner and higher self and Cod for comfort and empowerment. The
development of a daily prayer life is very interesting,- at times we find
that, when prayer is exhausted, we do experience a silence of mind and
quieting oflhe vital—we come to meditation (a resting of the mind in its
inmost nature).
According to the masters of the Tradition, a true adept abides in con
stant prayer,- the instruction given to the neophyte in early initiation is to
"enflame yourself in prayer, and invoke constantly." As a novice, I recall
hearing this and thinking to myself, "HI never be able to do that! How can
anyone be in this world and pray constantly?" My beloved tzaddik,
blessed be his memory, was quite aware of how I felt and he said to me,
Tittle one, you and everyone are praying all of the time. It is just that
some prayers are not well spoken and perhaps would be best if not
prayed. Every thought and feeling is a prayer, every action and gesture,
every word spoken, every breath and beat of your heart—the whole of
life is constant prayer. One need only be awake and alert and mindful in
ones prayer. Whenever there is awareness, there is holy prayer."
While we often think of prayer in terms of something completely men
tal—an internal dialogue in thought or externalized in a spoken prayer—
there are also prayers of silence, prayers of the body, prayers of just
breathing, prayers of good works, prayers of kindness, prayers of pure
emotion and feeling, and so on. Anything can be a prayer if there is kav-
vanah. Sacred ritual is often called prayer, and in spiritual practice the
boundaries between prayer and meditation become completely obscured.
Prayer is not merely talking or thinking, but is any movement of being in
ward and upward—Godward. As much as with words, for example, one
could pray by dancing. In other words, prayer is what you make it, and it
is a completely creative adventure to the Gnostic!
In terms of what we might typically think of as prayer, we must say
this: as much as talking to God, one must entertain silence and listen.
After all, a real conversation is two-way, not one-way. In the Gospels, we
hear of Yeshua's retreats at night to pray—a vigil he would hold all night.
One thing is quite certain. He was not talking at God all night, but also
abided in the silence to listen and hear what God might say. If people do
not believe God talks to us, it may only be that they do not know how to
listen and hear, and thus only that they have not heard Gods voice. It is
the "still small voice" of the Christ-self and the speaking silence in one's
inmost heart. But life, itself, is also God speaking, for God continues to
speak creation. This is reflected in the traditional vow of the magister
templi: "I will listen and hear God speaking to my secret and undying soul
in every circumstance, situation, and event of my life." As much as the aim
of the master of the temple, it is a fine aim for the initiate of any grade, in
cluding the neophyte and zelator associated with Malkut.
There is a wonderful form of prayer, which also qualifies as a form of
divine magic in the Tradition. Essentially, the initiate takes a candle, puri
fies it with prayer, and consecrates it with invocations, often anointing the
candle with holy oil. White candles are good for any purpose, but a color
may be chosen corresponding to the Sefirot best suited to one's prayer.
The invocations can include the corresponding divine name, archangel
and order of angels, or attributes of the corresponding Partzuf. Once pu
rified and consecrated, the candle can be lit, along with some incense.
This is the basis of candle magic and is also a form of prayer. Sometimes,
initiates may even carve symbols in the candle or divine names or the
names of angels. It is a wonderful and easy spiritual practice!
Miilkut, the Divine Kingdom 351
Prayer, in effect, makes oneself the vehicle or channel of the Life-

power and of the divine powers. We have already established that the
Spirit of Yahweh and the divine powers need vehicles or channels
through which to enter and act upon the earth. Oftentimes, good things
cannot happen because there is no vehicle or channel for the good that
God intends. For example, a person may be in need of healing and it may
be Gods intention that the person be healed, but there must also be a de
sire to receive the healing power and a holy vessel willing to bring down
and transmit that divine power. Thus, to pray and embody something of
the divine presence and power or to not pray in order to create the neces
sary conditions and link for divine grace to act is a matter of our freedom
of will. It is not only God who must will it; it is we who must also be will
ing. Through prayer, we become the holy vessel receiving the good the
divine intends for ourselves, for others, and for this good earth—hence,
the correspondence of prayer to Malkut.
Thanksgiving and the Blessing Upon Food

Praise and thanksgiving of all forms corresponds to Malkut, which is the
act of uplifting consciousness and life to the divine and is an active ex
pression of the awareness of Cods presence in life and in oneself. It is
common that Gnostics praise and give thanks for all things in life, but the
center of thanksgiving is perhaps the thanksgiving and blessing upon the
food we eat, which is most fundamental to life. In praise and thanksgiving,
the initiate uplifts the holy sparks contained in everything in life, and this
is especially true of the food we eat.
In the Gnostic view, the Holy Eucharist is not isolated to the wedding
feast, but extends to all food. For when we eat and drink, we are eating
and drinking the body of our earthly Mother and her children,- every meal
is the Eucharist of the Mother. In giving thanks and invoking a blessing
upon the food we eat, we are mindful of the divine Mother who provides
for all of our needs and of our heavenly Father who is the one life-power
within and behind the whole of creation. According to the sages of wis
dom, in blessing food, we serve to "enthrone the Bride in the Mother"—
we uplift Malkut to Binah.
In the ceremony of the Holy Eucharist, the bread and wine are talis-
matic of the presence and essence of the Christos and represent Sophia
and Logos, respectively. They become talismatic because of the consecra

tion and spiritual energy with which they are imbued in the sacred ritual.
On the most fundamental level, the bread and wine are pervaded with our
positive thoughts and our joy in the celebration of the supreme mystery
of the bridal chamber—our unity with the Christos. This imbuing sub
stances and things with spiritual and psychic energy is not isolated to
such ceremonies, however, but, in fact, is going on all of the time. We hu
mans are constantly pervading the atmosphere around us and things in
our environment with spiritual and psychic energies—vibrations. These
vibrations serve to link things to spiritual forces of a corresponding fre
quency of vibration, whether it is positive, negative, or admixed. Thus, it
becomes, in effect, talismatic.
Aside from whatever holy sparks of the life-power might be within
something, it also bears the energy-intelligence with which it has been
charged by human beings. All individuals involved in the process of cul
tivating our food are unlikely to be happy, and certainly many individuals
involved with the cultivation, harvest, and preparation of our food are un
likely to be of a completely positive and loving state of mind. Thus, along
with a need to uplift the holy sparks contained in our food, there is a
need to transform any negative energy or vibration that might be in it
and to imbue it with positive and loving energy. Some adepts and masters
of the Tradition propose that failure to be mindful with our food and to
bless it is a cause for many problems in health and happiness. For, in
mindlessness with our food, we take in all manner of unwholesome ener
gies or vibrations.
Thus, while preparing our food and before partaking of our meals, we
give thanks and bless the food. We give thanks to the divine Mother and
her children who give us life, and we invoke a blessing upon all who have
served to provide us with our food. All the while, we are conscious of the
many people and creatures involved, and seeking to uplift one and all
alike through the awareness of sacred unity—God. Thus, the Gnostic ini
tiate makes his or her meals talismans of positive spiritual forces and, in
mindfully partaking of the meal, serves to uplift the sparks through serv
ice to the great work. Every form of thanksgiving and blessing has the
same objective in mind, and in so doing, we link ourselves with Malkut—
the divine kingdom.
The Great Ofan of the Faithful—The Shoe-Angel

At the level of Beriyah, Malkut manifests as the archangel Sandalfon,
which literally means "the Ofan (wheel) of the Sandal" or the "shoe
angel." As we saw in our study of the Ofanim, they are angels of interfac
ing, and as the term shoe-angel suggests, Sandalfon is the interface of the
divine kingdom with the earth in Beriyah. Essentially, Sandalfon is the
archangel whose principal mission is to unite the heavens and the earth
and, more specifically, the earth and the world of supernal light. This lat
ter idea of a link between the supernal abode and the earth is reflected in
the saying in the Christian Kabbalah that "Sandalfon is the twin sister of
Metatron" or that "Sandalfon is the presence of the great prince below."
In the Book of Exodus, we are told that a pillar of cloud went before
the children of Israel by day and a pillar of fire by night while they wan
dered in the wilderness. This is said to be Metatron and Sandalfon, the
pillar of fire being constant lightning flashes within the pillar of cloud that
stood out in the night. Metatron and Sandalfon are also said to be attrib
uted to the two kerubim on the ark of the covenant, Sandalfon being the
female kerub on the left. Metatron is called the great angel of Enoch and
Sandalfon is called the great angel of Elijah. In Merkavah mysticism, they
are said to be the great Ofan of the Chariot. Thus, while they are the
archangelic manifestation of Keter and Malkut, they are also the archangels
of the Pillar of Severity and Pillar of Mercy.
The masters of the Tradition have said that Metatron is the matrix of
the supernal abode and that Sandalfon is the matrix of the universe. In the
experience of supernal consciousness, the initiate discovers that the light
above is everywhere below,- hence Metatron is the supernal light beyond
the heavens and Sandalfon is the supernal light at the center of every par
ticle of matter. Indeed! These two are inwardly one great angel, their
unity being called the great angel Hua, as previously discussed. Metatron-
Sandalfon is, thus, the holy angel of the Shekinah, the angel of the pres
ence of the Lord. In Christian Gnosticism, Metatron is the angel of Lord
Yeshua and Sandalphon is the angel of Lady Mary—the angel Hua being
their union: one Christ-presence.
Associated with the Holy Bride, Sandalfon is the archangel of this
good earth, as though the body of the holy angel is planet earth,- likewise,
Sandalfon is the holy angel of spiritual community, present wherever the

faithful and elect gather for prayer, meditation, and sacred ritual. Accord
ingly, it is said that Sandalfon serves to uplift the prayers of the faithful
and elect, bearing them up before the presence of the Lord in the supernal
abode. Likewise, any time a person enters into a prophetic consciousness,
the archangel Sandalfon is said to be present as the space of that holy
awareness. It is also said that Sandalfon is present whenever one encoun
ters a tzaddik, for the angel of the light-presence is the constant compan
ion of the holy ones.
Sandalfon is commonly envisioned as a great pillar of fire, but also as a
great angel whose entire body and wings are filled with eyes and who is
radiant with rainbow glory. Holding either image of the great angel in
mind, initiates invoke Sandalfon through the divine name of Adonai and
the chant So Da Yo Ma Sandalfon.
Sandalfon is invoked in works of unification, mystical prayer, and
prophetic meditation. She knows mysteries of creation and the ascension
of the soul; mysteries of Arabot (the seventh heaven), merkavah and
prophecy,- magical evocation, extradimensional travel, works of manifes
tation, secrets of nature, certain forms of healing; mysteries of the incar
nation of souls from among the elder races, among other things. Although
she is such a lofty and great holy angel, Sandalfon is said to be easily in
voked and quick to come, as she is already very near!
The Order of the Ashim—Souls of Fire

Malkut at the level of Yetzirah manifests as the order of the Ashim, which
literally means "burning angels," "angels of fire," or "souls of fire." Some
have written that the Ashim are angelic forces that serve to bind matter
together, and this is certainly true. Some classes of the Ashim serve in this
function. Among the Ashim are also angels that serve to facilitate evolu
tion by generation of increasingly higher and more refined life-forms,-
likewise, the Ashim represent something of the fiery light of the supernal
world within matter. Higher classes of the Ashim also serve as angels of
fates and divine providence, and labor to facilitate the divine plan in crea
tures and creation. For example, Azrael, the angel of death who draws for
souls from the body at the conclusion of life, is of a higher class of the
order of Ashim. By the same token, so also is the angel said to put its fin
ger on the lips of newborn babes, causing the soul to forget all previous
incarnations, so as to be fully present in the new life. As we have seen
previously in our discussion of the other holy choirs, the orders of angels
are complex and multileveled, so that to speak of the full mystery and
function of any order is humanly impossible. They are other than human
and certainly not linear in any way.
In the Gospel of St. John we hear of the "angels of the seven church
es," which are Ashim. According to the masters of the Tradition, there is
an Ashim associated with every spiritual community—an angel involved
in the mind and mission of every spiritual group. One can only wonder
if there are Ashim associated with the writing of spiritual books and
other such activities, as they are angels of manifesting the spiritual in
the material.
There are also teachings in the Tradition of a very different nature con
cerning the Ashim, in which the Ashim are said to be "souls set on fire
with the Holy Spirit"—hence, the translation of Ashim as "souls of fire."
The soul of a holy tzaddik and, indeed, any person among the faithful and
elect on fire with the Lord is Ashim. Likewise, the term is also used to de
note an elect soul who has received the gift of the fiery intelligence.
There is als<Ta more esoteric use of this word to allude to the idea of souls
that come from among the elder races and incarnate among us to serve as
light-bearers on earth. While many might think of aliens coming in space
ships, and gawk up at the stars looking for UFOs, according to Gnostic
masters, truly advanced races do not need space traveling machines to
visit the earth, but rather can spontaneously generate bodies to appear in
the world or transmit their consciousness into an incarnation here. Thus,
Gnostic masters would suggest that "aliens" already live and move among
us and have since the dawn of human history—bearing the gift of the
fiery intelligence to humankind! As fantastic and fanciful as this might
seem, it certainly proves an incredibly interesting contemplation and
sparks the imagination. If one were to ever encounter a master of the
magical art and be blessed to observe him or her in the continuum (a cer
emony in which he or she fully engages his or her art), one would certain
ly be given to wonder about their human status! But then, by definition,
the great work is the process of becoming more than human. The word
Ashim is often used to remind us of this in the Christian Kabbalah. This

well represents the broad spectrum of teachings concerning the order of
the Ashim in the mysteries of Malkut.
The Zealous One

These ideas concerning the Ashim naturally lead us to a brief comment of
the Rosicrucian grade associated with Malkut, which is called the zelator.
While the neophyte is also associated with Malkut, the grade of zelator is
an entrance proper to the sphere of Malkut, whereas the Neophyte is one
who as yet remains the outsider. Zelator implies the zealous one or a per
son filled with zeal and, we might add, filled with holy awe and wonder—
hence, a sense of the mystery. It implies one who is being reborn of the
spirit or who is experiencing a quickening of consciousness—an awaken
ing of faith and holy remembrance of the soul and why the soul has come
here. It also suggests the dawn of an awareness of God's presence within
oneself and within creation, a growing sense of sacred unity. This is the
zelator and it is the experience of being set on the path.
It implies something more, as well. For the path in Gnosticism, at least
in the Sophian and Kabbalistic Tradition, is one of initiation and disciple
ship. As an individual who was a disciple of a sacred tau (tzaddik), I can
definitely say that meeting and recognizing my teacher, and experiencing
the light-presence that moved with, in, and through him, generated great
zeal and spiritual hope in me. Meeting Tau Elijah led to my initiation and
being set upon the path. Were it not for that day, I really could not say
what I would be doing today, and without a doubt, 1 would not be experi
encing the joy of writing this book on the mysteries of the Kabbalah. I
might well have never become a Gnostic and Kabbalist! To this day, the
zeal of meeting my spiritual friend fills me and inspires me. I have never
left Malkut—the divine kingdom.
On a more esoteric level, the title zelator implies something else: the
delightful awareness that the kingdom of heaven is spread out upon the
earth—hence, that living life to its fullest can be the experience of the
kingdom, as surely as any experience in the hereafter. Zeal is the natural
result of experiencing Malkut in this life. In Gnostic Tradition, we experi
ence the kingdom here, and ever beyond!
Spiritual Practice Associated with Malkut

Meditation of Kallah Messiah—St. Mary Magdalene
> Find the time to sit, breathe, and feel the life in your body, the
sacredness of being and becoming. (This, in itself, is a meditation
of the Holy Bride.) Once you are settled, shift the focus of your
attention to the spiritual sun within behind your heart, envisioning
it clearly and feeling it deeply. See it pervade your whole body
mind and let it completely consume you, banishing all negativity
and darkness. Let there be peace and joy. From the sun in your
heart, imagine a ruby ray of light shooting forth and that the image
of the Holy Bride magically appears in the space before you. Her
inner robe is brilliant white, her outer robe is crimson, her face
shines like ten thousand stars, and there is rainbow glory all around
her. She is the most beautiful woman imaginable.
> She does not stand still but dances like flames of fire, as you take
up her most simple chant: Kallah Messiah, Nukva Messiah. As you
chant, envision her blessing you, pouring out light and fire upon
you, and that she merges to dance in your very body, as though a
great fire of divine passion within and all around you. It is All-Joy’
It may be that you cannot sit still but must get up and dance too.
Its all good, whatever the Holy Bride inspires you to do! When all
is said and done, ground the energy and abide a while in silence.
When you go out into the world, see the Bride in everything and
everyone, hear her voice in every sound, and whatever thoughts,
emotions, and feelings arise, know them as the radiance of her
wisdom. Some have attained Christ consciousness in this way!
The end oj the hook; the beginning oj another

APPENDIX 1
HEBREW TABLE
OF LETTERS
Names Figures Value Meaning

(M) Aleph K 1 Ox or Bull
(D) Bet 3 2 House
(D) Cimel J 3 Camel
(D) Dalet ^ 4 Door
(S) Heh H 5 Window
(S) Vau 1 6 Nail or Hook
(S) Zayin T 7 Sword
(S) Het Fl 8 Fence
(S) Tet ' 0 9 Snake
(S) Yod 10 Hand
(D) Kaph 2 20 500 Grasping hand
(S) Lamed *7 30 Ox-goad
(M) Mem □ 40 600 Water
(S) Nun ] 50 700 Fish
(S) Samek 0 60 Tent peg or prop
(S) Ayin I? 70 Eye
(D) Peh 2 80 800 Mouth
(S) Tzaddi Ji 90 900 Fishhook
(S) Qoph p 100 Back of the head
(D) Resh 1 200 Face
(M) Shin CD 300 Tooth or Fang
(D) Tau fl 400 Mark or Cross
359
360 Appendix I
When a Hebrew letter is written in a larger form, the value of the letter
is multiplied by one thousand its normal value. For example, an enlarged
Aleph would equal 1000. This is true of all the letters.
Letters in Hebrew do not exist to signify vowels, but rather vowel
points are used. The vowel points have not been included or discussed as
they are not relevant to our study.
(M), (D), or (S) appearing in front of a letter name in the first column
indicate Mother-letters, Double-letters, and Single-letters, respectively.
Mother-letters refer to the force of the primordial elements—air, fire, and
water. Double-letters represent the seven traditional planetary forces. The
Single-letters represent the twelve zodiacal forces. The letter Tau often
doubles as the symbol for the primordial earth. Shin is often used to rep
resent the Holy Spirit. Aleph and Tau have a special association with the
Christos—hence, Alpha and Omega. Nun, the fish, and Tet, the serpent,
also have a special association with Christ. The study of the Netivot
(paths) and holy letters will be the subject of a companion volume to be
written as a continuation of this present book.
Much wisdom can be gleaned through contemplation and meditation
on the holy letters themselves. In their contemplation and meditation on
the holy letters, some initiates combine the major arcana of a proper tarot
deck that has Kabbalistic value. The Rider-Waite Tarot Deck is adequate
for this purpose,- the tarot deck put out by the Builders of the Adytum
(BOTA) is even better. Letters, numbers, words, and images prove an in
teresting divine play!
APPENDIX II
THE DIVINE
NAMES AND
VIBRATIONS
The art of vibration or intonation of the divine names plays a

significant role in the methods of mystical prayer, meditation,
and sacred ritual in Christian Gnosticism. As we have seen,
the divine names are an expression of the holy Sefirot at the
level of Atzilut-emanation. Thus, vibrating or intoning the
divine name of a Sefirah (or Sefirot) brings into our prayer,
meditation, or ritual the spiritual energy of the corresponding
Sefiral|(or Sefirot) and, likewise, brings our consciousness in
ascent and joins it to the divine power. Essentially, using the
divine names in this way, we are empowered by the divine
powers and invoke the corresponding manifestation of the
living presence. Their use strengthens the auric field or sphere
of sensation, energizes the subtle body, and activates the hid
den powers of our soul. Without a doubt, prayer is made
extremely effective when the divine names are used; medita
tions are loftier and our rituals more potent.
There is great power in the divine names, for they have
come by way of divine revelation, and the art of their pro
nunciation and vibration has been evolved by adepts and
masters of the Kabbalah for literally thousands of years.
While the divine name of Yahweh is not openly pronounced
by Jewish practitioners of the Kabbalah, through the grace of
the divine incarnation, the Gnostic Christian practitioner is
361
362 Appendix II
empowered to do so, although, as with all of the divine names, the great
name must be respected and used wisely. In this regard, the third com
mandment specifically relates to the esoteric or mystical use of the divine
names: “You shall not make wrongful use of the name of the Lord your
God . . .“ Indeed! They are energy that needs to be mindfully directed and
used wisely, with reverence and respect for the divine presence and
power. According to the masters of the Tradition, the divine names should
be used only in sacred moments and with full kavvanah (concentration
and conscious intention) and devekut (proper attachment).
It is impossible to teach and initiate a person into the true art of vibrat
ing the divine names through the medium of a book. The true art is some
thing that is demonstrated and experienced between an initiate and an
aspirant seeking to learn the art. It typically takes a few years to learn the
art and to develop it through practice. There are many pronunciations,
permutations, and intonements of all the divine names, and there are
techniques of breath, gesture, and visualization that accompany the art.
Nevertheless, we can put the aspirant on the trail of actual vibration of the
divine names and give some clue as to how he or she might find a valid
way to vibrate the names.
Some years ago, I watched the author of a popular book on the modern
practice of magic give a demonstration of vibrating divine names, using a
well-known Kabbalistic ceremony. I was quite surprised to hear him
screaming the divine names in so-called vibration. This is an all too com
mon mistake and the worst of all mistakes. It does not properly direct or
radiate energy, but rather disturbs energy and tends to cause violent and
chaotic movements in subtle body, aura, and environment. The other
common mistake is singing the divine names, which, while beautiful, does
not necessarily produce the effective vibration of the names. Vibration of
the divine names is neither singing them nor screaming them, although it
is certainly closer to song than to shouts.
When vibrating or intoning a divine name, what the practitioner is
seeking to do, in general, is create an inward resonance of vibration that
fills his or her body and sphere of sensation, and therefore also fills the at
mosphere or environment around him or herself. More than how one
might sound outwardly, one must first be concerned with this inward vi
bration, which tends to produce an electrical or energetic sensation in the
Appendix 11 363
body and quickens the vital and mental being. Indeed, it is a peculiar
sound that, once experienced and heard, one will recognize any time it is
encountered. As a matter of fact, this peculiar sound is one very easy way
to discern initiates of the Tradition from noninitiates, along with pronunci
ation of the names in vibration. However, in practice, we find that vibra
tion is more important than exact pronunciation. Finding the vibration, it
is easy to refine pronunciations and pitch.
A good divine name for general practice seeking to discover vibration
is Eheieh, pronounced: Ah-Ha-Yah (soft As). First, it is a divine name of a
wonderful affirmation, "I am" or "I shall be," which is always a good prayer
and meditation in itself. Second, this pronunciation of Eheieh is very easy
and is swiftly effective for recognizing what is meant by vibration. Let
each syllable be drawn out and start with a quieter intoning, focusing on
the vibration it produces. Then, gradually, increase the volume maintain
ing the sensation of vibration. In this way, one is very likely to stumble
upon it. Then one can practice with other names. Obviously, in the be
ginning, lower intonations will more swiftly lend themselves to good re
sults. Eventually, whether at a lower or higher pitch, given some practice,
one should be able to find the vibration. Equally obvious, some individu
als will have a natural talent at this, just as some people have a natural tal
ent to sing, v^hile for others, it will require some effort and it might never
exactly become the strong point of their practice. However, as a general
rule, everyone can learn to vibrate divine names.
The Names
Yah (E-Ah): The pronunciation is a long "E" and soft "A." This name
has an expansive effect on consciousness and is intoned to invoke
divine grace—pure energy that can be directed in almost any way.
It is also used to increase life-force and prolong life.
Yahweh (E-AU-A): The pronunciation is a long "E," short "A" and "U,"
and long "A," and is one consistent flow of vowel sounds. This
name invokes incredible force and has an elevating and energizing
effect on consciousness. It is a name of Gnostic worship, which is
to say a conscious unification with the divine. It is used to receive
and transmit blessings.
364 Appendix II
Elohim (El-Oh-Heem): The pronunciation is a short "E," long "O,"

and long "E." This name has a sealing or enclosing effect on con
sciousness, a concentration of the consciousness. It reminds one
of a womb—the mother. It is intoned to produce the effect of
sanctuary, as a matrix of forces or creative potential.
El (El or Al): The pronunciation can be either with a short "E," short
"A," or long "A," with the tip of the tongue curved up to the roof of
the mouth while intoning it. This name is akin to Yah, although on
a lower arc, and has a similar effect, although there is a focusing of
the expansion—concentration and expansion at the same time.
With an intention held in mind and the vibration of El, a corre
sponding blessing of abundance is invoked.
Elohim Givor (Gi-Voor): The pronunciation is forceful, Elohim as

above and Givor with a short "1" or long "E," and Voor being pro
nounced as in "door." This has a radical focusing effect on con
sciousness and a fiery forceful energy—like lightning. It is intoned
for protection, force, and fire,- to dispel klippotic influence,- to bring
about radical change or transformation,- and to invoke justice. It is
often coupled with prayers for tikkune correction.
Yahweh Elohenu (Ei-Oh-Hey-New): Yahweh is pronounced as given

above and Elohenu as it appears. The effect on consciousness is one
of inward holiness and spirit-connectedness. It is vibrated to invoke
awareness of Christ indwelling—the inner and higher self,- for heal
ing and for understanding of the word and empowerment to speak
ones truth (the word).
Yahweh Tzavaot (Za-Vey-Ot): The pronunciation is a soft "A", long
"A," and long "O." It has the effect on consciousness of connection
with spiritual forces and sacred unity with creation. It is intoned to
link with positive spiritual forces and to celebrate the sacred unity
within and behind creation.
Elohim Tzavaot: The pronunciation is as given above. While Yahweh
Tzavaot links, Elohim Tzavaot informs and specifies forms of the
forces to manifest. It is intoned to manipulate the forms forces as
sume in a specific situation.
Yahweh Elohim Tzavaot: Combines the function of the two divine
names.
Appendix ll 365
Shaddai (Sha-Die): The pronunciation is a short "A" and long "I," and
it has the effect on consciousness of stimulating desire-energy and
directing it. This name is intoned for the sake of bliss and accept
ance of life. It also tends to invoke good dreams and may bring vi
sions (also the sight of auras).
Adonai (Ah-Doe-Nie): The pronunciation is a soft "A," long "O," and

long "I." This name has a centering and grounding effect on con
sciousness. It is intoned for the purpose of grounding and manifest
ing things and for the awareness of the divine presence and power
all around oneself—hence, Gods presence pervading creation.
Yeshua Messiah (Yah-He-Shoe-Ah Me-See-Ah): The pronunciation

is a short "A," short "E," short "U," soft "A," short "E," long "E," and
short "A." This name has an illuminating effect on consciousness
and is used to invoke the Christos and for an ascent toward Chris
tos. Adonai Yeshua is similar, although more grounding—more a
bringing down of the Christos rather than an ascent.
Kallah Messiah: The pronunciation of Kallah is with short "As." This

name has a nurturing effect on consciousness and also a healing ef
fect. It is vibrated to invoke the presence and the Bride and to join
the soul to her.
There are other pronunciations of these divine names and there are
other names,- however, these pronunciations are good for beginning prac
tice of vibration and the names provided should be a sufficient selection.
This should be enough to set one on track to discover the way of vibra
tion for oneself.
APPENDIX III
CHANT
PRONUNCIATION
Kabbalistic Cross
Atoh: pronounced Ah-Toh (as in “dough" with a short
“A“)
Io Adonai: pronounced EE-Oh Ah-Doh-Nah-ee
Malkut: pronounced Mal-Koot (as in the “hoot“ of an

owl)
Ve-Gevurah: pronounced Vay-Gevurah (short vowels in
Gevurah)
Ve-Gedulah: pronounced Vay-Ge-Dew-Lah
Le-Olam: pronounced Lay-Oh-Lawm
Mothers Practices
Aima-Aima: pronounced Ama-A-EE-Ma (short “A," long
Aima Elohim: pronounced A-EE-Ma El-Oh-Heem

Ha Isha Ha Elyona, Aima Israel: pronounced with all
short vowels, except for long “O“ in Elyona and long
“A“ in Israel
Archangels Chants
Yo Ma Tzafkiel: pronounced Yoh-Ma-Zah-f-Kee-El (Yo as
in “dough,“ short "A")
367
368 Appendix lü
Maggid Ha-EI Elyon Tzadkiel: pronounced Mah-Gid Ha-EI El-yon

Zah-d-kee-El (Gid as in "kid," Yon as in "telephone," and short "A"
throughout)
Ah Ya Ko Ma Kamael: pronounced Ah-Ya-Koh-Ma Ka-May-El (short

"A" and Koh as in "dough")
Ar lyah Raphael: pronounced Ar-EE-Yah Ra-Fay-El (Ar as in "you are"

and Ra with short "A")
Ha Al Ha Na Haniel: pronounced Ha-Al-Ha-Na Ha-Nee-EI (all short

vowels)
Ya Mi Ha Michael: pronounced Ya-Mee-Ha Me-Kay-EI (short "A")
Gya Ko Ho Ge Ba Gabriel: pronounced Gee-Yah Koe-Hoe Gee-Bah

Gah-Bree-El
So Da Yo Ma Sandalfon: pronounced Soh-Da-Yoh-Ma San-Dal-Fon

(Soh as in "to sow seed" and Fon as in "telephone")
As you work with these chants, let them speak to you and find your
own way with them. In this way, you will find them very effective and
empowering.
GLOSSARY
Ab: Father not having conceived a child, Partzuf of Hokmah,

Hokmah before the emanation of Binah and the lower Sefirot;
Father self-contained.
Abba: Father,- Partzuf of Hokmah; Hokmah after emanating Binah
and the lower Sefirot.
Abyss: A term for Da at; the division between the supernals and the
Sefirot of construction,- the separation between Atzilut and the
lower Olamot universes.
Adam: Human one, not necessarily the male gender.
Adam Ha-Rishon: First human being; supernal human being, male
and female in one body,- the ideal state of the human being; the
androgynous one.
Adam Kadmon: Primordial human being; the first universe, which
is inseparable from Ain Sof Or (the Endless Light); the universe
of the Soul of Messiah.
Adept: A term for an experienced and highly skilled spiritual prac
titioner,- an initiate who has a grade of self-realization to the
level of cosmic consciousness, an elder or Gnostic teacher.
Aima: Mother,- Partzuf of Binah, Binah having generated the seven
Sefirot of construction.
Ain: No-thing or no thingness,- an aspect or quality of the God
head; the inmost nature of the soul and God,- the void or empti
ness,- the great unmanifest,• the essence of divine potential.
Ain Sof: The infinite, the infinite and eternal,- one-without-end,- an
aspect or quality of the Godhead indicating the exhaustless na
ture of the divine potential or unmanifest.
369
3 70 Glossary
Ain Sof Or: Endless light or light of the infinite,- an aspect or quality of the God
head,- the radiant or creative quality of the divine potential or unmanifest,- the
divine fullness of the emptiness.
Ama: Mother before giving birth,- Partzuf of Binah,- Binah prior to the generation
of the seven Sefirot of construction.
Apostle of apostles: A title of Lady Mary.
Arabot: The seventh and highest heaven.
Aralim: Thrones, Binah of Yetzirah,- angelic order of Binah.
Arayot: Sexual mysteries, sexual mysticism and magic of the Kabbalah,- secret
teachings of the wonder-working or magical Kabbalah based upon the love
play between two lovers.
Archon: Ruler,- cosmic forces under the dominion of the demiurgos or cosmic
ignorance.
Arik Anpin: Big face or greater countenance,- Partzuf of Keter.
Asiyah: Making or action,- the universe emerging from Yetzirah,- the material di
mension of the universe, this world.
Assembly of the Elect: The inner circle of initiates of a Gnostic community,- ini
tiates of the adepti and realm of the sacred tau,- the inner and secret order.
Assembly of the Faithful: The outer circle of initiates in a Gnostic community,-
the outer order.
Astral Earth: Astral dimension of the world.
Atarot: Crowns, a term signifying the supernal soul and transcendental aspects of
the soul, specifically, Hayyah and Yechidah.
Atik Yomin: Ancient of days,- Partzuf of Keter.
Atzilut: Emanation, nearness or archetypal,- the universe emerging from Adam
Kadmon,- supernal universe,- world of supernal light.
Aura: See sphere of sensation.
Azazel: Goat-demon,- one of the fallen,- one of the leaders of the fallen.
Azrael: The angel of death or brother death.
Beliel: Son of rebellion,- archdemon of the northern quarter of the circle.
Ben: Son,- title of the Partzuf of Tiferet or Zer Anpin.
Beni Elohim: Sons of God,- Hod of Yetzirah,- angelic order of Hod.
Glossary 371
Bereshit: In the beginning, Genesis,- creation, abode of house of the beginning or

house of initiation.
Beriyah: Creation,- the universe emerging from Atzilut,- world of archangels and
cosmic forces.
Binah: Understanding,- third Sefirah.
Black Earth: Primordial earth or ancient earth.
Bridegroom: Partzuf of Tiferet,- also a title of Lord Yeshua.
Chrism: Anointing.
Christed: Anointed.
Da'at: Knowledge,- the abyss, Keter as Keter is known or appears.
Daimon: Spirit, term for the wrathful guardians encountered in the abyss,- wrath
ful guardians associated with the night side of the tree or the tree of death.
Demiurgos: False god or false creator,- misperception or misconception of Cod,
cosmic ignorance,- demon of the abyss.
Demon of the Abyss: Cosmic ignorance,- demiurgos of forgetfulness, the appear
ance of cosmic evil, the egoistic-self that must ultimately be shed.
Devekut: Cleaving or attachment, rapturous union,- divine passion.
Earth Sphere: See astral earth.
Earthly Mother: The higher intelligence of the earth,- the divine presence and
power (Shekinah) manifesting as the earth and nature.
Elder: A term for a recognized Gnostic teacher. See Adept.
Elder Races: Souls enlightened in other worlds beyond the earth,- also angels.
Elect Adept: An initiate of the grade of Hesed,- third degree of the adepti or eld
ers of the Tradition and the apostolic succession.
Fire Snake: A term for the Holy Spirit power of what Eastern schools call kun
dalini,- also called the serpent power.
First Apostle: A title of Lady Mary.
Gabriel: Strength of Cod,- Yesod of Beriyah,- archangel of Yesod,- also the
archangel associated with the western quarter of the circle.
Gedulah: Glory,- an alternative title of Hesed.
Gematria: The science and art of numerology and esoteric mathematics in the
Kabbalah.
372 Glossary
Gevurah: Rigor, severity, or judgment, fifth Scfirah.

Gilgulim: The transmigration of souls,- the wave-like motion of becoming.
Gnosis: Knowledge of direct spiritual or mystical experience,- knowledge of
becoming, spiritual insight or intuitioin
Gnostic: One who has acquired gnosis,- one who is an initiate of Gnosticism.
Gnosticism: Path of direct knowing (gnosis),- path of self-realization.
Great Beast: Force of violence or self-destructive tendency in the collective con
sciousness of humanity.
Great Seth: A gnostic title for the Christos,- fiery or radiant cross.
Greater Adept: An initiate of the grade of Gevurah,- second degree of the adepti
or elders of the Tradition and the apostolic succession.
Guph: Legendary repository from which souls arc drawn.
Haniel: Inspiration of God, Netzach of Beriyah,- archangel of Netzach.
Hashmalim: Speaking-silences, Hesed of Yetzirah,- angelic order of Hesed.
Hayyah: Life-force,- an aspect of the soul,- also an angel of the order of the
Hayyot.
Hayyot: Holy living creatures,- Keter of Yetzirah,- angelic order of Keter.
Heavenly Father: Transcendental and hidden aspect of the divine.
Hesed: Mercy or loving-kindness,- fourth Scfirah.
Hitbodedut: Meditation or self-isolation,- spiritual retreat,- the state of meditation
proper,- mystical attainment.
Hitbonenut: Contemplation,- an entrance to devekut or an entrance to hitbode
dut; a stage of meditation.
Hod: Splendor, submission, or surrender, eighth Sefirah.
Hokmah: Wisdom,- second Sefirah.
Holy Spirit: The divine power in creatures and creation,- also the Mother and
Bride.
Holy Threefold Sanctuary: The sanctuary of discipleship-initiation, spiritual
practice-realization, and mystical attainment-fruition.
Hua: The great angel of the Lord (Metatron-Sandalfon).
Glossary 373
Ipsissimus: "One who is most truly him- or herself"; an initiate of the grade of
Keter, highest degree of the sacred tau or masters of the Tradition,- the grade
of the Risen Christ.
Kali Kallah: Black or dark bride,- Lilith,- Sophia Nigrans, dark wisdom of God.
Kallah: Bride,- Partzuf of Malkut, title of St. Mary Magdalene.
Kallah Messiah: Anointed Bride,- Christ the Sophia,- St. Mary Magdalene.
Kamael: Burner of Cod, Cevurah of Beriyah; archangel of Beriyah.
Kavvanah: Concentration or conscious intention,- feeling and devotion,- a form of
contemplation or meditation.
Kavvanot: Specific forms of kawanah (plural of kawanah).
Kerubim: Strong ones,- Yesod of Yetzirah, angelic order of Yesod.
Keter: Crown,- first Sefirah,- the Sefirah that is not.
Klippah: Singular of klippot. See Klippot.
Klippot: Husk or shells,- husks of darkness, the night-side or other side of the
tree,- impure emanations,- dominion of darkness, dominion of the Demiurgos.
Klippotic: Demonic,- having the influence of klippot. See Klippot.
Lessor Adept: An initiate of the grade of Tiferet, first degree of the adepti or eld
ers of the Tradition and the apostolic succession.
Leviathan: Destroyer or destruction, the arch demon of the western quarter of
the circle.
Lilith: See Kali Kallah.
Logos: Word,- the divine word,- Christ the Son.
Lord of the Dance: A title of Lord Yeshua.
Lord of the Rainbow: A title of Lord Yeshua.
Lord of the Shabbat: A title of Lord Yeshua.
Lucifer: Light-bearer,- the archdemon of the eastern quarter of the circle,- also a
gnostic title of the Christos negating death and darkness.
Maggid: Angel, a term used to designate any archangel or angel,- also a term for
an adept or master who is otherworldly in nature,- sometimes used for disin-
carnate adepts and masters.
Maggidim: (Plural) See Maggid.
374 Glossary
Magister Templi: An initiate of the grade of Binah; first degree of the sacred tau
or masters of the Tradition.
Magus: An initiate of the grade of Hokmah,- second degree of the sacred tau or
masters of the Tradition.
Makifim: Envelopments,- a term for the transcendental aspects of the soul—Ne-
shamah, Hayyah, and Yechidah.
Makom: Place of meeting,- sixth heaven.
Malachim: Angels or messengers, Tiferet of Yetzirah,- angelic order of Tiferet.
Malkut: Kingdom,- tenth and final Sefirah
Ma'on: Dwelling place,- fifth heaven.
Master: A term for a realized or enlightened individual,- an initiate who has at
tained one grade or another of supernal or Messianic consciousness,- a sacred
tau in Gnostic tradition.
Mekubal: A Kabbalist. See Mekubalim.
Mekubalim: Those who have been received or those who have received,- those
who have been disciples of a Kabbalist,- Kabbalists.
Melchizedek: Priest-king (or priestess-queen) of righteousness,- a figure that ap
pears in Genesis to initiate Abraham and Sarah,- the universal order of enlight
enment or Messianic consciousness,- an initiate of the divine order,- the state of
enlightenment or supernal or Messianic consciousness,- the holy order of the
elder races,- the holy third order or secret order,- the assembly of secret chiefs.
Messiah: Anointed,- Christ.
Metatron: Prince of the countenance,- Keter of Beriyah,- archangel of Keter,- also
the archangel that stands above the circle.
Michael: Who-ls-Like-Unto-God, Hod of Beriyah,- archangel of Hod, also the
archangel associated with the southern quarter of the circle.
Midrashim: Myths, legends, and stories inspired by the Scriptures, creative adap
tation of the myths, legends, and stories of the Scriptures,- found in both Ju
daism and Gnosticism.
Mystical Death: The shift from a lower level of consciousness to a higher con
sciousness, also radical self-transformation,- a stage of metanoia (authentic spir
itual conversion),- Sophia Nigrans,- also a powerful healing experience.
Mystical Union: Union of the worshipper and worshipped,- conscious unification
with the divine or a divine power,- term for Gnostic wedding ceremonies.
Glossary 375
Navi: Seer or prophet.

Nechash: Serpent in the Garden of Eden, but also a title of the Messiah, good
serpent.
Nefesh: Vital soul or earthly soul; an aspect of the soul
Nefesh Behamit: Bestial soul,- nefesh unregenerated.
Nefesh Elokit: Godly soul, nefesh regenerated.
Nefeshim: (Plural) See Nefesh.
Neophyte: Novice of the Gnostic tradition,- a probationer or aspirant in a Gnos
tic circle.
Neshamah: Holy soul,- supernal soul; heavenly soul; divine nature,- an aspect of
the soul.
Netzach: Victory or dominion,- seventh Sefirah.
Nukva: Daughter,- Partzuf of Malkut,- also a title of St. Mary Magdalene (Daugh
ter of God).
Ofan or Ophan: Wheel-angel,- an angel of the order of Ofanim.
Ofanim or Ophanim: Wheels,- Hokmah of Yetzirah,- angelic order of Hokmah.
01am: Universe or dimension of the reality-truth continuum.
Olamot: Universes or dimensions of the reality-truth continuum.
Ordo Sanctus Gnosis (O.S.G.): An esoteric order or lineage of the Sophian Tra
dition,- an outer order.
Pachad: Fear or holy awe, an alternative title for Gevurah.
Palace of Light: The Tree of Life,- also a title of Binah-Elohim.
Paroket: Veil between the moral and action triad,- causal plane of karmic matrix.
Penimi'im: Internalizations,- aspects of the soul that can be embodied, specifical
ly, Nefesh, Ruach, and Neshamah.
Pentagrammaton: A phrase for the blessed name of Messiah—Yeshua or Yehesh-
uah ("Jesus").
Perud: Separation,- specifically, the reality of separation composed on Beriyah
Yetzirah, and Asiyah.
Philosophus: An initiate of the grade of Netzach,- highest degree of initiation in
the assembly of the faithful.
376 Glossary
Practicus: An initiate of the grade of Hod, third degree of the assembly of the
faithful.
Qeshet: Veil between Malkut and the upper Sefirot; the glow of the Astral
Planes.
Qoph Nia: The Eye of the Void or the Eye of the Storm,- also the force of atavis
tic resurgence.
Queen of the Shabbat: See Shekinah.
Rahamim: Compassion, an alternative title forTiferet.
Rainbow Glory: A title of Lady Mary.
Rakiya: Firmament,- the second heaven.
Raphael: Healing of God, Tiferet of Beriyah,- archangel of Tiferet; also the
archangel associated with the eastern quarter of the circle.
Ratziel: God's wisdom,- Hokmah of Beriyah,- archangel of Hokmah.
Ratzon: Will or desire, alternative title of Keter.
Reshit: Beginning or initiation,- also an alternative title of Hokmah.
Rite of Ransom: Gnostic term for divine magic,- also the mystery of the crucifixion.
Rite of the Bridal Chamber: Gnostic worship founded on the Arayot. See
Arayot,- also the Rite of Mystical Union. See mystical union.
Rosicrucian: Christian Gnostic,- an initiate of the Rosicrucian order or belonging
to the Rosicrucian order,- the inner or second order,- the order of the adepti.
Ruach: Spirit or intelligence, an aspect of the soul.
Ruach Ha-Elijah: Spirit of the prophets, an aspect of the Holy Spirit.
Ruach Ha-Enoch: Spirit of the initiates,- an aspect of the Holy Spirit.
Ruach Ha-Kodesh: Spirit of holiness,- Hebrew for the Holy Spirit.
Ruach Ha-Messiah: Spirit of the Messiah,- an aspect of the Holy Spirit.
Ruhaniyot: Radiant holy breath,- spirit or essence of the Sefirot.
Samael: Poison of God,- Cevurah of Beriyah, another archangel of Gevurah,- an
arch demon associated with Gevurah, the adversary,- consort of Lilith.
Sandalfon: Shoe-Ofan,- Malkut of Beriyah,- archangel of Malkut,- also the arch
angel of the circle.
Glossary 377
Satan: Enemy or adversary; demon of the abyss,- the egoistic self; cosmic igno
rance,- the shadow of God or dark face of God,- also the archdemon of the
southern quarter of the circle.
Sefirah: Emanation or sphere,- a quality or attribute of God, a divine power.
Sefirot: Plural of Sefirah. See Sefirah.
Sefer Ha-Bahir: Book of Brilliance, a classical source-work of the Kabbalah pre
dating the Zohar and less refined than the Zohar.
Sefer Ha-Zohar: Book of Splendor, a classical source-work of the Holy Kabbal
ah that assumes the form of commentary on the Torah (first five books of the
Old Testament).
Sefer Yetzirah: Book of Formation,- a classical source-work of the Kabbalah focus
ing primarily upon Ma aseh Bcreshit and the meditative and magical Kabbalah.
Seraphim: Fiery serpents or burning ones,- Gevurah of Yetzirah,- angelic order of
Gevurah.
Serpent Power: See Fire Snake.
Serpents Skin: The mortal coil or physical body.
Serpent-Sun: Gnostic term for Christ or Gnostic title of Lord Yeshua.
Shamaim: Firmaments or heavens.
Shedim: Demons.
Shefa: Influx,- Spiritual energy of the Sefirot.
Shehakim: Sky-like or clouds of grace,- third heaven.
Shekinah: Divine presence and power,- God the Mother and God the Bride.
Sophia: Wisdom,- divine wisdom, created and uncreated,- Christ the Daughter
(primordial or uncreated wisdom = God the Mother).
Sophian Gnosticism: A tradition of Gnostic initiation that considers St. Mary
Magdalene coequal and codivine with Yeshua Messiah (Jesus Christ).
Spell of Omega: Gnostic term for the Book of Revelation,- also a certain aspect of
the magical Kabbalah.
Sphere of Sensation: The aura surrounding the human body, which is the radi
ance of the subtle body.
Spiritual Sun: Messiah or Christos,- a title of Lord Yeshua,- also a term for the union
of Lady Mary and Lord Yeshua as one Messiah or Christ, male and female.
378 Glossary
Subtle Body: A body of subtle energy within and beyond the physical body,- a
body of consciousness,« a body through which consciousness can exist inde
pendent of the physical body.
Tau: Master,« title of a Gnostic master,« a holy tzaddik,« initiate of the order of
Melchizedek,« initiation of the grade of magister templi or higher Rosicrucian
grades.
Temple of King Solomon: A specific configuration of the magical temple in the
wonder-working Kabbalah as taught in the Christian Kabbalah,« the ceremoni
al art of the wonder-working Kabbalah.
Tetragrammaton: A phrase for the great name of God—Yahweh.
Theoricus: An initiate of the grade of Yesod,« second degree of the assembly of
the faithful.
The Elohim: Gods and goddesses,« dominions and principalities,« Netzach of
Yetzirah, angelic order of Netzach,« the subject of a secret teaching of the
Gnostics.
Threefold Body of Melchizedek: The resurrection body or body of light at
tained with the dawn of supernal or Messianic consciousness (body of en
lightenment or Christhood).
Threefold Rite of Initiation: First Gnostic initiation on the path,« baptism in liv
ing waters, chrism-anointing, and wedding feast (Holy Eucharist of the Bride
and Bridegroom).
Tiferet: Beauty,« sixth Sefirah.
Tikkune: Correction, repair, mending, or healing,« restoration of the holy Sefirot
to the ideal or original state,« spiritual work on the soul.
Titanic: Admixed forces, neither good nor evil.
Transference of Consciousness: The practice of shifting the center of conscious
ness into the subtle body or beyond the physical body.
Tzaddik: Righteous one,« an adept or master of the Tradition, incarnate or disin-
carnate,« also tzaddik not capitalized is a term for any elect soul or initiate.
Tzaddikim: Righteous ones,« a term for spiritual adepts and masters of the Tradi
tion,« also a term for all of the faithful and elect.
Tzadkiel: Righteousness of God,« Hcsed of Beriyah,« archangel of Hesed.
Tzafkiel: Remembrance of God,« Binah of Beriyah,« archangel of Beriyah.
Glossary 379
Tzimtzum: Constriction, the process of creation.

Uriel: Light of Cod, replaces Haniel as one of the seven archangels of the Messi
ah, also the archangel of the northern quarter of the circle.
Uzza: Dark demon, one of the Fallon, one of the leaders of the fallen.
Vilon: The veil, first heaven.
Yechidah: Holy spark, inmost secret aspect of the soul, spark of the Soul of
Messiah.
Yeshua: Aramaic for Jesus.
Yesod: Foundation or reciprocity, ninth Sefirah.
Yetzirah: Formation, universe emerging from Beriyah, world of Angels, world of
Spirits.
Yichud: Unity, specifically, the realm of unity composed of Adam Kadmon and
Atzilut.
Zebul: Dwelling, fourth heaven.
Zelator: An initiate of the grade of Malkut, first degree of the assembly of the
faithful.
Zer Anpin: Little face or lesser countenance, Partzuf of Tiferet.
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INDEX
Aaron,253,310 Afterlife, 27-28, 83, 136, 172,

Ab, 90, 369 274, 290-291, 293-294, 298-
Abaddon, 64, 74, 309 305, 321
Abba, 32, 47, 89-90, 93-95, Ahava, 42

120, 148, 195, 206, 369 Aima, 32, 47, 93, 95, 117, 120,
Abel, 201 122-123, 131-132, 143, 148,
195, 206, 367, 369
Abraham, 43, 145, 153-155,
272, 374 Ain, 9-10, 12, 19-21,23, 25,
27, 29, 31-32, 35, 37-43, 48,
Abyss, 64, 74-75, 80, 8 3, 120,
68, 85, 92-94, 96-97, 119,
147, 149, 195, 298, 309, 324,
139, 147, 150, 159-160, 291,
369, 371, 377
294, 298-299, 369-370
Achad, 42, 265
Ain Sof, 9-10, 19-21,23,25,
Adam Ha-Rishon, 97, 206, 228, 27, 29, 31-32, 37-39, 42, 48,
300, 342, 369 68, 85, 93-94, 96-97, 1 19,
Adam Kadmon, 7-10, 12-13, 139, 147, 150, 159-160, 291,
15, 21, 31-32, 36, 42-43, 45, 294, 298-299, 369-370
51,55, 70, 90, 95-97, 99, Ain Sof Or, 19-20, 29, 42, 160,
169, 193-194, 225, 254, 298- 294, 369-370
299, 301, 320-321, 342, 369-
Ama, 370
370, 379, 384
Amet, 71, 167, 192
Adept, 52, 57, 66-67, 76, 82,
Androgynous One, 337, 369
130, 137, 140-141, 157,
177-180, 192, 211, 213, 216, Angel, 34, 36, 49-50, 63-64,
236-237, 268, 298, 314, 349, 73-75, 82, 90, 107-108, 118,
369, 371-373, 378 121, 129-130, 135-137, 146,
160-162, 168, 173, 185-187,
Adonai, 50, 63, 84-85, 191,
189, 192, 208-212, 216, 224,
219-220, 222, 237, 265, 289,
246-248, 250-251, 254, 272-
313, 315, 317, 322-324, 354,
274, 282, 306, 309, 318, 334,
365, 367
353-355, 370, 372-373, 375
385
386 Index
Ani, 39-41,43 Baal Shem, 140, 198, 237, 306-307

Apocalypse, 34, 36, 50, 63-64, 74, Banishing, 164, 240, 357
77-78, 81-82, 90, 117-118, 146, Baptism, 32, 64, 127-128, 132, 140-
168, 179, 192, 224, 254, 282, 293 141, 198-200, 202, 306-308, 311,
294, 301, 318, 340 313, 329, 378
Apostle, 82, 84, 86, 103-104, 139, Behamit, 23, 212, 318, 375
206, 209, 239, 260, 271,273, 281, Beni Elohim, 250-251,253, 274-277,
306, 326, 333, 370-371 370
Apostolic Succession, 34, 52, 82, 207, Bereshit, 232-233, 236, 371, 377
209, 238, 333-334, 345, 347, 371-
Beriyah, 7-9, 13-15, 22, 34, 45, 50,
373
55, 69-70, 74, 77-78, 95, 99-100,
Arabot, 98, 146, 354, 370 103-104, 106-107, 109-110, 126-
Aralim, 118, 138-139, 249, 31 1-312, 128, 130, 135, 139, 160, 173, 185-
370 186, 214, 225, 246, 250, 254, 262,
Arayot, 132, 370, 376 272, 288, 298, 300, 308, 310, 321,
Archon, 370 353, 371-376, 378-379
Arik Anpin, 32, 35, 47-48, 93, 119, Binah, 26, 30-32, 43-44, 56-57,
124, 148, 195, 206, 370 64-65, 67, 69-71, 81,91-96, 99-
101, 103, 1 17-125, 127, 129-131,
Armageddon, 80
13 3-141, 14 3, 147-149, 170, 172,
Ascension, 6, 28, 32-33, 36, 42, 49,
247, 249, 262, 287, 319, 322, 337,
51-52,59, 128, 13 3, 138, 145, 158,
351,369-371, 374, 378
160, 170, 199, 207, 217, 220, 248,
Blessing, 85, 142, 144, 146, 149, 151,
273, 291, 294, 298-299, 301, 305,
158, 160-163, 184, 217, 220, 222,
309, 311, 3 3 3, 354
276, 291, 307, 313, 332, 334, 343,
Ashim,54,317, 345, 354-356
345, 351-352, 357, 364
Astral, 131, 136, 224-225, 227,
Blessing Power, 142, 146, 160
229-231,233, 262, 268-270,
Blissful Emanation, 128
282-292, 301-305, 311, 324,
370-371, 376 Blood of Christ, 42, 183
Atik Yomin, 32, 35, 47-48, 119, 130, Body of Christ, 159, 200, 210, 221,
148, 370 300, 318, 345
Atzilut, 7-8, 12-15, 17,21,31-32, Body of Light, 25, 85, 96, 158-159,
41-43, 45, 47-48, 55, 69-70, 78, 201,204, 206, 215-216, 220, 268,
95, 99-100, 103-104, 106, 273, 284, 299, 302, 314, 316, 337,
119-120, 126-127, 130, 139, 151, 378
160, 170, 191, 193, 195, 225, 228, Body of the Resurrection, 203
254, 259, 262, 288, 298, 300, Bondage, 17, 28, 39, 73, 112, 135,
320-322, 342, 345, 369-371, 379 152, 171, 198, 204, 207, 211, 326
Index 387
Bornless One, 36, 291 345, 347-348, 357, 360, 364, 373-
Hornless Spirit, 10, 33, 36, 43 3 74, 377, 3 81, 3 8 3
Bridal Chamber, 81, 118, 236, 352, Christ Consciousness, 28, 40-41, 51,
376 68, 81, 102, 105, 127, 152, 155,
Bride, 32-34, 43, 60, 81-82, 85-86, 159, 177, 180, 200-201, 208-211,
93,98-100, 108, 125-126, 132- 308, 3 34, 3 36, 347, 357
13 3, 165, 184, 195, 205-206, 208, Christ-Self, 25-26, 28, 40-41, 44-46,
210-211, 217, 247, 273, 298, 300, 61, 85, 114-115, 151, 185, 197,
307-308, 313-315, 317-318, 320, 202, 209, 2 32, 236, 257, 291, 303,
326-327, 330-331, 333-338, 340- 350
342, 351, 35 3, 357, 365, 372-373, Christian, 1, 10, 12, 28, 32, 34, 37,
377-378 44-45, 51-52, 67, 73, 76, 78,81-
Bridegroom, 81-82, 85, 99, 126, 149, 8 2, 95, 98, 106, 112, 125, 13 4, 155,
184, 195, 205-206, 209, 211, 307- 157, 177, 179, 18 3, 188, 194-196,
308, 313, 320, 327, 3 30, 3 3 3-3 34, 202, 209, 212-213,218, 2 3 3, 2 39,
3 37, 341, 371, 378 242, 245, 261-262, 273-274, 306-
Bright Bride, 338 308, 321-322, 326, 3 34-3 35, 337,
342, 347-348, 353, 356, 361, 376,
Bright Mother, 127-128, 149
378, 384
Christianity, 1, 3, 5, 7, 9, 11, 13-15,
Cain, 201 17-18, 27, 34, 52, 77-78, 109,
Centers, 273, 314, 316 112-113, 13 4, 155-156, 176, 197,
Ceremony, 126, 151,269, 271, 3 3 3, 203, 205, 208, 216, 260, 3 30, 3 32,
3 51, 3 55, 76 2 335, 341, 344, 346, 348, 382, 384
Channel, 57, 82,91,95, 97, 12 3,1 3 2, Christos, 26, 29-3 1, 3 3, 45-46, 55,
134, 147, 188, 215, 242, 277, 288, 67, 82, 112, 158-159, 161, 183-
297, 315, 345, 351 184, 186, 200, 203, 218, 247, 257,
Chaos, 31, 254, 285, 300, 304, 260-261,299, 307, 332, 335, 347,
338-339 351-352, 360, 365, 372-373, 377
Chrism, 371 Church, 146, 168, 192, 224, 254, 261,
282,318,334
Christ, 6, 12, 26, 28, 34, 40-46, 50-
51,55, 60, 64, 68, 70-71,73, 76, Circumcision, 308
79-82, 102, 105, 112-114, 116, Clear Light, 20, 36, 203
127-128, 133, 146, 152-153, 155, Concealed, 36, 38, 43, 49, 65, 70, 97,
159, 161, 163, 170, 177, 180, 18 3, 152
185, 192, 197-198,200-201,203, Concealment, 118, 169
205-213, 216, 218, 221, 224, 235-
Conscious Evolution, 11, 27-28, 33-
236, 241, 247, 260-261, 273, 292-
3 4, 41, 45, 79, 81, 102, 13 4, 174-
293, 299-301, 308, 318, 321, 326-
175, 265, 268
327, 330, 333-334, 336-337, 344-
388 Index
Consecration, 182, 352 Cross, 8 3-85, 125, 146, 191-192,

Continuum, 13, 23, 31, 33, 53, 56, 200-201, 212, 261, 316, 318, 359,
82-8 3, 85, 91-92, 108-1 11, 127, 367, 372
135, 137, 141, 157, 165, 176, 178, Crossing, 83, 199, 216
203-204, 208, 235, 271, 303, 310, Crucifixion, 34, 78, 1 12, 127-128,
312-314, 355, 375 160, 170, 18 3, 192, 197, 203-204,
Cosmic Christ, 45, 55, 64, 197, 213, 206-207, 3 31-3 3 3, 3 76
273, 321, 381 Cup of Blessing, 332
Cosmic Forces, 2, 14-16, 24, 46, 64,
71-72, 74-75, 77, 98, 140-141, Da at, 30, 37, 45, 52, 56-57, 6 3-71,
186, 188, 241, 245, 250, 271,277, 73-84, 87, 101, 103, 120-121, 147,
285,290, 370-371 149, 224-225, 247, 286, 289, 293-
Cosmic Ignorance, 14-15, 17,71-72, 294, 298, 311, 369, 371
74-75, 121, 129, 135, 160, 186, Dark Bride, 373
198, 204, 214, 225, 246, 250, 285,
Dark Mother, 127-128
290, 324, 326-327, 370-371, 377
David, 125, 192, 234, 240, 249, 317,
Cosmic Illusion-Power, 64, 67, 71,
381-382, 384
128, 250, 290, 325
Death, 23, 27, 32-3 3, 49, 71, 80, 8 3,
Covenant, 92, 126, 170, 281-282,
92-94, 128, 15 2, 168, 182-18 3,
310-311, 325, 331, 340, 353
186, 18 8, 195, 200, 203-204, 216,
Creation, 2-4, 6-7, 9-10, 12-17, 19- 219-221,274, 290, 293-298, 300,
21,29-34, 37-41,4 3-45, 48, 54- 303, 305, 309, 318, 322-323, 332-
56, 58, 65-67, 71-73, 75, 77-78, 3 34, 3 39-340, 354, 370-371,
84, 89,91-97,99-101, 103, 105- 373-374
111, 1 13, 1 15, 118-120, 122-127,
Deliverance, 171, 329
132-133, 135, 137, 141, 143, 146-
Demiurgos, 14, 64, 72, 75, 250,
152, 155, 168-170, 172, 174, 194,
370-371, 373
196, 205, 217, 224, 226-228, 232-
2 34, 240-242, 244-246, 249-250, Demon, 74-75, 80, 129, 161, 173,
255, 257-261, 266, 276, 282, 286, 184, 275, 371, 373, 376-377, 379
295, 298, 300-301, 305, 307, 311- Demon of the Abyss, 74-75, 80, 371,
312, 319-324, 337-340, 343, 347, 377
350-351, 354, 3 56, 364-365, 371- Destiny, 2, 3 8, 50-51, 59, 13 6, 197,
372, 379, 382 230, 347
Creative Spirit, 60, 87, 223-224, 230, Disciple, 83-84, 131, 157-158, 161,
243-245 178, 198-199, 209, 327, 3 3 2, 3 56
Creativity, 61, 224, 226, 236, 240, Discipleship, 118, 156—157, 208, 3 56
244,341 Dissolution, 93, 290, 294-297
Crone, 118, 337 Divine Election, 54, 120
Index 389
Divine Grâce, 23, 53—54, 86, 109, 243, 245-247, 249-251, 257, 259,
118, 132-134, 141, 155, 164, 177, 262, 272-273, 277, 284-285, 287,
207, 233, 237, 292, 301, 343, 351, 290, 293, 300, 309, 323, 331, 370,
363 373, 375
Divine Kingdom, 76, 131, 138, 206, Dominion of Darkness, 287, 300, 331,
233, 242, 250, 271,275, 277, 285, 373
300, 317, 319, 321, 323, 325, 327, Dove, 199, 318, 330
329, 331, 333, 335, 337, 339, 341, Dragon, 107, 188, 273, 282, 309-310
343, 345, 347-349, 351-353, 355-
Dying, 216, 218, 274, 293-295, 297-
357, 387, 389, 391, 393, 395, 397,
298, 303, 305, 332
399, 401, 403, 405
Divine Magic, 76, 100-102, 104-106,
111-112, 131, 204, 227, 258, 268, Earthly Mother, 18, 124, 245-246,
271-272, 274-275, 277, 312, 314, 251, 330, 351, 371
350, 376 Eheieh, 35, 41-44, 58, 60-61, 96-97,
Divine Order, 15, 53-54, 79, 137, 145, 237, 239, 313, 315, 363
156, 321, 374 El, 35, 61, 73, 145, 151, 153, 161-
Divine Plan, 2, 15, 72, 111,242, 284, 162, 246, 281, 286-289, 310, 313,
321, 323, 354 315, 364
Divine Power, 26, 57, 61,98, 100, Elder, 51, 54, 68, 118, 138, 146, 186,
102, 124, 126-127, 171, 177-178, 246, 327, 346, 354-355, 369, 371,
186, 188, 202, 228, 244, 304, 346- 374
347, 351, 361, 372, 374, 377 Elder Races, 51, 354-355, 371, 374
Divine Presence, 4, 7, 16, 20, 23, 86, Elect, 23, 53, 81, 108, 110, 125-127,
123-128, 143, 147-148, 165, 178, 138, 140-142, 155, 174, 186, 207,
197, 206, 222, 230, 232-233, 236, 212-213, 233, 236-237, 248, 276,
286-289, 300, 303, 319-320, 323, 290, 301, 306, 326-327, 345, 354-
347-348, 351, 362, 365, 371, 377 355,370-371, 378
Divine Providence, 250, 320, 323, Elect Adept, 140-141,236-237, 371
343, 354 Elijah, 49-50, 180, 199, 245, 306,
Divine Vision, 108, 129-130, 300-301 308, 335, 353, 356
Divine Will, 10, 14, 46-47, 76, 101- Elisha, 199, 326, 335
102, 104, 109, 111, 131, 137, 179, Elohenu, 191, 195-197, 265, 315, 364
185, 189, 213, 219, 233, 242, 250, Elohim, 21,47, 50, 63, 71,96, 100,
257, 269-270, 284, 308, 323-324, 117, 120-123, 125,130, 133-134,
348 137, 143, 148, 151, 167, 170-173,
Dominion, 13-15, 31,64, 72, 74-75, 185, 189, 201, 223, 228-229, 232,
109, 128, 136-138, 140, 169, 171, 249-251,253, 259-262, 274-277,
173, 207, 211,217, 223-225, 227, 287, 315, 322, 347, 364, 367, 370,
229, 231,233, 235, 237, 239, 241, 378
390 Index
Elohim Givor, 167, 170-173, 185, Faithful, 110, 117, 120, 127, 138, 142,
189,364 155, 186, 198, 207, 212-213, 233,
Elokit, 23, 212, 261-262, 318, 375 236, 276, 290, 301, 306, 308, 326,
Enlightenment, 2, 12, 23-28, 34, 36, 334, 340, 353-355, 370, 375-376,
40-42, 58, 73-74, 102, 105, 107, 378-379
127-130, 134-136, 139-140, 144, Fallen, 34, 273, 275, 370, 379, 381
153, 155-158, 170-172, 177-178, False God, 72, 371
211,213, 239, 247, 258, 264, 267- Falsehood, 71, 74, 176, 182
268, 271, 291, 294, 299, 301, 304, Fate, 75, 230, 286, 339
322, 326, 331, 340, 347, 374, 378
Fiery Intelligence, xvii-xviii, 23, 50,
Enoch, 35, 49-51, 110, 199, 248, 272, 52-54, 134, 197, 201-203, 205,
287-288, 353, 383 208-209, 286-287, 355
Eretz, 247, 317 Flame of the Continuum, 141
Eternal Life, 83, 89-91,99, 201, 322,
331
Gabriel, 64, 74, :08, 130, 209, 217,
Eucharist, 73, 82, 99, 183, 310, 351 272, 281, 288, 308-310, 368, 371
Eve, 34, 201, 338-342 Garden of Eden, 108, 201, 311, 318,
Evil, 6, 14-15, 17, 31, 40, 71-73, 80, 338, 375
129, 136, 152, 173, 181-182, 184- Gedulah, 145, 167, 371
189, 195, 256, 276-277, 284-285,
Gehenna, 128, 328
292, 294, 304, 318, 322-323, 340-
Genesis, 4, 21, 34, 49, 54, 73, 77—78,
341, 371, 378
97, 99, 130, 172, 211, 274-275,
Evil-doers, 173, 178
287, 325, 371, 374, 383
Evolution, 4, 11 — 12, 17, 27—28, 32—
Gevurah, 31, 85, 127, 140, 149-150,
34, 41-42, 45, 50, 53, 72, 78-81,
15 3, 167-173, 175, 177, 179-181,
102, 109-110, 134-136, 152, 158,
183-187, 189, 195, 202, 225, 230,
169, 173-179, 183, 228, 230, 241-
255,287, 297, 367, 372-373, 375-
242, 265, 268, 275, 287, 301, 304-
377
305, 326, 337, 340, 342, 344, 347,
Gift, 41, 52-54, 134-135, 138, 149,
354
174, 197, 321, 355, 381
Exodus, 36, 41, 64, 90, 118, 120, 130,
Gilgulim, 27, 54-55, 241, 294, 300-
146, 151, 162, 168, 192, 224, 248,
254, 282, 309-310, 318, 353, 382 301, 372
Glory, 7, 16, 21, 25, 35, 37, 63, 82,
Exorcism, 273
85, 89-90, 96, 118, 128-129, 132,
138, 142-143, 145, 149, 159-161,
Faith, 59, 61,76-77, 81, 113, 117- 169, 176, 187, 198, 204, 206, 224,
118, 120, 133-135, 138, 143, 176, 245-247, 254, 268, 272, 299-300,
178, 185, 192, 197-198, 207,213- 309, 313, 321, 333, 336, 338, 354,
215, 222-223, 226, 239, 274, 284, 357, 371, 376
305, 356
Index 391
Gnosis, 30, 41, 44-45, 58, 63-64, 207, 209, 211-215, 217-219, 221-
66-67, 70, 73, 78, 82-8 3, 98, 1 19, 222, 224, 226, 230, 232, 235, 237-
134-135, 137-13 8, 140-141, 161, 242, 244-255, 257-263, 265-267,
168, 176, 192, 194, 197, 204, 207, 269, 271-277, 279, 286-288, 290-
210, 214, 216, 226, 236-237, 254, 291,294, 299-301, 303, 306-308,
260, 278, 312, 3 18, 324, 372, 375, 310-313, 318-320, 322-326, 329,
382-383 333, 335, 337-339, 342, 344, 347-
Gnostic, 1, 3, 5, 7, 9, 11, 1 3-15, 17- 352, 356, 362, 365, 369-373, 375-
18, 2 3, 25-28, 34, 44, 51-52, 56- 379, 381-382
58, 61,6 3, 67, 72-73, 76-78, 81- Goddess, 1 33, 383
8 3, 86, 95, 98, 102, 106-109, 112- Godhead, 2, 9, 12, 15, 19-20, 26, 33,
113, 119, 133-134, 139, 155-157, 36, 58, 124-126, 169, 174, 180, 237,
161-162, 175-177, 18 3-184, 188, 291, 294, 299, 303, 347, 369- 370
195, 197-198, 200, 202-203, 205, Codself, 30, 47, 65-66, 119, 121, 124,
207-208, 210, 21 3, 216, 220, 235, 148-151, 169-170, 174, 259
242, 246-247, 260, 262, 265, 267,
Gospel of St. John, 29, 40, 4 3, 5 4, 72,
273, 277, 294, 305, 307-308, 310,
132, 194, 198, 201,205-206, 276-
313, 318, 323, 327, 3 30, 3 3 3, 3 35,
277, 307, 3 31, 3 3 3, 355
341, 344-348, 350-352, 355-356,
361, 363, 369-378, 382-384 Gospel of St. Luke, 72
Gospel of St. Mark, 8 3, 198-200, 306,
Gnostic Christianity, 1, 3, 5, 7, 9, 11,
13-15, 17-18, 27, 34, 52, 77-78, 330
109, 112-113, 134, 15 5-156, 176, Gospel of St. Matthew, 42, 134, 154,
197, 203, 205, 208, 216, 260, 3 30, 177-178, 198, 208, 257, 268
335, 341, 344, 346, 348 Gospel of St. Thomas, 33, 43
Gnostic Initiate, 44, 57, 61, 102, 139, Grace, 2 3, 27, 52-54, 64, 86, 109,
184, 188, 216, 246, 267, 277, 294, 1 18, 127, 132-134, 141-143, 146,
348, 352 149, 151, 154-155, 160, 164, 169-
Gnosticism, 1,28, 44-46, 51,54, 67, 170, 177, 184, 186-187, 189, 195,
75-76, 81-82, 102, 134, 155, 173, 198, 200, 207, 224, 2 3 3, 2 3 7, 246-
177, 179, 18 3-184, 201-202, 208- 247, 254, 288, 292, 301, 315, 320,
210, 213, 23 3, 245-246, 262, 273, 328, 3 30, 34 3, 351, 361, 363, 377
291, 326, 331, 334-335, 337, 340- Grail, 108, 118, 3 32-3 34
342, 346-348, 35 3, 356, 361, 372, Great Beast, 78, 80, 372
374, 377, 381, 383-384 Great Work, 2 3, 41,50, 52, 57, 137,
Cod, 2-4, 6, 9-26, 29-44, 46-5 2, 139-140, 15 5, 161, 177-179, 18 3,
54-58, 60, 64-66, 72-76, 81-84, 192, 213, 2 3 3, 246, 258, 305, 344,
86,90, 94-102, 104-106, 109-112, 352, 355
115, 117-128, 131-135, 137-143, Greater Adept, 141, 177, 179, 237,
145-155, 157, 159-165, 167-177, 372
179-187, 189, 191-201, 203, 205-
Guph, 372
392 Index
Hag of Chaos, 338-339 Hitbonenut, 266-268, 277, 372

Hand of Cod, 123 Hod, 31, 69-70, 101, 103, 105, 149,
195, 226-229, 238, 241-242, 244,
250, 253-265, 267-269, 271-277,
Haniel, 223, 246-249, 251, 368, 372,
379 279, 370, 372, 374, 376
Happiness, 271, 338, 341, 352 Hokmah, 26, 30-32, 37, 40, 56-57,
64-65, 69-70, 81, 89-95, 97-99,
Hashmal, 162-163
101, 103-107, 109-113, 115, 118-
Hashmalim, 146, 162-163, 188, 372 121, 123, 134, 147-149, 170, 193,
Hayyah, 21-23, 25-27, 89-93, 98, 228, 369, 372, 374-376
344,370, 372, 374 Holiness, 105, 219, 313, 322, 344,
Hayyot, 35, 52-54, 110-111, 311, 372 348, 364, 376
Hayyot Ha-Kodesh, 35, 52—54, 110, Holy Man, 329
311 Holy of holies, 92, 139, 310, 322
Heal, 31, 112, 114, 131,216, 271- Holy Sanctuary, 142, 207-208, 211,
272, 329 301
Healing, 32-34, 113, 115, 136, 143, Holy Spirit, 14, 23-24, 32, 48, 50, 60,
152, 175, 177, 179, 191,214-217, 82, 87, 98, 100, 109, 124, 128-131,
220-222, 314, 341-342, 351, 354, 134, 140-141, 151-152, 155, 180,
364-365, 374, 376, 378 187-188, 197, 201-202, 205, 210,
Health, 180, 271, 302, 352 218, 239-240, 245-246, 252, 306-
Heaven, 41, 83, 98, 1 18, 124, 128, 307, 340, 355, 360, 371-372, 376
13 3, 141, 146, 151-152, 167-168, Holy Woman, 336-337
171, 178, 184-185, 187-188, 192, Hua, 35, 50, 64, 93, 130, 353, 372
199, 201-202, 224, 233, 246,254,
Human One, 11-12, 21, 97, 100, 106,
261-262, 272-273, 276, 282, 292,
110, 151, 169, 175, 192-194, 200-
304, 309, 318, 321, 324, 326, 333,
201, 223, 232, 246, 254-255, 261-
339, 348, 354, 356, 370, 374, 376-
262, 299, 335, 339, 347, 369
377, 379, 381
Heavenly Father, 71, 90, 93, 95, 123,
I AO, 63
125, 245, 251, 330, 351, 372
Iggaret, 339-340
Hesed, 31, 61, 85, 127,140, 145-147,
149-151, 153-155, 157, 159-163, Illumination, 132, 143, 188, 198, 202,
165, 169-170, 184, 195, 202, 255, 237, 239-240, 247, 382
287, 297, 371-372, 378 Illumined Mind, 262-264
Higher Self, 185, 197,212-213,290, Indwelling Christ, 44—45, 76, 80,
349, 364 112-113, 185, 192, 197, 209, 211-
Higher Vital Planes, 228, 262, 290 213, 218, 236, 241, 292
Hitbodedut, 267-268, 372 Initiate, 44, 49-51, 57-58, 61,67,
86-87, 98, 100, 102, 105, 109, 112,
Index 393
131, 136, 138-141, 150-151, 155- 287-288, 302-304, 312, 319-320,

157, 177, 179-180, 184, 188, 197, 323, 372
208-210, 212-213, 215-217, 233, Justice, 117, 136, 146, 153-154, 160,
236-237, 246, 265, 267-269, 271, 184-185, 189,254,272,288, 310,
277, 288, 294, 299-301,313-314, 318, 364
325, 330, 334, 340, 342, 345, 348,
350-353, 362, 369, 371-376, 378-
Kali Kallah, 373
379
Kallah, 32, 47, 315, 317, 320, 326,
Initiation, 50-5 3, 67, 73, 82-84, 98-
336, 348, 357, 365, 373
99, 127-128, 141,151, 155-156,
158-159, 176-177, 198, 206, 301, Kallah Messiah, 315, 317, 336, 348,
325, 331, 340, 346, 348-349, 356, 357, 365, 373
371, 375-378 Kamael, 168, 185-186, 189, 274, 368,
Interior Stars, 273 373
Intuitive Mind, 262-264 Karma, 136, 152, 155, 171-175, 177,

183, 185-186, 207, 214, 228-230,
Ipsissimus, 58, 140, 237, 299, 373
297, 301, 326, 331
Isaac, 155, 167, 18 3-184, 272
Karmic connection, 23, 207
Israel, 1, 47, 108, 118, 125, 133,
Karmic Matrix, 135, 172, 204, 207,
142-143, 171, 188, 21 1-212, 265,
225, 229, 324, 375
310, 318, 326, 332, 353, 367
Kawanah, 264-271,276-277, 350,
362, 373
Jacob, 4, 73, 184, 191, 211-212, 218,
Keter, 30-32, 35-45, 47-57, 59-61,
249, 309, 326, 342, 344
63-65, 68, 70, 73, 85, 90-91, OS-
Jerusalem, 82, 108, 139, 217, 306, 318 OS, 111, 118-120, 126, 140, 147,
Jesus, 1,12, 33, 83, 134, 185, 150, 193, 195, 202, 204, 265, 298-
196-197, 199, 261, 331, 333, 336, 299, 307-308, 311,319, 353, 370-
375, 377, 379, 381 374, 376
John the Baptist, 72, 86, 198-199, Kingdom of Cod, 54, 318
281,306-308, 312-313,335 Kingdom of Heaven, 118, 128, 178,
Jordan, 132, 199, 306-307,3 30 233, 292, 318, 321, 324, 326, 356
Joseph, 95, 132, 155, 281, 289, 309, Klippah, 72, 373
326, 334 Klippot, 72-74,79, 128-129, 143,
Joseph of Arimathea, 334 171, 183, 207, 219, 230, 287, 373
Joy, 83, 113, 116, 127, 143, 171, 183, Klippotic, 73, 105, 164, 171,207,
233-234, 252, 318, 320, 332,352, 230, 240, 314, 323, 364, 373
356-357 Kodesh, 281
Judgment, 48, 80, 83, 125, 127-128, Kokab, 253, 273
136, 149, 152-154, 164, 167-168,
Kundalini, 188, 202, 371
171, 175, 185, 195, 230, 277,
394 Index
Lamb, 63, 82, 117 94, 98-99, 104, 118, 127, 13 3-134,
Lamed, 47, 12 3, 151, 15 3, 359 140, 14 2, 146, 154, 161, 165, 167,
Law, 2, 18, 32, 34, 3 8, 46, 64, 66-67, 177-185, 187-189, 192, 195-196,
103, 136, 139, 168, 170-172, 174- 198, 200-201, 203-210, 214-217,
175, 184-185, 204, 232, 237-239, 219-222, 228, 2 36, 238, 248-249,
250, 297, 310, 323, 328 252-25 3, 257, 259-260, 265, 270,
272, 275-276, 290, 293, 304, 306-
Leah, 191, 21 1, 344
307, 309-310, 313, 321-324, 326-
Lesser Adept, 211,213, 236-237 327, 329-3 35, 3 38-342, 344-345,
Levanah, 282, 286 347, 353-355, 362, 371-373, 377
Leviathan, 74, 309, 373 Lord of the Rainbow, 373
Liberate, 48,73-74, 102, 112, 131, Lord of the Shabbat, 373
135, 152, 172, 185, 325 Lower Shekinah, 124-125, 127, 130,
Liberation, 17, 23, 25-28, 34, 36, 40, 318-319, 337, 344
42, 73, 102, 105, 128, 135, 139, Lower World, 43
143, 153, 156, 158, 170-171, 177,
Lucifer, 74, 373
204, 211, 213, 258, 264, 268, 271,
291, 294, 301, 304, 322, 326, 331,
340 Ma on, 192, 374
Light-bearer, 68, 224, 373 Madim, 168
Light-Presence, 23, 45, 51-52, 54, Mage of Light, 244, 253, 258,
57-58, 82-83, 85-86, 1 12-116, 268-271
139, 141-142, 158, 163, 189, 202- Maggid, 162, 272, 306, 308, 312-313,
203, 206, 208-209, 213, 220, 231- 368, 373
232, 238, 261, 287, 300, 303-304, Maggidim, 79, 140, 163-164, 279,
306, 320-321, 329, 332, 334, 336, 291-292, 373
346-348, 354, 356 Magic-Power, 134, 188
Light Transmission, 51-53, 57, 66-68, Magical Circle, 268, 318
82, 85, 102, 13 3, 137, 140-141,
Magical Weapons, 104-105, 268
156-158, 160, 176-177, 247, 299,
Magician, 77, 101, 106, 131,
332, 334, 336, 345, 347
243-244, 258, 269-271
Light-Transmission, 102,200,
Magister Templi, 67, 136, 139-141,
202-204, 206-210
236-237, 300, 350, 374, 378
Lilith, 3 38-342, 373, 376
Magus, 101, 140-141, 2 3 7, 299, 3 74
Lingam, 90
Maiden of Light, 317-318, 337
Logos, 10, 26, 133, 138, 201,
Makom, 168, 374
205-206, 330, 3 37, 352, 373
Malachim, 192, 217-218, 374
Lord, 34, 40, 4 3-44, 48, 51-52, 63-
64, 66-67, 72, 76, 81-82, 84-86, Malkut, 6, 9, 31-32, 39, 41-43, 50,
52, 54, 56, 69-70, 73, 81, 84-85,
Index 395
93, 100, I 10-111, 124, 126, 147, Messianic Consciousness, 12, 23, 25,
149, 159, 172, 195, 204-206, 211, 27, 41,44, 56, 79, 81, 106, 128,
225, 238, 245, 255, 257, 265, 281- 130-131, 138, 140, 144, 159, 202,
283,286,289, 307-308, 315,317- 210-211,268, 298, 336, 346, 374,
327, 329, 331, 333, 335-337, 339, 378
341, 343, 345-347, 349-357, 367, Metatron, 35, 50-51, 110-111, 130,
373-376, 379, 387, 389, 391, 393, 272, 286-287, 307, 353, 374
395, 397, 399, 401,403, 405 Middle Pillar, 6, 52, 85, 92, 150, 191,
Martha, 331 282, 288, 313-316
Mary Magdalene, 32, 51, 83, 133, Miriam, 117, 129, 132, 180
205-206, 252, 273, 307, 309, 317, Moses, 41, 151, 171, 188, 201,223,
326-330, 332-336, 341, 357, 373, 272, 288-289, 309-310, 313, 383
375, 377
Mother, 18, 30, 32-33, 43, 60, 71,
Mazlot, 89, 110 81-8 3, 93-95, 100, 117-118, 120,
Mazzal, 307 122-135, 141-144, 149, 165, 168,
Meditation, 3, 36, 40, 48, 85-87, 95, 192, 195, 209, 244-246, 251,
99-100, 102, 104, 106-110, 112- 272-273, 297-298, 300, 308-309,
115, 127, 137, 139, 142, 159, 162- 314, 318-319, 322, 326-327, 330,
165, 183, 220-222, 232, 234, 251, 332-334, 337-338, 340-341, 345,
265-268, 271,277-279, 291-292, 347, 351-352, 364, 367, 369-372,
298-299, 307, 310, 312-314, 316, 377
346, 348-350, 354, 357, 360-361, Muse, 107, 246, 248, 330
363, 372-373, 381-382 Mystic, I, 77, 106, 163, 224, 243,
Melchizedek, 66-68, 131, 141, 156, 249, 382
158-159, 176, 191, 197, 204, 211, Mystical Union, 82, 127-128, 183,
247, 272, 291,299, 301, 320-321, 206, 246, 298, 343, 374, 376
374, 378
Mem, 47, 50, 123, 359
Naamah, 338
Mental Planes, 262
Navi, 375
Messiah, 7, 12, 22, 30, 32-33, 36, 40,
Nechash, 201, 375
42-44, 50, 58, 60, 67-68, 72, 76-
Nefesh, 21-25, 27, 45, 52, 93, 133,
77, 79, 84, 94, 98, 125, 128, 132-
185, 212, 228-229, 261-262, 282,
133, 138, 140, 145, 155, 183, 189,
291, 318, 375
191-192, 194-195, 197-202, 205-
207, 210, 216, 218, 220, 223, 236- Nefesh Behamit, 23, 212, 318, 375
237, 247, 260, 272-273, 281,299- Nefesh Elokit, 23, 212, 261-262, 318,
300, 307, 314-315, 317, 320-321, 375
324, 326, 330, 336, 345-346, 348, Neophyte, 141, 151, 349—350, 356,
357, 365, 369, 373-377, 379 375
396 Index
Neshamah, 2 1-25, 27-28, 45-46, 57, Order of Melchizedek, 66-68, 131,

64, 92, 118, 13 3-13 4, 13 9-140, 141, 156, 159, 247, 272, 378
151-152, 183, 185, 197, 209, 212, Other Side, 110, 168, 199, 220,2 30,
232, 236, 241, 261-262, 284, 290- 251,290, 292-293,311,373
291, 306, 326, 343-344, 374-375 Other World, 246
Netzach, 31,69-70, 103, 149, 195, Otherworldly, 52, 275, 306, 308, 328,
223, 225-229, 231, 233, 235, 373
237-247, 249, 251, 255-260, 264,
Our Lady, 205
372, 375, 378
New Earth, 41, 133
Paroket, 224-225, 241, 324, 375
New Heaven, 41, 133
Partzuf, 32, 35, 47, 63, 79, 84, 89, 93-
New Humanity, 133, 337
95, 117, 122-12 3, 129-13 2, 145,
New Jerusalem, 82, 217, 318 167, 191, 195, 223, 253, 281, 304,
Nogah, 223, 247 307, 317, 326, 350, 369-371, 373,
Nukva, 32, 47, 148, 195, 317, 375, 379
319-320, 326, 357, 375 Partzufim, 31-32, 47, 93, 95, 123-
Nun, 286, 32 3, 359-360 124, 133, 148, 196, 234, 254-255,
300, 314, 347-348
Ofan, 1 10-111, 353, 375 Passion, 32, 127-128, 168, 183, 224,
234, 236, 239, 332, 341-342, 357,
Ofanim, 89, 109-1 11, 35 3, 375
371
Offering, 214, 273
Pentacle, 318
Olam, 7, 12, 32, 89, 91, 375
Pentagram, 64, 125, 168, 192
Olamot, 4, 7-9, 16, 20-21,29-34, 39,
Pentecost, 64, 79, 82, 98, 128, 239,
68, 92, 103, 109, 120, 12 3-124,
333
139, 154, 169, 175, 219, 225, 255,
262, 277, 298, 301, 321, 369, 375 Perud, 13, 42, 375
Ordeal of Initiation, 128 Phallus, 90, 94
Ordeal of Power, 168, 177-179 Philosophus, 235-237, 375
Order, 10, 15, 30-32, 35, 47-48, 52- Pillar of Cloud, 130, 353
54, 59, 65-68, 72, 78-79, 89, 104, Pillar of Compassion, 35, 52, 92, 191,
109, 118, 120, 131, 137-139, 141, 281, 288, 308, 311, 317
146, 156, 159, 162-16 3, 168, 170, Pillar of Fire, 130, 353-354
186-187, 192, 203, 212, 216-218, Pillar of Mercy, 6, 85, 89, 92, 101,
223, 226, 233, 236-237, 247, 249- 103, 145, 150, 22 3, 288, 35 3
251, 253-254, 264, 272-273, 275-
Pillar of Severity, 6, 85, 92, 101, 103,
277, 281, 283, 288, 304, 306, 310,
1 17, 149-150, 167, 253, 288, 353
312, 317, 321, 326, 3 37, 343, 345-
Practicus, 271-272, 376
3 46, 3 50-351, 3 54-3 56, 370, 372-
378 Prayer, 3, 36, 85-86, 100, 102, 104,
Index 397
109-110, 12 7, 139, 159, 16 3, 165, Raphael, 64, 74, 191, 209, 214, 216-
183, 189, 220, 232, 234, 251-252, 217, 222, 272, 368, 376, 382-383
265, 268, 271,292, 304, 312, 318, Ratziel, 89, 106-109, 136-137, 376
329, 345-346, 348-351, 354, 361, Ratzon, 10, 16, 30-31, 36, 38, 47-48,
363 126, 238, 376
Primordial Christ, 43, 45 Ray, 30, 149, 220, 228, 357
Primordial Wisdom, 120 Red Mother Seed, 168, 297
Prophecy, 38, 47, 78, 103-104, 106- Redemption, 47, 128, 152-153, 179,
109, 111, 129-130,218,224,2 27- 294, 318, 330, 337, 341
228, 232, 237-240, 242, 254, 259-
Reshit, 36-37, 52, 54-56, 90, 376
260, 262, 284, 286, 289, 312, 354,
382 Resurrection, 32, 42, 49, 59, 78, 83-
84, 128, 158, 170, 183, 192, 197,
Prophet, 1, 15, 25, 41, 47, 49, 86,
200, 203-204, 206-207, 216-217,
103-104, 108, 117, 130, 132, 148,
220, 247, 291, 293, 298-299, 305,
188, 198-199, 218, 223, 237-238,
308-309, 331-333, 340, 378
242, 245, 251, 259-260, 288, 306,
309, 311,313, 322, 336, 375 Revelation, 2, 4, 6, 14, 32-34, 36, 52,
65-66, 75, 77-80, 82, 86, 96, 107-
Prophetic Consciousness, 102-105,
108, 111, 118, 128-129, 146-148,
109, 112, 2 37, 240, 308, 311, 322,
168, 176, 183, 187, 192, 195, 203-
354
205, 208, 210, 224, 232, 238, 242,
Prophetic Meditation, 3, 48, 108, 112, 254, 260, 273, 277, 282, 292-294,
310, 354 299, 305, 309-310, 313, 318, 332,
Psalm, 66-67, 240, 249, 310 337, 361, 377, 384
Psalms, 239-240 Risen Christ, 28, 82, 203, 205-206,
Purification, 139, 153, 182 333,373
Risen One, 183, 191, 220-221
Qeshet, 324-326, 376 Rite, 183, 202, 308, 313, 376, 378
Qoph, 359, 376 Ritual, 36, 85, 104-105, 109-110,
Qoph Nia, 376 127, 159, 183, 215, 232, 234, 266-
271, 291, 310, 346, 348, 350, 352,
Queen of Demons, 128, 338
354, 361, 384
Queen of Heaven, 118, 124, 128, 141
Rosicrucian, 58,67, 101, 136, 156,
Queen of the Shabbat, 127, 376
177, 202, 213, 216-217, 235-237,
271, 273, 305, 325, 356, 376, 378
Rachel, 191,211, 326, 342, 344 Rosicrucian Order, 156, 216, 376
Rahab, 326 Ruach, 21-25, 27, 45, 50, 53, 57, 64,
Rainbow Glory, 63, 82, 149, 160, 299, 92,97, 109, 130-131, 146, 168,
309, 321, 354, 357, 376 185, 192, 196, 212, 224, 2 36, 241,
Rakiya, 282, 284, 376 254, 261-262, 282, 291, 375-376
Ransom, 376 Ruach Ha-Kodesh, 24, 109, 376
398 Index
Sacred Circle, 86, 189, 217, 224, 247, Shehakim, 187, 254, 377
273, 293, 309-310, 318, 345 Shekinah, 4, 24, 3 2, 39, 49-50, 61,
Sacred Tau, 59, 138, 356, 370, 74, 95, 97, 104, 107, 111,117, 123-
373-374 13 2, 13 8-140, 142-14 3, 147, 149,
Sacrifice, 139, 155, 168, 182-184, 153, 165, 169, 171, 180, 183-184,
20 3-204/2 72, 3 31 201, 205, 209-210, 212, 233, 237-
Samael, 74, 168, 186-187, 276, 376 2 3 8, 242, 245, 252, 272, 286-287,
318-320, 323, 327, 337, 340-341,
Sandalphon, 353
344, 348, 353, 371, 376-377
Sarah, 145, 15 3-155, 272, 374
Shema, 265
Satan, 74, 178, 186-187, 276, 340,
Shemesh, 192
377, 383
Shin, 7, 50, 97, 196-197, 201,286,
Savior, 201-202, 261
359-360
Seed of Light, 323, 336
Sin, 44, 145, 151-152, 214, 219
Self-awareness, 11, 17, 124, 173-174,
Sinai, 133
192, 194, 196, 291, 305
Sirius, 64, 68, 247
Self-knowledge, 12, 119-120, 266
Sophia, 10, 26, 89, 108, 118, 125,
Self-realization, 40-41,44, 46, 52, 58,
127-128, 13 3-134, 13 8, 201, 205-
75,95, 98, 102, 121, 134, 155-157,
206, 318, 3 26-3 27, 3 30, 3 37, 340, ‘
160, 176, 178, 180, 186, 197, 200,
347, 351, 373-374, 377, 383
202, 209-210, 2 3 2, 2 3 8, 2 59, 292,
Sophia Nigrans, 127-128, 318, 337,
294, 298-301, 304, 306, 321, 323-
340, 373-374
324, 340-341, 343, 346-348, 369,
372 Sophia Stellarum, 118, 127-128
Seraph, 187-188 Spiritual Planes, 225, 228, 230, 233,
Seraphim, 168, 187-188, 377 288, 291
Spiritual World, 42, 109, 31 1
Serpent, 187-18 8, 192,201-202,
205-206, 210, 2 36, 297, 314, 3 39, Spirituality, 24, 115, 242, 25 8, 324,
360, 371, 375, 377 327, 382
Serpent Power, 18 8, 202, 205-206, Subtle Body, 158, 180, 188, 214-216,
210, 2 36, 297, 314, 371, 377 220, 269, 273, 284, 290-292, 297,
302, 314, 316, 361-362, 377-378
Serpent Sun, 202
Supernal Consciousness, 12, 26, 49,
Seth, 6 3, 192, 201-202, 262, 372
56-59, 68, 73, 90, 101, 129, 1 31,
Shabbat, 34, 127, 146, 373, 376
140, 174, 210, 2 3 8-2 39, 262, 267,
Shabbatai, 118, 137 273, 305, 327, 3 36, 35 3
Shaddai, 281, 286-289, 310, 313, Supernal Force, 43, 57, 95
315, 323, 365
Supernal Light, 8, 12, 17, 26, 33, 36,
Shalom, 223 42-4 3, 49, 51-5 3, 57-5 8, 66, 68,
Shedim, 377 71, 79, 82, 90-91,97-99, 109, 118,
Index 399
120, 125, 127, 132-133, 139, 141, True Gnosis, 63, 226
147-150, 202, 204-206, 211, 242, True Will, 44-46, 102, 139,213,258,
261-262, 272, 283, 286, 288, 290- 270, 344, 348
291, 299-301, 307-308, 314, 320- Truth Body, 159-160, 176,.204, 211,
322,329-330, 332, 338, 345, 353, 291, 299-300, 320
370 Truth-Consciousness, 203
Supernal Planes, 224—225, 291
Tzaddik, 101, 104-105, 124, 131,
Supernals, 48, 59, 66, 71, 82, 92, 95, 156-159, 162, 164, 176, 179-180,
109, 147-149, 156, 205, 324, 369 196, 198-199, 208-210, 218, 235,
Supramental, 13, 37, 56—58, 79, 262, 281,291, 305-308, 318, 326, 343-
325 344, 346, 349, 354-356, 378
Tzaddikim, 79, 97, 99, 102, 140, 146,
Talisman, 204, 271, 3 31, 3 34 154-157, 159, 163-164, 209, 279,
Talismatic, 231, 331, 351—352 288,291-292, 306, 378
Tau, 25, 59, 138, 180, 186, 201-202, Tzadkiel, 146, 160-162, 368, 378
261,299, 346, 356, 359-360, 370, Tzafkiel, 117, 135-137, 186, 367, 378
373-374, 378 Tzavaot, 223, 228-229, 232, 253,
Temple, 6, 92, 108, 136, 139-141, 259-262, 364
214, 272, 310, 318, 347-348, 350, Tzedek, 117, 146
378 Tzimtzum, 13-15, 30, 32, 124, 168-
Temptation, 128, 178, 183, 247, 329 169, 175, 298, 322, 379
Threefold Body of Melchizedek,
158-159, 176, 197, 211, 378 Universal Mind, 56, 64, 262—264
Threefold Sanctuary, 197, 207, 2 3 3, Universal Order, 374
372 Universe, 7-9, 12-18, 21-22, 28,
Tiferet, 6, 31,43—45, 48, 52, 63, 65, 31-33, 37, 45, 48, 51,53-56, 68,
69-70, 80-81, 112, 126-127, 140, 70, 78, 81,90-91,93,95,98, 101,
149, 153, 156, 159, 183, 191-197, 103, 109, 111, 139, 150, 169, 174-
199,201-207, 209, 211-217, 219, 175, 182, 193-194, 219, 225, 227-
221, 227, 236, 238, 255, 265, 281- 229, 246, 254, 262-263, 282-285,
282, 287, 298, 308, 320, 327, 370- 299-302, 320-321, 324, 353, 369-
371,373-374, 376, 378-379 371, 375, 379
Tikkune, 33-34, 136-137, 173, 175, Uriel, 64, 74, 209, 223, 247-248, 379
177, 179, 183, 186, 189,214-215,
251,271, 292, 342, 364, 378
Vau, 7, 22, 42, 91,95, 160, 172, 195,
Torah, 41,49-50, 66-67, 117, 153, 261, 359
170, 219, 251,257, 260, 310, 322,
Veil, 148, 224-225, 241, 284, 318,
377, 383
324-326, 375-376, 379
Torahkiel Yahweh, 50
Vigil, 332, 350
400 Index
Vilon, 284, 318, 379 Yesod, 31,68, 70-71,73, 81, 103,

Vision of Experience, 176 149, 153, 183, 195, 205, 211,226-
227, 229, 238, 241, 247, 256-257,
Vision of Ignorance, 175-176, 324
262, 281-289, 291, 293, 295, 297,
Void, 29-31,64, 73, 119, 137, 169,
299, 301, 303, 305, 307-313, 315,
254, 298, 300, 345, 369, 376 319, 323, 325, 371, 373, 378-379
Yetzirah, 6-10, 14-16, 22, 34, 52,
Yah, 89, 91,95, 151, 363-364 68-70, 77-78, 95, 99-100, 103-
Yahweh, 7, 21-22, 42-43, 47, 50, 63, 104, 108-109, 111, 127-128, 130,
71,77, 89, 95-98, 107, 109, 117, 138-139, 162, 173, 187-188,217,
120-121, 125, 129-130, 132-134, 219, 225, 227-228, 249-250, 254-
137, 151, 171, 179-181, 185, 187, 255, 259-260, 262, 274, 277, 288,
191,195-197, 201-202, 223, 228- 302, 310, 321-322, 354, 370, 372-
229, 232, 235-236, 238, 248, 250, 375, 377-379, 382
259-262, 273, 288, 313, 315, 322, Yichud, 13, 15, 17, 42, 265, 379
347, 351, 361, 363-364, 378 Yichudim, 124, 265
Yechidah, 21-23, 25-27, 36, 43, Yod, 7, 10, 21, 43, 47, 90-91,95, 123,
45-46, 49, 61, 323, 344, 370, 374, 159, 195, 286, 323, 345, 359
379
Yoni, 118
Yeheshuah, 7, 196, 375
Youth, 83, 131, 302, 307, 327, 329
Yeshua, 1, 7, 12, 17, 22, 32-33, 40,
42-44, 50-51, 54, 58-59, 67-68,
72, 76, 79, 81-84, 94-95, 97-98, Zebul, 224, 379
104-106, 131-134, 138, 140, 145, Zelator, 325, 350, 356, 379
154-155, 160-161, 165, 167, 177- Zer Anpin, 32, 47-48, 63, 65, 71, 145,
178, 191-192, 194-201,203-210, 148, 167, 191, 195, 223,249, 253,
213-216, 219-223, 236-239, 247, 2 81, 370, 379
252-253, 257, 260-261,268, 273, Zodiac, 50, 89, 110-111, 136, 228
276, 281, 293, 299-300, 304, 307, Zodiacal, 138, 228-229, 360
311,314-315, 324, 326-327, 329-
Zohar, 37, 93, 139, 249-250, 275,
335, 340-342, 344-345, 347-348,
277, 293, 305, 377, 384
350, 353, 365, 371, 373, 375, 377,
379, 384
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THE GNOSTIC GOSPEL
OF ST THOMAS
Meditations on the
Mystical Teachings
Tau Malachi
A mystical and magickal entrance

into Gnostic Christianity.
Of all works of Gnosticism, the Gos

pel of St. Thomas is the most well
known. According to Tau Malachi,
each verse of this holy scripture is like
an "endless well of wisdom." Drawing
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The Gnostic Gospel of St. Thomas helps novices understand the many levels
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0-73 8 7-0499-7, 3 84 pp., 6x9, illus. $17.95
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GODWIN'S CABALISTIC
ENCYCLOPEDIA
Complete Guidance to
Both Practical and
Esoteric Applications
David Codwin
One of the most valuable books on the

Cabala is back, with a new and more us
able format. This book is a complete
guide to cabalistic magick and gematria
in which every demon, angel, power
í^ DAVID GODWIN^
and name of God ... every Sephirah,
Path, and Plane of the Tree of Life . . . and each attribute and association
is fully described and cross-indexed by the Hebrew, English, and numeri
cal forms.
All entries, which had been scattered throughout the appendices, are
now incorporated into one comprehensive dictionary. There are hundreds
of new entries and illustrations, making this book even more valuable for
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Cthulhu mythos, and the Aurum Solis spellings for the names of the
demons of the Goetia. It contains authentic Hebrew spellings, and a new
introduction that explains the uses of the book for meditation on God
names.
The Cabalistic schema is native to the human psyche, and Godwin's Ca
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cians, scholars, and scientists of all disciplines.
1-56718-3 24-7, 8 3 2 pp., 6x9 $29.95
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THE KABBALAH TREE
A Journey of Balance
& Growth
Rachel Pollack
Haindl's Tree of Life is our gateway

into this ancient mystical tradition.
Kabbalah's most famous symbol,
the Tree of Life, has become the or
ganizing principle behind our human
efforts to understand the world.
Using Hermann Haind's lush depic
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lack examines the message behind
this ancient symbol. She takes a non-denominational approach—drawing
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ence, contemporary Kabbalists, tarot interpreters, and a comic book
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0-7387-0507-1, 192 pp., 6x9, illus. $16.95
Includes poster of Haindl's Tree of Life Painting
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KEYS TO THE
KINGDOM
Jesus & the Mystic Kabbalah
Migene Gonzalez-Wippler
Was Jesus a master Kabbalist? Are

Jesus' teachings based on Kabbalism?
How do the Ten Commandments tie
into the Tree of Life? Is the Lord's
Prayer a Kabbalist invocation? Mi-
gene Gonzalez-Wippler reveals se
crets of the Bible and the life of Jesus
in her intriguing introduction to the
Christian Kabbalah.
Emphasizing Christian aspects, Keys to the Kingdom presents an easy-
to-read overview of the Kabbalah, describing its major principles and his
torical elements. Drawing on the gospels and historical records,
Gonzalez-Wippler examines Jesus as a man and a teacher, providing con
vincing evidence—based on historical and traditional Jewish law—that
Jesus was a master Kabbalist ... as well as the Messiah.
0-7387-0593-4, 240 pp., 6x9, illus. $12.95
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THE TREE OF LIFE
An Illustrated Study
in Magic
Israel Regardie
Edited and annotated by
Chic Cicero and
Sandra Tabatha Cicero
In 1932, when magic was a "forbid

den subject," Israel Regardie wrote
The Tree of Life at the age of 24. He
believed that magic was a precise sci
entific discipline as well as a highly
spiritual way of life, and he took on
the enormous task of making it accessible to a wide audience of eager
spiritual seekers. The result was this book, which adroitly presents a mas
sive amount of diverse material in a remarkably unified whole.
From the day it was first published, The Tree of Life has remained in
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cient wisdom and modern magical experience. It was Regardies primary
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1-56718-132-5, 552 pp., 6x9, illus.,
includes full-color, 4-pp. insert $19.95
SIMPLIFIED QABALA
MAGIC
Formerly titled Simplified Magic
Ted Andrews
The mystical Qabala is one of the

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QABALA
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MAGIC
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The Qabala has traditionally been presented as mysterious and com
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This book presents the basics of the Qabala from a nondenomination-
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meditative techniques. It is the perfect introduction for those who wish to
pursue the complex study of ceremonial magick
Qabalistic Cross and Middle Pillar exercises for strength and protec
tion are introduced, along with the basics of Pathworking
O-7387-O394-X, 240 pp, 53/.6 x 8. $9.95
A GARDEN OF
GARDEN
op
J
POMEGRANATES
Skrying on the Tree of Life
POn^RAffi Israel Regardie
Edited by Chic Cicero and

Skrying on the Tree of Life Sandra Tabatha Cicero
ISRAEL
(Annotated with new material)
When Israel Regardie wrote A Garden

of Pomegranates in 1932, he designed it
REQARDIE as a simple yet comprehensive guide
Edited and Annotated with New Material by book outlining the complex system
Chic Cicero & Sandra Tabatha Cicero of the Qabalah and providing a key
to its symbolism. Since then it has
achieved the status of a classic among texts on the Hermetic Qabalah. It
stands as the best single introductory guide for magicians on this complex
system, with an emphasis on direct experience through meditation on the
twenty-two paths.
Now, Chic Cicero and Sandra Tabatha Cicero—Golden Dawn adepts
and personal friends of the late Regardie—have made the book even more
useful for todays occult students with full annotations, critical commen
tary, and explanatory notes. They've added practical material in the form
of pathworkings, suggested exercises, and daily affirmations—one for each
Sephirah and each path. Brief rituals, meditations, and Qabalistic mantras
complement Regardies section on gematria and other forms of numerical
Qabalah.
1-56718-141-4, 552 pp., 6x9 $17.95
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STUNNING REVELATIONS
ABOUT THE MYSTERIES OF
Creation, the soul, and god
The noble premise of the Christian Kabbalah is nothing less than a
conscious evolution toward a divine or super humanity. In this regard,
Christian Kabbalah is quite different from its Jewish roots, and Gnostic
Christianity is very different from orthodox Christianity. Both intu
itive and interactive, the Gnostic approach to faith is a sacred quest for
greater knowledge, understanding, and wisdom—a deeper penetration
of the Mystery. In essence, it is a Western path to enlightenment and
. liberation.
This groundbreaking work is the first modern and complete introduc

tion to the Christian. Gnosis of the Kabbalah. It takes the reader from
the basic ideas of the Kabbalah to an in-depth exploration of the Holy
Sefirot of the^Tfee of Life. The teachings in this book are taken from the
oral tradition’of Sophian Gnosticism, and many have never before
appeared in print.
Gnosis of the Cosmic Ghrist represents a treasury of wisdom. Included is
secret knowledge of the holy angels of the Tree of Li^, along with meth
' 1« ods for.mvoking the angels. Insights into the Order of Melchizedek and
the Rosicrucian grades as degrees of enlightenment experience are
k given. Prophetic consciousness and the purpose of divine magic are
explained in depth. Gnostic legends and myths of the Holy Mother, St.
Lazarus,’^t. Mary Magdalene, and Jesus are all woven into this study, as
" iostic teachings on death, dying, and the afterlife.
Tau chi (California) is an initiate of the esoteric order O.S.G. and has
activ acticed Gnostic Christianity and Kabbalism for over thirty years. In
1983. chi founded the. Sophia Fellowship and has served as Elder and
Tau. the author of The Gnostic Gospel of St. Thomas.

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Library of Congress Cataloging-in-Publication Data

Printed in the United States of America

One The Kabbalah of Gnostic Christianity 1

Two Ain Sof and the Soul of Light 19

Three The Primordial Christos and Holy Sefirot 29

Four Keter, the Holy Crown Which Is the Root 35

Free Will and the Principle of Uncertainty 37

Five Da at, the Secret Sefirah 63

Six Hokmah, the Wisdom of Creation 89

Spiritual Practices for Hokmah 112

Seven Binah, the Depth of Understanding,

Eight Hesed, the Mercy and Bright Blessings of God 145

Nine Gevurah, Power, the Dark Face of God 167

The Awesome Power of God 170

Ten Tiferet, Divine Beauty and Sun of God 191

Eleven Netzach, the Divine Dominion 223

The Divine Mother and the Nature Sphere 244

Twelve Hod, the Splendor of God 253

Thirteen Yesod, the Foundation of All 281

Fourteen Malkut, the Divine Kingdom 317

The Community of the Elect—The Gnostic Circle 345

Appendix I: Hebrew Table of Letters 359

Figure 1 The Tree of Life 5

According to legend, the holy Kabbalah was revealed by

This fiery intelligence is often spoken of in terms of divine genius be­

birth to all the world-wisdom traditions. Observing the proliferation of re­

Purpose and Nature of the Kabbalah

The principal teachings of the Kabbalah were designed to explore and

> The nature and attributes of God and the Godhead

> The development of a cosmology

> The mystery of the creation of angels and humankind

> The destiny of humankind and angels

> The nature of cosmic forces—angels, demons, elementáis and such

> The transcendental symbolism of numbers and geometrical shapes

x The mysteries contained in the Hebrew letters

> The balance in the play of cosmic forces

> The mystery of divine revelation and prophetic states of

Considering the vast height, depth, and breadth of these metaphysical

dimensions of creatures, creation, and Cod. The Kabbalah itself is the

Three Branches of the Kabbalah

The Ten Holy Sefirot and the Tree of Life

Figure 1. The Tree of Life.

In the view of the three-triads of Sefirot and one Sefirah as a pendant,

Atzilut = Mind '

The best way to contemplate this is to consider the creative process of

Going to the site and thinking things through on a more practical

The Universe of Adam Kadmon

category of existence must be created, formed and made as though out of

ultimate purpose of God creating was to create the human one—the

Figure 2. The Primordial Human Being.

refined and higher forms of life—specifically, an evolution toward unifica­

The Universe of Atzilut

The Universe of Beriyah

The Universe of Yetzirah

reflected by the correspondence of pure awareness or undifferentiated

The Universe of Asiyah

The Great Unmanifest

This fiery intelligence is often spoken of in terms of divine genius be

birth to all the world-wisdom traditions. Observing the proliferation of re

refined and higher forms of life—specifically, an evolution toward unifica

process of creative evolution. While creation speaks of a descent or invo

consciousness, can only be spoken of as something like a very alien pres

As unfathomable as it may seem to us, darkness and evil have an inte