Yetziratic Magic

Yetziratic Magic

A Research Project

By Mallukh AHI

Copyright © 2001. Patrick Mulcahy / AstroQab All rights reserved.

To the AstroQab main page.

Page 1 of 1The 231 Gates of the Sefer Yetzirah

Yetziratic Magic

Foreword

The Sefer Yetzirah is a very mysterious book. One reason for this is due to the commonly held view that there is hidden esoteric knowledge encoded within it. The present work is an exploration of various possibilities that have emerged in my personal studies of the book.

My approach to this work is not structured in any consciously logical way. It is more like an extended meditation. I have taken an approach that is based on inspirational and intuitive impulses that are emerging in their own time and supra-rational way in my consciousness. As these impulses are registered in my mind I immediately record them and publish them on this web -site. In other words, this work is being produced spontaneously, amidst an aura of trust in the inner guidance I am receiving, and I don't know where it is leading.

The journey began during the Luna eclipse of 10th January, 2001. This eclipse occurred on my 'solar birthday' - i.e. on the day of my 2001 solar return. This means that the eclipse precisely aligned with my Sun in the 3rd House in Capricorn.

Eclipses are produced by the alignment between the Sun, the Moon and the Luna nodes. As it happens, the longitudinal position of the North Node (during this eclipse) was in the 16th degree of Cancer which bears the following Sabian symbol...

"A man studying a mandala in front of him, with the help of a very ancient book."

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

The correspondence to the present work is obvious.

So these opening words are aimed towards helping you to understand the nature of the creative process involved in the production of this thesis. This is important because it will enable you to approach it in the right light. What is required is an open and enquiring mind combined with a strong measure of discrimination, and an experimental attitude.

It is my hope that this work will (at least) inspire new ideas in the area of research into the Sefer Yetzirah, and that ultimately the hidden knowledge that it contains will be revealed.

Go to the Introduction Go to Yetziratic Magic - Main Page Go to A System of Divination Go to The Twenty-two Mandalas of Spirit-Ether (Involutionary) Go to The Twenty-two Mandalas of Spirit-Ether (Evolutionary)


Page 1 of 1Yetziratic Magic - Foreword

7 - Introduction to Yetziratic Magic - 2

The 231 Gates of the Sefer Yetzirah

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

Twenty-two Foundation Letters: He placed them in a circle (GLGL) like a wall with 231 (RLA) Gates. The Circle oscillates back and forth. A sign for this is: There is nothing in good higher than Delight (ONG) There is nothing evil lower than Plague (NGO)

These 231 Gates are thought to be the 231 possible pairings of Hebrew letters without repetition, but allowing transposed placements. The 231 pairings are meant to be employed in various meditations and magical operations, and in one tradition are said to facilitate the creation of a 'golem'. The standard definition of 'golem' is 'that which is unwrapped, or unformed, like a fetus', but refers in magical folk-lore to an human-like automaton fabricated by magical means.

The 231 Gates are depicted by our qabalistic forebears as a series of 22 tables of Hebrew letters, with eleven of those being associated with the 'partzuf' or front side of the eleven sefiroth of the Tree of Life (i.e. including Daath), while the remaining eleven are assigned to the rear side of the sefiroth. These tables are included in an Appendix of Aryeh Kaplan's version of the Sefer Yetzirah published by Weiser.

But what I propose is an alternative method for arranging the 22 Hebrew letters - not in a square, but in a circle. I believe that this method may in fact have been the original format that was used by the author of the Sefer Yetzirah because of certain clues that he left us in the text.

The first of these clues is the word GLGL which is used by the Sefer Yetzirah to describe the 231 gates, and that is normally translated as 'circle' by translators of the book. But another common meaning of the word is 'wheel'. I think the 'wheel' referred to in the text has seven spokes and takes the following form.

Page 1 of 6Yetziratic Magic - Intro - 1

The Mystical Mandalas

The numbers from 1 to 21 can be placed upon this wheel in such a way that each of the seven spokes add up to the same number like so:

That 'mystical number' is 33. If you add up the three numbers on each of the seven spokes you will derive this sum for each of them. I have numbered the spokes in red for easy reference during this treatise.

1 + 12 + 20 = 33 2 + 13 + 18 = 33 3 + 14 + 16 = 33 4 + 8 + 21 = 33 5 + 9 + 19 = 33 6 + 10 + 17 = 33


7 + 11 + 15 = 33

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

GL + GL = (30 + 3) + (30 + 3) = 33 + 33 = 66

As you can see, the word GLGL seems to be a clue that points to a figure that somehow significantly derives the number 33 (and combinations thereof) - which this figure does. There might also be a connection with the word 'golem' (GLM) because it also contains GL, or 33.

Note: If you would like to now examine the Hebrew version of this 'wheel' which includes further evidence of the appropriateness of this new system please click here.

The arrangement of the sequence of numbers within the Yetzirah 'wheel' mandala follows a very distinctive pattern that consists of a double outward spiral terminated by a heptagram (or seven -pointed star). The following diagram illustrates this...

The Magical Mandalas

It is clear that this 'wheel' symbol combines the esoterically important numbers seven and three in the seven radiating 'spokes' and three concentric 'rings' of the wheel. The number three is also emphasised by the 'mystical number' 33 that is connected with the spokes of the wheel. But there is another number - a 'magical' number - that can be derived from the Yetzirah wheel. This is achieved when certain numbers on the spokes exchange their places such that the 'wheel' assumes a truly magical quality (in the mathematical sense of the word). The effect of this magical transposition is to equalise the sum-totals of the three rings to the value 77 so that we end up with...

Seven spokes of 33 = (7 x 33) = 231 Three rings of 77 = (3 x 77) = 231

There appears to be four different methods of transposition that will achieve this result. Here they are:


Variation 1

Inner ring = 20 + 18 + 3 + 4 + 19 + 6 + 7 = 77 Middle ring = 12 + 13 + 14 + 8 + 9 + 10 + 11 = 77 Outer ring = 1 + 2 + 16 + 21 + 5 + 17 + 15 = 77

Variation 2


Variation 3


Variation 4


Notice that the middle ring of numbers doesn't change in any of the four variations, and that variations 1 and 2 are the complements (or opposites) of each other, as are variations 3 and 4.

It is tempting to associate these four variations with the four letters of the Tetragrammaton...

1. Yod (Fire - Leo) 2. Heh (Water - Scorpio) 3. Vav (Air - Aquarius)


4. Final Heh (Earth - Taurus)

Now if we were to include the original 'mystical' variation of the mandala and associate it with the 5th element of Spirit (or Ether) then we would produce a familiar pentagram of the elements like so...

l Yod (Fire - Leo) l Heh (Water - Scorpio) l Shin (Spirit - Sun: crucified messiah) l Vav (Air - Aquarius) l Final Heh (Earth - Taurus)

What we have here are the theoretical beginnings of a magical system that is based upon the Sefer Yetzirah. The four magical (or elemental) mandalas correspond with the cross of the four 'fixed signs' of the zodiac and the four cherubim. The mystical mandala (of spirit) is in their midst and represents the Sun/Son, or Christ crucified on the cross of the four elements. On this note, it is interesting that the special number of the mystical mandala is 33 which is the number of 'saviour' in Pythagorean numerology and is associated with the messiah and redemptive energy in general.

The twelve rings of the four combined elemental mandalas might refer to the twelve signs of the zodiac. For instance, the unchanging middle ring of each of the four mandalas may correspond with the Fixed signs of Fire, Water, Air and Earth - that is, Leo, Scorpio, Aquarius and Taurus.

It would follow then that perhaps the innermost ring of each elemental mandala was associated with the four Cardinal signs - Aries, Cancer, Libra, and Capricorn. And the outermost rings would then refer to the four Mutable signs - Sagittarius, Pisces, Gemini, and Virgo.


Fire Mandala (Variation 1)

Inner ring = Aries Middle ring = Leo Outer ring = Sagittarius

Water Mandala (Variation 2)

Inner ring = Cancer Middle ring = Scorpio Outer ring = Pisces

Air Mandala (Variation 3)

Inner ring = Libra Middle ring = Aquarius Outer ring = Gemini

Earth Mandala (Variation 4)

Inner ring = Capricorn Middle ring = Taurus Outer ring = Virgo

The three rings of the mandala of ether-spirit might then represent the three 'crosses of the heavens' - the Cardinal, Fixed, and Mutable crosses.

Mandala of Ether-Spirit

Inner ring = Cardinal Cross Middle ring = Fixed Cross Outer ring = Mutable Cross

Go to Page 2 Go to Yetziratic Magic - Main Page Go to The Twenty-two Mandalas of Spirit-Ether (Involutionary) Go to The Twenty-two Mandalas of Spirit-Ether (Evolutionary)





The Magical Mandalas - cont.

Of course, the seven traditional (i.e. 'inner') planets can also be assigned to these mandalas. Each mandala has seven spokes so that the planets can be allocated, for instance, as follows...

There are different ways that the planets can be arranged on the wheel, and experimentation is required to discover if there is a 'right' way.

What we have now in fact derived is a coordinate system that combines all the seven traditional planets with all the twelve signs of the zodiac. This is so because the four elemental mandalas express the twelve signs in their twelve rings, and now that we have assigned the seven planets to their seven spokes we can use these spokes and rings as a kind of x:y coordinate system.

For example, to find Jupiter in Sagittarius all we need do is consult the elemental Fire mandala (because Sagittarius is a fire sign). We then look to the outer ring of the Fire mandala (because it represents the mutable fire sign of Sagittarius) and then we observe where the seventh spoke intersects that ring (because Jupiter is assigned to the 7th spoke).

The number 15 is located in that position, which in the first Fire mandala corresponds to the Hebrew letter Sameck. It just happens that the path of Sameck on the Tree of Life corresponds with the sign Sagittarius and the Tarot card ART. This example fits well with our present planetary mandala arrangement. Let's try another...

What about Venus in Leo? Once again we need to consult the Fire mandala. We must look to the middle ring and the 5th spoke. There we find the number 9. This refers to the Hebrew letter Teth and


the Tarot card LUST (Leo).

Now what about the Sun in Aries? We must look to the Fire mandala, inner ring, 2nd spoke. We observe that the number 18 is positioned here, which refers to the Hebrew letter Tzaddie and in Crowley's system is associated with the Tarot card the EMPEROR (Aries).

Will this system work as well for the Hebrew letter Ha? Let's find out. Ha appears on the 5th spoke of the Fire mandala, but in the outer ring in the position of the number 5. This signifies Venus in Sagittarius which might be considered an appropriate Fire archetype for the letter Ha and the Tarot card the STAR (to which Crowley associates the letter Ha).

We do need to realise however, that (for instance) the Hebrew letter Teth which, in the first Fire mandala (position 9) signifies Venus in Leo, will represent in the first Water mandala Venus in Scorpio, in the first Air mandala Venus in Aquarius, and in the first Earth mandala Venus in Taurus. In other words, in the first elemental mandalas Teth (LUST) signifies Venus in each of the Fixed signs.

This pattern is not repeated for all the Hebrew letters in the elemental mandalas however, because some of the letters change their positions.

An example of this is the Hebrew letter Alef (The FOOL) which in the first Water mandala (position 1) refers to Saturn in Cancer (a Cardinal sign), but in the first Air mandala it corresponds with Saturn in Gemini (a Mutable sign).

Another system of attributes for the five mandalas involves the four qabalistic worlds and the AIN SOF AUR, like so...

l Ain Sof Aur : Spirit-Ether l Atziluth : Fire l Beriah : Water


l Yetzirah : Air l Assiah : Earth

The four elemental mandalas express the 22 Hebrew letters each in their own elemental dimensions such that the Fire mandala, for example, represents the Tree of Life as an expression of the element of Fire in the 22 Hebrew letters/pathways. Thus in the same way it may also be said to signify the world of Emanations (or Tree of Atziluth).

It would follow then that the Spirit-Ether mandala would correspond with the Ain Sof Aur, like so...

l Inner ring : Ain l Middle ring : Ain Sof l Outer ring : Ain Sof Aur

The Vision of Ezekiel

The 'vision of Ezekiel' is also brought to mind by this magical system of wheels, and may hold further clues...

Ezekiel I

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


The Hebrew Letters

What I have derived above are the five primary templates for the Yetzirah wheel mandalas - one for each of the four elements plus one for ether-spirit. But each of these templates form the basis of 22 different arrangements of the Hebrew letters within the basic framework of the mandala. And each of these 22 arrangements are further sub-divided into two halves consisting of 11 mandalas each that are associated with the obverse and reverse sides of the eleven sefiroth of the Tree of Life.

Thus, we are now introduced to another significant number in this Yetziratic system of magic - the number 110. This number is significant for two reasons connected with the geometry of this system.

1) The seven spokes of every wheel (mystical and magical) add up to 33. In addition to this the three rings within each of the four magical wheels add up to 77. Therefore, we can derive 33 + 77 = 110 which is a number that most especially applies to the four elemental (or cherubic) wheels.

2) The five basic variations of mandala each produce 22 derivative mandalas (based upon the

the living creatures, with his four faces. Ezekiel 1:16 The appearance of the wheels and their work [was] like unto the colour of a beryl: and they four had one likeness: and their appearance and their work [was] as it were a wheel in the middle of a wheel. Ezekiel 1:17 When they went, they went upon their four sides: [and] they turned not when they went. Ezekiel 1:18 As for their rings, they were so high that they were dreadful; and their rings [were] full of eyes round about them four. Ezekiel 1:19 And when the living creatures went, the wheels went by them: and when the living creatures were lifted up from the earth, the wheels were lifted up. Ezekiel 1:20 Whithersoever the spirit was to go, they went, thither [was their] spirit to go; and the wheels were lifted up over against them: for the spirit of the living creature [was] in the wheels. Ezekiel 1:21 When those went, [these] went; and when those stood, [these] stood; and when those were lifted up from the earth, the wheels were lifted up over against them: for the spirit of the living creature [was] in the wheels. Ezekiel 1:22 And the likeness of the firmament upon the heads of the living creature [was] as the colour of the terrible crystal, stretched forth over their heads above. Ezekiel 1:23 And under the firmament [were] their wings straight, the one toward the other: every one had two, which covered on this side, and every one had two, which covered on that side, their bodies. Ezekiel 1:24 And when they went, I heard the noise of their wings, like the noise of great waters, as the voice of the Almighty, the voice of speech, as the noise of an host: when they stood, they let down their wings. Ezekiel 1:25 And there was a voice from the firmament that [was] over their heads, when they stood, [and] had let down their wings. Ezekiel 1:26 And above the firmament that [was] over their heads [was] the likeness of a throne, as the appearance of a sapphire stone: and upon the likeness of the throne [was] the likeness as the appearance of a man above upon it. Ezekiel 1:27 And I saw as the colour of amber, as the appearance of fire round about within it, from the appearance of his loins even upward, and from the appearance of his loins even downward, I saw as it were the appearance of fire, and it had brightness round about. Ezekiel 1:28 As the appearance of the bow that is in the cloud in the day of rain, so [was] the appearance of the brightness round about. This [was] the appearance of the likeness of the glory of the LORD. And when I saw [it], I fell upon my face, and I heard a voice of one that spake.


Hebrew alefbet). Therefore, 5 x 22 = 110. This is the total number of mandalas in this magical system.

1) 33 + 77 = 110 2) 5 x 22 = 110

This number 110 is the number of LP (lamed-peh) - the ending of the word ALP (alef-lamed-peh) which is the name of the first letter of the Hebrew alefbet. LP represents the extension of the energy (or influence) of A - with this latter representing the governing spiritual force and source. The ALP formula might also be said to apply to the five mandalas where the governing mandala of ether -spirit corresponds with A (alef) at the top of the pentagram, and the four elemental mandalas representing LP (lamed-peh) are stationed in servitude below it.

As you know, in the course of our methodology we have derived two different types of mandalas - mystical and magical. It appears that each of those two basic types may serve a different purpose. I feel that the original 'mystical' (i.e. non-transposed) arrangement of the numbers on the wheel might primarily serve a mystical (or spiritual) purpose. Therefore, the 22 Hebrew mandalas that the 'mystical' template produces may be useful as a meditative tool. This original template exhibits the number 33 in its seven spokes and therefore 33 is its special number. It does not derive the number 77 however (except in its middle ring), and therefore cannot be considered truly magical.

The second group of four 'magical' templates - i.e. whose numbers we transposed in order to derive both the sums 33 and 77, are meant (I feel) to be employed magically. In other words, they are (like the Cherubim) associated with the form principle. This is my intuited feeling, and needs to be practically tested by occultists in order to determine the truth of the matter. The special numbers that are associated with these four templates are 77 and 110.

The following diagram depicts the first one of the 22 mystical (or 'spirit -ether') mandalas, and the remainder of this treatise will examine all 22 of these mandalas in more detail.

Go to Page 3 Go to The Twenty-two Mandalas of Spirit-Ether (Involutionary) Go to The Twenty-two Mandalas of Spirit-Ether (Evolutionary) Go to Yetziratic Magic - Main Page Go back to Page 1






More Esoteric Geometry of the Mandalas

The Inward Spiral

Let us now examine the alternative inward spiral mandala. This variation is basically similar to our original mandala, but it begins the numerical sequence (1 to 21) from the outermost ring and spirals inward. In order to clearly differentiate between the outward and inward spiralling groups of mandalas I have arranged for the inward spiral to move in the opposite (anti-clockwise) direction. This inward anti-clockwise spiral also terminates in a heptagram, but it is formed within the innermost ring of the mandala. Here is a diagram to illustrate...

The inward spiral mandala has the same mathematical properties as the original mandala so that it also derives the numbers 33, 77, and 110. And this means, of course, that now we have added another 110 mandalas to our collection producing a grand total of 220 mandalas.

Inward Spiralling Mandalas (Involution) 22 spirit-ether mandalas 88 elemental mandalas

= 110 mandalas

Outward Spiralling Mandalas (Evolution) 22 spirit-ether mandalas 88 elemental mandalas

= 110 mandalas

Grand Total = 220 mandalas

Now, if we assume that the inward spiralling


mandalas are involved with the process of involution (or the incarnation of spirit 'down' into matter) and that the outward spiralling mandalas are conversely related to the process of evolution (or the 'raising up' of matter to spirit) then we will arrive at a picture that looks something like this...

We see in the above a seven stage process (of Creative Evolution) involving ten groups of 22 mandalas. The four mundane elements and the spirit-ether are all represented in a five level hierarchy of planes. On the left-hand side the spirit descends into the earth with the assistance of 5 x 22 = 110 inward spiralling mandalas, and then on the right side the matter principle is redeemed via the medium of 5 x 22 = 110 outward spiralling mandalas.

Of course this rather complex system is pure speculation and hypothesising in order to invoke some small glimmer of understanding as to what these mandalas might mean.

Evolutionary Theory

The diagram above can actually be viewed as an incomplete representation of the seven planes of our universe. It displays only the lowest five planes from the atmic plane to the dense physical and emphasises the gulf that exists naturally between the three higher and the four lower planes.

The three highest planes are related to spirit while the lower four are associated with matter and the four elements. Here follows a diagram that paints a more complete picture.


I feel that the above diagram offers a real key to the qabalistic mysteries of the Sefer Yetzirah. It demonstrates the evolutionary development of the lower quartenary of the Tree of Life as the spirit systematically prepares (or builds) its physical vehicle. This occurs during the 'descending' involutionary arc which culminates in the appearance of Malkuth the 10th sefirah.

On the evolutionary 'arc of return' the soul-triad of Tifareth-Geburah-Hesed gradually unfolds (or awakens) - like the rose upon the cross - within its physical body of manifestation.

Finally, the essence of the creative cycle (the 'nectar of the rose') is abstracted back into the 3rd plane of Atma, and Binah the 3rd sefirah. Thus, this diagram also reconciles in a new way the seven planes and the ten sefiroth of the Tree of Life.

Notice in the diagram the arrangement of the Yetziratic 'seals' of YHV. The initial letter of each 'seal' cooincides with the main tetragrammatic letter of YHV in the descending arc, and VHY in the ascending arc. And notice how the sefiroth that occupy the same plane (i.e. that are in the same horizontal row) are on the same pillar of the Tree of Life. I feel that there is much esoteric knowledge contained in this diagram.

One thing the diagram provides for us is a ruling YHV 'seal' for several of the groups of elemental mandalas. They are as follows:

YHV (Netzah) - 22 Fire mandalas (Involution) HYV (Hod) - 22 Water mandalas (Involution) VHY (Yesod) - 22 Air mandalas (Involution) ---H (Malkuth) - 22 Earth mandalas (Involution) ---H (Malkuth) - 22 Earth mandalas (Evolution) VYH (Tifareth) - 22 Air mandalas (Evolution) HVY (Geburah) - 22 Water mandalas (Evolution) YVH (Hesed) - 22 Fire mandalas (Evolution)

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

Note: (in the above) that although Malkuth is not governed by a 'seal' of YHV like the other sefiroth, it is however associated with six variations of the Tetragrammaton formula each of them ending with the Hebrew letter Ha (H). These formulae are determined by the six 'seals' of the other sefiroth interacting with Malkuth. (See below for more information.)

The Mandalas and the Tree of Life

I have already mentioned the fact that all these mandalas incorporate especially the numbers three and seven as an essential part of their structure, but what is the esoteric significance of these numbers?

The qabalistic Tree of Life is comprised of ten energetic spheres (or sefiroth, meaning 'numbers' in Hebrew), and one could say that a fundamental (or natural) division of this system is into three plus seven. Firstly there are the three 'supernal' sefiroth called Kether, Hockmah, and Binah, (numbered 1, 2 and 3) and then the seven lower sefiroth of Hesed, Geburah, Tifareth, Netzah, Hod, Yesod, and Malkuth (numbered 4 to 10).

My understanding is that this arrangement describes the basic division between the macrocosm (three supernal sefiroth) and the microcosm (seven lower sefiroth). Therefore, one aspect of this symbolism might be that the three concentric rings of the mandala refer to the three supernal sefiroth. In terms of the inward spiral mandala perhaps like so:


Outer Ring : Kether (1) Middle Ring : Hockmah (2) Inner Ring : Binah (3)

Then it would follow that the seven spokes of each mandala represent the seven lower sefiroth (i.e. of the microcosm). Here is a diagram to illustrate this relationship.

What this means is that symbolically the mandala is a somewhat similar glyph to the Tree of Life because it contains the ten sefiroth and the 22 paths (i.e. the Hebrew letters), but in a different format.

In this light it makes good sense that the three rings of the mandala comprehend in their ambit all the seven spokes because the macrocosm of the three supernal sefiroth indeed contains the microcosm of the seven lower sefiroth of the Tree of Life. In looking more closely at the mandala it could be interpreted that Kether (the 1st sefirah) governs the highest (or first) aspect of each of the seven lower sefiroth because the outermost ring of the mandala (which corresponds to Kether) comprehends the entirety of each of the seven spokes (or microcosmic sefiroth). Hockmah (and the middle ring of the mandala) would then govern the second aspect of the seven sefiroth, while Binah (and the innermost ring) would especially rule over their third aspect.

Earlier I presented a diagram of the seven planes which described the evolutionary process as a descent and ascent through the sefiroth of the Tree of Life. That information can also be directly translated onto the mandala in the following way...


In this diagram the mandala has been tilted over slightly to the left so that the fourth spoke becomes vertical. I feel that this is possibly the best way to draw the mandala because of the deep symbolism this variation contains (as previously illustrated). But of course there are other ways to arrange the Tree of Life upon the mandala and one must always choose the symbolism appropriate to the particular magickal operation being performed.

Here follows the number layout for this variation of the mandala.

The numerical progression of movement within the 'involutionary' mandala is from Kether (outer ring) to Binah (innermost ring), which describes the incarnation of the Spirit principle (Kether) into the Form principle (Binah).

Conversley, the movement of the 'evolutionary' mandala is from the innermost ring of Binah to the outer ring of Kether and signifies the 'path of return' from Form to Spirit. Hockmah represents the Consciousness principle. It is the intermediary between the other two principles and is referred to the


middle ring of the mandala.

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

Now, if we ascribe the formula YHV to the spokes of the mandala (i.e. to the lower sefiroth) using the same method we derived in chapter three of the Sefer Yetzirah, then we obtain the following...

Note that in the diagram (above right) the Malkuth spoke has been replaced with a Daath spoke (i.e. the vertical grey spoke) upon which the three Mother letters (A, M, and Sh) have been placed. These correspond with the three supernal sefiroth: Kether (white outermost ring), Hockmah (grey middle ring), and Binah (black innermost ring).

The six YHV 'seals' are read from the outermost ring in towards the centre of the mandala. The sefirah Malkuth is symbolically placed precisely in the centre where the seven spokes converge and it is associated with the final Ha (H) of the Tetragrammaton. Thus, this variation of the mandala exhibits a special relationship between six of the microcosmic sefiroth (those numbered 4 to 9) and the 10th sefirah called Malkuth. These six sefirothic relationships are described by the six 'seals' of YHV with the addition of a final Ha from Malkuth thereby generating six tetragrammatic formulae.

The inward spiral

Kether to Binah Involutionary

The outward spiral

Binah to Kether Evolutionary


Malkuth (Hesed) : YVHH Malkuth (Geburah) : HVYH Malkuth (Tifareth) : VYHH Malkuth (Netzah) : YHVH Malkuth (Hod) : HYVH Malkuth (Yesod) : VHYH

Here is an alternative arrangement based upon the 'evolutionary theory' information that I detailed above. The black circles on the Malkuth spoke are blank and ready to receive the letters of the formula of the particular sefirah whose energy it is about to 'bring to earth'.

My thinking is that each formula describes the manifestation of the energy of its associated sefirah as it crystalises (or is embodied) in Malkuth.

It seems that these six 'seals' (or 'rings') may be important magical formulae that can be used for bringing into manifestation the energy of the six sefiroth from Hesed (4) to Yesod (9). This is symbolised by the addition of the final Ha of Malkuth which serves to ground the energy onto the material plane. Thus also, the inward spiral mandala might be useful for drawing in (or 'down') the energy, concentrating it and focussing it centrally, or locally (via Malkuth). More on this subject later.







The 22 Mandalas as a Process

We shall now examine the mechanics involved in the individual development of the mandalas and in their progression from one mandala in a series to the next. Here is a diagram depicting the inward spiral of 'the path of involution'.

The spirals of each mandala unfold as follows...

First Spiral - Numbers 1 - 7 (Alef to Zain) Second Spiral - Numbers 8 - 14 (Heth to Nun) Heptagram - Numbers 15 - 21 (Sameck to Shin)

The following observations are also somehow significant...

l The first spiral begins from the 1st spoke and ends on the 7th spoke. 1 >> 7 l The transition from the first spiral to the second spiral involves a movement from the 7th

spoke to the 4th spoke. 7 >> 4 l The second spiral begins from the 4th spoke and ends on the 3rd spoke. 4 >> 3 l The transition from the second spiral to the heptagram involves a transfer from the 3rd spoke

to the 7th spoke. 3 >> 7 l The heptagram begins from the 7th spoke and ends on the 4th spoke. 7 >> 4 The progression

is: 7-3-6-2-5-1-4

Meditation is required to divine the meaning of these obscure combinations (with the numbers four and seven being especially significant).

The Seven Spokes

The seven spokes of the mandala correspond with the seven lower sefiroth of the Tree of Life, and also with the seven esoteric rays of the Theosophical teachings and Alice Bailey's writings. The three


rings of the mandala would then be associated with various esoteric triads such as:

Because the first mandala establishes the archetype for all the remaining mandalas in each series, it is important to especially examine the dynamics of that primary mandala, and the relationships between the spokes and their various Hebrew letter conformations. Here is an image of the first 'involutionary' mandala that associates the seven sefiroth and the four lower planes with the seven spokes.

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

Outer Ring Middle Ring Inner Ring

Spirit Consciousness Form

Logos Hierarchy Humanity

Monad Soul Personality

Head chakra Heart chakra Throat chakra

Electric Fire Solar Fire Fire by Friction

Sattvas Rajas Tamas

Father Son Mother

Spoke Plane Sefirah Hebrew Letters Gematria

1st Spoke 4th Plane Netzah A L R 231 / 6

2nd Spoke 5th Plane Hod B M Tz 132 / 6

3rd Spoke 6th Plane Yesod G N O 123 / 6


The gematric values of the seven 'letter triads' is interesting because they all resolve to the number six. But if we include the central Tav as being a part of each spoke then we derive the following...

1) A L R Th = 631 = 10 = 1 2) B M Tz Th = 532 = 10 = 1 3) G N O Th = 523 = 10 = 1 4) D Ch Sh Th = 712 = 10 = 1 5) H T Q Th = 514 = 10 = 1 6) V Y P Th = 496 = 19 = 10 = 1 7) Z K S Th = 487 = 19 = 10 = 1

Each of the seven spokes resolve to the number one thereby returning us to the basic number seven (i.e. 7 x 1 = 7) upon which the whole infrastructure of the mandala is based. This magical reduction of each of the seven spokes to the number one does not occur in every mandala of the series of 22 mandalas. There are different significant numbers for each mandala and the majority of mandalas have two significant numbers to which various of their spokes reduce.

Thus, there are important differences between the mandalas that occur in the numerology of the Hebrew letter triads occupying the seven spokes. Below is the complete list of 22 mandalas and their significant numerological indicators.

Note that the columns headed 'Ruling #' contain two numbers each. The first is the reduced gematric value of the spokes without the central Hebrew letter included in the calculation. The second number includes the value of the central Hebrew letter of the mandala.

Note also that the column headed 'Ruling #' contains the number value that predominates within the mandala because it governs the greatest number of spokes. These spokes are listed in the adjacent 'Spokes' column. The column headed 'Secondary #' contains number values that apply to the remaining spokes of the mandala. These are listed in the adjacent 'Spokes' column.

Note that the 'plus signs' (+) in the 'Sefirah' column indicate the partzuf (or front side) of the sefiroth, while the 'minus signs' (-) indicate the rear side.

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

5th Spoke 6th Plane Tifareth H T Q 114 / 6

6th Spoke 5th Plane Geburah V Y P 96 / 6

7th Spoke 4th Plane Hesed Z K S 87 / 6

Mandala Sefirah Ruling # Spokes Secondary # Spokes

1 (AL) Kether (+) 6 / 1 All - -

2 (BM) Hockmah (+) 9 / 1 All - -

3 (GN) Binah (+) 3 / 5 1,2,3,5,6,7 8 / 1 4

4 (DS) Daath (+) 6 / 9 2,3,5,6,7 2 / 5 1,4

5 (HO) Hesed (+) 9 / 4 2,3,6,7 5 / 9 1,4,5

6 (VP) Geburah (+) 8 / 4 1,2,4,5 3 / 8 3,6,7


These special numerological relationships suggest that the letter triads are quite significant, and that the relationships between their constituent letters are important in some esoteric way.

Here is a diagram to help clarify the meaning of the data provided in the table above.

7 (ZTz) Tifareth (+) 2 / 8 1,2,4,5,6 6 / 3 3,7

8 (ChQ) Netzah (+) 5 / 3 1,2,3,4,5,6 9 / 7 7

9 (TR) Hod (+) 8 / 7 All - -

10 (YSh) Yesod (+) 2 / 2 1,2,4,5,6,7 7 / 7 3

11 (KTh) Malkuth (+) 5 / 6 1,4,5,6,7 1 / 2 2,3

12 (LA) Kether (-) 8 / 1 4,5,6,7 4 / 6 1,2,3

13 (MB) Hockmah (-) 7 / 1 1,2,3,7 2 / 5 4,5,6

14 (NG) Binah (-) 1 / 5 1,2,3,6,7 5 / 9 4,5

15 (SD) Daath (-) 4 / 9 1,2,3,5,6,7 8 / 4 4

16 (OH) Hesed (-) 7 / 4 All - -

17 (PV) Geburah (-) 1 / 8 1,2,3,4,5,6 6 / 4 7

18 (TzZ) Tifareth (-) 4 / 3 1,2,3,4,5 9 / 8 6,7

19 (QCh) Netzah (-) 7 / 7 1,2,3,4 3 / 3 5,6,7

20 (RT) Hod (-) 6 / 7 4,5,6,7 1 / 2 1,2,3

21 (ShY) Yesod (-) 9 / 2 3,4,5,6,7 4 / 6 1,2

22 (ThK) Malkuth (-) 3 / 6 2,3,4,5,6,7 7 / 1 1


These two mandalas provide examples of specific energy flow dynamics that operate within all the mandalas in many different variations. The directions of flow that I have indicated by dashed arrows are arbitrary and are meant merely to demonstrate possibilities. The different coloured arrows indicate different energies that are described by their numerological correspondences. The GN (Binah) mandala for instance, is receiving '8' energy (via the 4th spoke) and radiating '3' energy (from the other six spokes). The true direction of flow however might be determined by Hebrew words found in the relevent spokes.

Returning now to the first (i.e. AL) mandala, you will notice that the numerical series of gematric values (from highest to lowest) almost coincides with the natural order of the spokes except that the 4th spoke moves to the beginning of the series like so:

4th Spoke - 312 1st Spoke - 231 2nd Spoke - 132 3rd Spoke - 123 5th Spoke - 114 6th Spoke - 96 7th Spoke - 87

The differences between the Hebrew letter values of the spokes of this first mandala are:

4th-1st = 312-231 = 81 1st-2nd = 231-132 = 99 2nd-3rd = 132-123 = 9 3rd-5th = 123-114 = 9 5th-6th = 114-96 = 18 6th-7th = 96-87 = 9

As you can see, all of these mathematical differences are factors of nine.

The information provided in this section of Yetziratic Magic is mainly raw data without much interpretation because I am still pondering and researching. If you have any insights I would welcome your contribution.







Methods of Interpretation

The following commentary contains examples of possible ways for interpreting the mandalas.

The first spoke corresponds with the 1st Ray (of Will-Purpose) and thus it is from this spoke that the original impulse of force emanates and subsequently is carried forward through the mandala as the spiral unfolds.

Like all the spokes the first spoke influences the spiral at three different stages of its unfoldment. These three stages corelate with the three basic aspects of 'being' - they are: Spirit, Consciousness, and Form. The influence of the first spoke involves the infusion of Will (or Purpose) into the energy of the spiral (and its consequent expression) in three separate applications represented by the numerical positions 1, 12, and 20, and the Hebrew letters:

Alef (#1) Lamed (#12) Resh (#20)

The three Hebrew letters that occupy the first spoke of the first mandala obviously refer to the 231 Gates of the Sefer Yetzirah because they add up to 231.

Alef (1) + Lamed (30) + Resh (200) = 231


But they may also represent the initial energy imprint that reverberates through all the 110 yetziratic mandalas - signifying in some way the original purpose for their manifestation.

It follows then also that any word that appears on the 1st spoke of any of the 110 mandalas might be said to assume great importance in indicating the symbolic meaning or energetic character of that particular mandala.

As it happens there does not appear to be any word in Hebrew that combines the Hebrew letters ALR. Therefore, it can only be representative of the number 231. We can, however, interpret the letter combination qabalistically to gain some understanding of its nature.

Now, according to the above analysis we can ascribe the letter Alef to the original impulse of Spirit, then Lamed to a similar impulse in the realm of Consciousness (or Soul), and then finally Resh as an impulse directed into and manifesting within the world of Form. Each of these impulses are charged with the divine Purpose of the 1st Ray and are coordinated in harmony with the divine Will. Each of them expresses or characterises the divine Purpose in each of three dimensions of 'being'.

Alef : Spirit Lamed : Consciousness Resh : Form

Alef means 'oxen' which could be said to symbolise the initial movement and momentum of a powerful force - a great as an ox. Such is the force of Spirit.

Lamed means 'ox goad' which is a device designed to control the speed and direction of the 'ox' (or 'spiritual driving force'). One might say that this is one of the main purposes of consciousness - to harness and focus the power of the spirit.

Resh means 'head' in the sense that the head is the topmost member of the human physical body. This is the physical seat of consciousness and bodily power (or 'will'). The physical life purpose is made conscious in the head (which is ruled by the astrological sign Aries). Thus is Resh an expression of the 1st Ray energy in the realm of Form.

It is interesting to note how close the letter combination ALR is to the spelling of the first Hebrew letter Alef - spelled ALP. I feel that there might be great significance in the appearance of Resh where one might expect to find the letter Peh. Peh means 'mouth' and signifies the divine utterance of the 'Creative Word'. Peh appears on the sixth spoke as the first letter of the word PIV ('his mouth') or PIVTh ('mouths', 'openings') and appears to be bringing the energy of the 6th Ray into the centre of the mandala. This is like an 'in-breathing' (i.e. via the 'mouth') of 6th Ray energy into the first spirit-ether mandala (outward spiral).

Finally, if we add up all the Hebrew letters on the first spoke and include the central Tav we derive ThALR which equals 631. This is the number of DTzNIOVThA interpreted to mean 'concealed mystery' - as in 'SPRA DTzNIOVThA', the 'Book of Concealed Mystery' - an ancient qabalistic classic text that was translated from a Latin version by S.L. MacGregor Mathers.

To follow this next discussion you will need to firstly click the following link...

The 22 Spirit-Ether Mandalas

Notice firstly that there is an extra (22nd) letter in each mandala and that it is always placed in the central position. That is because there are only places for 21 letters on the spokes of the wheel, but there are 22 Hebrew letters. The first mandala contains the natural sequence of Hebrew letters and so the 22nd letter is Tav - the last letter of the Hebrew alefbet. Thus Tav is placed in the centre of that mandala.


The centre of the wheel is a place of rest and stability and the letter that is placed there appears to symbolise a 'spent force'. It represents the energy that was used to initiate the turning of the previous wheel. You will notice that the letter in the number 1 position in any mandala - that is, the letter that initiates the first movement of the wheel's spiral, drops to the centre of the wheel immediately following. (Refer to the AL and BM mandalas to observe this phenomenon.)

It is also interesting to note that the letter (in the number 21 position) that receives the final imprint of the energy of the Spirit-ether wheel, moves to the preeminent position at the zenith of the following outward spiral mandala (i.e. to position 20) - as if to oversee the operations of that mandala. In the first mandala this regal position is occupied by the Hebrew letter Resh corresponding with the Tarot card the SUN as well as the astrological Sun. I am also reminded of the Sphinx sitting atop the 'wheel of fortune' in Crowley's FORTUNE Tarot card. These are Yetzirah wheel dynamics that need to be pondered.

More to follow.

The ALBaM Code

The ALBaM code (tabulated right) is a method of Hebrew letter substitution that was used originally for concealing and decyphering secret knowledge in qabalistic texts. Its significance in terms of the Yetziratic arrays and mandalas is evident, but mysterious.

Aryeh Kaplan explains very clearly the mundane (i.e. mathematical) connection between the ALBaM code and the 22 arrays of the early kabbalists in his Sefer Yetzirah on pages 113 to 123. But to put it simply, the 22 Hebrew letters are placed in order from 1 to 22 and then divided precisely in half. Two columns of 11 letters are then placed side by side.

The 22 arrays (as presented by Kaplan) correspond with the 11 Hebrew letter pairings of the ALBaM code because in each array there appears on the 11th row a repeated sequence of letters that parallel each pairing of the ALBaM code. The pairings are reversed from the 12th to the 22nd array.

In the diagrams of the mandalas I have shaded grey the ALBaM pairings so that each mandala can be easily matched with its associated traditional array (as presented in Kaplan). These pairings always occur in the 1-12 numerical positions within the mandalas. (See the diagrams above.)



The ALBaM Code

alef 1 12 lamed

beit 2 13 mem

gimmel 3 14 nun

dalet 4 15 samech

heh 5 16 ayin

vav 6 17 peh

zayin 7 18 tzadie

chet 8 19 kuf

tet 9 20 reish

yud 10 21 shin

kaf 11 22 tav





The Mother Mandala

It is natural to now generate what I would call a 'master mandala' or 'mother mandala' which simply is a single mandala composed of all 22 mandalas in a particular series.

The way that it is constructed is along identical lines and using the same formula as used for each of its constituent mandalas. Here is a diagram showing the basic layout. The ALBaM code is employed to identify each constituent mandala and its position within the 'mother mandala'. The blue positive and negative numbers refer to the sefiroth of the Tree of Life as they were anciently attributed to the 22 Yetiratic 'arrays'. The positive numbers refer to the front-side of the sefiroth while the negative numbers refer to the rear-side. (See: Appendix III in Kaplan's Sefer Yetzirah.)

Spoke ALBaM Sefiroth

1st Spoke AL-LA-RT Kether(+) / Kether(-) / Hod(-)

2nd Spoke BM-MB-TzZ Hockmah(+) / Hockmah(-) / Tifareth(-)

3rd Spoke GN-NG-OH Binah(+) / Binah(-) / Hesed(-)

4th Spoke DS-ChQ-ShY Daath(+) / Netzah(+) / Yesod(-)

5th Spoke HO-TR-QCh Hesed(+) / Hod(+) / Netzah(-)

6th Spoke VP-YSh-PV Geburah(+) / Yesod(+) / Geburah(-)


By using the above organisational structure we can derive the 'mother mandala' for the involutionary series of 'spirit' mandalas like so:

As you can see, it is a rather complex image as befits the supreme mandala of the involutionary spirit. It resembles a fractal or holographic image in that each of its parts is similar to the whole (and visa versa).

There is also a corresponding 'mother mandala' for each of the four elemental involutionary series of mandalas, and also one for each of the five series of evolutionary mandalas, thus making a total of ten 'mother mandalas'.

The use of a 'mother mandala' in meditation and magick would require that each of its component mandalas were impressed upon the user's mind - a formidable task, but one that is to be aimed for as meditation on the series of individual mandalas proceeds.

The Creative Process

The master (or mother) mandala is important because it appears to map out the process of creation - a process that begins with the AL mandala and ends with the ThK mandala. This process thus consists of 22 basic steps corresponding to the 22 component mandalas.

The Central Letters

Each component mandala has at its heart a central Hebrew letter. It is my present understanding that this is a 'key glyph' that signifies the type of energy that each mandala is seeking to manifest. The

7th Spoke ZTz-KTh-SD Tifareth(+) / Malkuth(+) / Daath(-)


creative program that is designed to bring this key-glyph into manifestation is described by the seven spokes of the mandala, and the spiralling sequence of 21 Hebrew letters that form them. Thus we have...

Central Key Glyph = Creative purpose Seven Spokes = Creative design

It is my feeling therefore, that the centrally located key-glyph should not be included in the image of a mandala when it is being used in magickal workings. If it is included in the image, then the mandala has fulfilled its purpose (symbolically speaking) and its energy is static and stabilised. If, on the other hand, the key-glyph is omitted from the mandala image it is effectively (or magickally) in an unbalanced, and incomplete state and the energy of the 21 letters of the seven spokes will set to work to bring it into manifestation. This principle is very similar to the magical precept that ' if you want to attract something into your life then you must make a space for it '.

Of course what this means is that the central mandala (i.e. the ThK mandala) of the master mandala symbolises the creative purpose of the whole sequence of 22 mandalas. I refer to it therefore, as the Key Mandala.

The Key Mandala tells us that the Hebrew letter Shin somehow represents the ultimate purpose of the Creation - because Shin is the centrally located 'key-glyph' of the Key Mandala (ThK). But this might, in fact, be only part of the story. I am presently considering the posibility that the manifestation of Shin is related to the creation and development of the Form principle - as symbolised by the sefirah Binah. It would then follow that the creation and development of the Consciousness principle would involve the manifestation of the Hebrew letter Mem (and the sefirah Hockmah). The final phase of the three-fold process would involve the creative manifestation of the Hebrew letter Aleph and the sefirah Kether. Thus we have all three of the Mother letters represented...

Shin (Fire) - Binah - Form principle Mem (Water) - Hockmah - Consciousness principle Aleph (Air) - Kether - Spirit principle

(See: A System of Divination.)






Practical Applications of the Mandalas

Because this system of Yetziratic magic has only just been discovered there is as yet no well -tried method for using the mandalas. All I can do at this point is offer suggestions for experimentation.

Mystical Applications

Meditation

The mandalas can be used during meditation in the same way as the 22 traditional 'arrays' are used. The arrays are presented in an appendix to Aryeh Kaplan's Sefer Yetzirah published by Samuel Weiser.

The Hebrew letters are combined in pairs starting at the beginning of the inner spiral at the number 1 position of the mandala. I would intuitively suggest a sequence of letter combinations that follow the natural path of the spiral around the mandala ultimately terminating with the heptagram. [But this initial intuition appears not to be correct - see my new research on the '231 Gates'.]

Working with the Sefiroth

The diagram (right) depicts the Hebrew letters of the first mandala arranged upon the lower sefiroth of the Tree of Life - from Daath to Malkuth.

This sefirothic arrangement is not based upon the evolutionary wheel (as described on page 3), but is a new system of allocation based upon the various word-meanings of the Hebrew letter triads and/or their gematria.

I feel that this arrangement might be more appropriate for practical qabalistic Tree of Life meditations and magickal work. The method would be to visualise the Hebrew letters within the sefiroth (as built by the magickian within his/her personal aura) and perhaps intone (or 'vibrate') the letters in particular combinations within those sefirothic spheres.

The letters are positioned vertically to emphasise their association with the three principles of Being - namely, Spirit, Consciousness, and Form. The topmost letter of each triad refers to Spirit, the middle letter to Consciousness, and the lowest letter to Form.

Each qabalist-magickian has his/her own preference for how to arrange the sefiroth upon the human form. My own system places Daath above the head, Hesed near the right shoulder, Geburah near the left shoulder, Tifareth near the solar-plexus, Netzah beside the right hip, Hod beside the left hip, Yesod near the genitals, and Malkuth below the feet. All these eight microcosmic sefiroth are contained within a large macrocosmic triangle composed of Kether above, Hockmah to the lower


right (floor level), and Binah to the lower left (floor level).

Here is a table that explains the reasoning for the Hebrew letter triad / sefiroth correspondences in the diagram (above right).

Sefirah Heb. triad Gematria Notes...

Malkuth Sh-Ch-D 312

ShChD means: 'to give a gift'. ChDSh means: 'to renew, repair'...like the New Moon renews itself. This word ChDSh also actually means 'New Moon' thereby emphasising the disappearance, darkening, or shadow of the Moon as perceived from the Earth (Malkuth).

Yesod S-K-Z 87

LBNH = 87 and means 'Moon' in Hebrew - refering specifically to the 'whiteness' of the Moon. The reference is thus to the Full Moon as opposed to the dark New Moon of Malkuth.

Hod Q-T-H 114MDO = 114 and means 'science' which obviously applies well to Hod/Mercury.

Netzah O-N-G 123ONG means: 'exquisite delight'. This is (I feel) appropriate to the sphere of Netzah/Venus.

Tifareth R-L-A 231DKVRA = 231 and means: 'male' according to Crowley's Sefer Sefiroth. Traditionally, Tifareth/Sun is refered to the 'male'.

Geburah Tz-M-B 132MTzB means: 'garrison'. BLQ = 132 and means: 'to lay waste'. These are apposite images for the sphere of Geburah/Mars.

Hesed P-Y-V 96

SVD YHVH = 96 and means: 'secret counsel of the Lord'. LLHAL = 96 and means: 'praisworthy'. MLKV = 96 and means: 'kingly authority, royalty'. All of these are appropriate to Hesed/Jupiter.


As an aside, note that the gematria of ONG is 123. We could equate this with the 'seal' YHV where Y = 1, H = 2, and V = 3. This numbering system refers to the natural order of the letters of YHVH - the Tetragrammaton.

We have already deduced that the YHV 'seal' belongs to the sefirah Netzah. (See: The Six Rings of YHVH.) So now we can perceive a new level of meaning in verse 2:4 of the Sefer Yetzirah where it says...

... A sign for this is: There is nothing in good higher than Delight (ONG) There is nothing evil lower than Plague (NGO)

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

ONG = 123 = YHV = Netzah NGO = 231 = HVY = Geburah

In other words, verse 2:4 is saying...

... A sign for this is: There is nothing in good higher than Delight (Netzah) There is nothing evil lower than Plague (Geburah)

The real significance of these correspondences is yet to be determined.

The Seven Chakras

!!!WARNING!!! The following information is purely speculative and should be approached with caution. Practical work involving the chakras is extremely dangerous when not supervised by a Master.

The evolutionary mandala of spirit can be translated onto the seven chakras as per the diagram (below-right). The rationale for this correspondence is based upon the numbering (1 to 7) of the seven spokes of the mandala.

They correspond as follows:

As we know, the three letters on each of the spokes of the evolutionary mandala refer to the principles of Form, Consciousness, and Spirit - corresponding to the three concentric rings of the mandala. Therefore we derive the following:

Crown Chakra

No. Chakra Hebrew

1 Crown A-L-R

2 Ajna B-M-Tz

3 Throat G-N-O

4 Heart D-Ch-Sh

5 Solar Plexus H-T-Q

6 Sacral V-Y-P

7 Base Z-K-S


R - Spirit L - Conciousness A - Form

Ajna Chakra

Tz - Spirit M - Conciousness B - Form

Throat Chakra

O - Spirit N - Conciousness G - Form

Heart Chakra

Sh - Spirit Ch - Conciousness D - Form

Solar Plexus Chakra

Q - Spirit T - Conciousness H - Form

Sacral Chakra

P - Spirit Y - Conciousness V - Form

Base Chakra

S - Spirit K - Conciousness Z - Form

In the chakra diagram (above-right) the letters are positioned so that the lowest letter in each chakra refers to the Form principle, the central letter to the Consciousness principle, and the highest letter to the Spirit principle of each chakra.

If we follow the special mandala numerical sequence as it applies to the Hebrew letters then we see a progression through the chakra system that can be tabulated as follows:

Inner Spiral (Form) Middle Spiral (Consc.) Heptagram (Spirit)

Crown (1) Heart (4) Base (7)

Ajna (2) Solar Plexus (5) Throat (3)

Throat (3) Sacral (6) Sacral (6)

Heart (4) Base (7) Ajna (2)


Magical Applications

Physical Healing

Perhaps the most obvious application of these mandalas is in physical healing. The Sefer Yetzirah assigns each of the 22 Hebrew letters to a part of the human physical form. The inward spiral mandalas might be useful as a focusing tool for healing energies directed towards an ailing part of the body. Each of the 22 mandalas corresponds with one of the Hebrew letters and so the healer would use the mandala that is appropriate for that body-part. The double spiral might perhaps be traced in the air over the aflicted area while the appropriate mandala is contemplated.

Invocation and Evocation

It is yet to be determined whether or not the mandalas are linked with a group of 'angels' - such as the Ophanim ('wheels'). This is possible, and if such were the case then the mandalas might be used as 'doorways' or channels for human communication with them.

Talismata

Another obvious use for the mandalas is in the construction of talismata - magical objects that are receptive to being charged with a particular type of magnetic energy.

For example: It seems to me that the two TR (Tav-Resh) mandalas are perfect for use as magical talismans to assist in all manner of business and commerce dealings. Here they are:

These mandalas are associated with the eighth sefirah Hod and the planet Mercury. The central letter of the mandala is Heth - the eighth letter of the Hebrew alefbet. Here's the TR mandala table of Hebrew letters...

Solar Plexus (5) Crown (1) Solar Plexus (5)

Sacral (6) Ajna (2) Crown (1)

Base (7) Throat (3) Heart (4)

The TR involutionary mandala The TR evolutionary mandala

Spoke Plane Sefirah Hebrew Letters Gematria

1st Spoke 4th Plane Netzah T R V 215 / 8

2nd Spoke 5th Plane Hod Y Sh D 314 / 8


As you can see all of the spokes reduce to the number eight.

All this emphasis on the number eight (as well as Hod and Mercury) suggests 'the intelligent manipulation of energy' which is perfect for 'business related matters'.

I would suggest that if the desire was to attract more work/business then one might use the 'evolutionary' mandala to evoke a response from the environment.

And if one desired a temporay increase in personal 'business acumen' (for instance) then one might employ the involutionary mandala to invoke that force into oneself. This might be useful during an important business meeting for example.

The first spoke contains the word TVR - meaning 'mountain'. In one sense this is suggestive of 'achievement' (i.e. of 'climbing the mountain'). Notice also that in the first spoke the word TRCh appears (when we include the central Heth). This word means 'to burden', 'toil', 'be burdened' - which suggests ideas of employment and labour.

There are also other quite suggestive words that can be found in this mandala. For instance in the third spoke the intelligence aspect is emphasised in the word KThB meaning 'to write', 'engrave'. This word supports very well the Hod-Mercury correspondence.

More practical applications will be suggested as experimentation proceeds.

Go to The Twenty-two Mandalas of Spirit-Ether (Involutionary) Go to The Twenty-two Mandalas of Spirit-Ether (Evolutionary) Go to Yetziratic Magic - Main Page Go back to Page 6


3rd Spoke 6th Plane Yesod K Th B 422 / 8

4th Spoke 7th Plane Malkuth L O Z 107 / 8

5th Spoke 6th Plane Tifareth M P H 125 / 8

6th Spoke 5th Plane Geburah N Tz G 143 / 8

7th Spoke 4th Plane Hesed S Q A 161 / 8


0 - The 231 Gates - 2

Where are the 231 Gates?

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

Twenty-two Foundation Letters: He placed them in a circle (GLGL) like a wall with 231 (RLA) Gates. The Circle oscillates back and forth. A sign for this is: There is nothing in good higher than Delight (ONG) There is nothing evil lower than Plague (NGO)

We see in the above several veiled references to various characteristics of the first mandala (called the AL mandala) of the series of 22 mandalas. (For a detailed explanation of these please see the Introduction.)

But these allusions do not disclose directly to us the actual identity or nature of the '231 gates'. What it has helped us to formulate are 22 mandalas - each containing 22 Hebrew letters in varying sequences. And this has led to our construction of a 'Master Mandala' containing all 22 lesser mandalas. So where are the '231 gates'?

We are instructed by our qabalistic forbears that the '231 gates' are arranged as follows:

AB GD HV ZCh TY KL MN SO PTz QR ShTh

AG HZ TK MS PQ ShA GH ZT KM SP QSh

AD ZY MO QTh GV TL SO ShB HCh KN PR

AH TM PSh GZ KS QA HT MP ShG ZK SQ

AV KO ShD TN QB ZL PTh HY SR GCh MTz

AZ MQ GT SSh HK PA ZM QG TS ShH KP

ACh STh ZG ShV MR HL QD KTz GY PB TO

AT PG KQ HM ShZ SA TP GK QH MSh ZS

AY QV SB KR ZO GL ShCh PD MTh TTz HN

AK ShT QZ PH SG MA KSh TQ ZP HS GM

AL AL AL AL AL AL AL AL AL AL AL

AM GS HP ZQ TSh KA MG SH PZ QT ShK

AN HTz TTh MD PCh ShL GO ZR KB SV QY

AS ZSh MH QK GP TA SZ ShM HQ KG PT

Page 1 of 5The 231 Gates

A traditional version of the '231 gates'

The table (above) contains 231 pairings of Hebrew letters - or in other words 462 Hebrew letters in total. In this variation of the '231 gates' some possible pairs are omitted, and the AL pairing is repeated in the 11th row. [See Kaplan's commentary on verse 2:4 in his Sefer Yetzirah for more information.]

The number 462 is significant in the Sefer Yetzirah because it is the numeration of the word 'NThYB' meaning 'path'. This word occurs in the first line of the first verse of the Sefer Yetzirah - being actually the third word of that verse. So it is the third word of the entire book. Here is verse 1:1...

1:1 With 32 mystical paths of Wisdom engraved Yah the Lord of Hosts the God of Israel the living God King of the universe El Shaddai Merciful and Gracious High and Exalted Dwelling in eternity Whose name is Holy - He is lofty and holy - And He created His universe with three books (Sepharim), with text (Sepher) with number (Sephar) and with communication (Sippur).

An important question we now need to ask is, "Can we find the number 462 in the Master Mandala?", and the answer is, "Yes". There are two ways that 462 can be derived from the Master Mandala.

1) It is the total number of Hebrew letters in the Master Mandala excluding the center letter of each of the 22 component mandalas.

2) It is the total number of Hebrew letters in the Master Mandala excluding the centrally located component mandala (i.e. excluding the ThK mandala).

I believe the second method listed above to be the most relevant in terms of the mystical and magickal use of the '231 gates'. I will explain why under our next heading. Here is an image of the

AO TB PY GTz KD QL HR MV ShN ZTh SCh

AP KH ShS TG QM ZA PK HSh ST GQ MZ

ATz MCh GR SY HTh PL ZB QN TD ShO KV

AQ SK ZG ShP TM HA QS KZ GSh PM TH

AR PN KCh HB ShTz SL TV GTh QO MY ZD

ASh QP SM KT ZH GA ShQ PS MK TZ HG

ATh ShR QTz PO SN ML KY TCh ZV HD GB


Master Mandala constructed according to the parameters of list item (2) above (i.e. without the centrally located ThK mandala).

The 231 Gates

Just to recap...There are 462 Hebrew letters contained in the above image, or 231 pairs.

What is the Purpose of the 231 Gates?

When we look at the rows and rows of letters in the traditional table of '231 gates' (provided above) it is certainly not made clear what the original purpose of these 'gates' were. There is no clue as to whether or not there is any meaningful process going on in the sequence of the letters. But when the 462 Hebrew letters are organised into the structure of the Master Mandala a definite process is presented - a process both complex and beautiful.

The Hebrew word GLGL is translated as 'circle' by most translators of the Sefer Yetzirah when describing the '231 gates', but it can also mean 'cycle' - like a rotating wheel. This would suggest that the '231 gates' have movement and that they are a 'process', but what is the nature of that process?

One of the most important realisations that has come out of the development of the Master Mandala (and especially from its conversion into a blueprint of human life-cycles) is the idea that the central Hebrew letter of each mandala initially only exists in potential. One might say that it is 'negatively existing' or that it exists in 'negative space'. [These are terms that are familiar to qabalists because they are often used to describe AIN and AIN SOPh.]

It appears that the central Hebrew letter of every mandala is initially absent and is only gradually brought into manifestation by the action of the other 21 letters on the seven spokes of the mandala. It seems that the absent central letter identifies the whole purpose of each individual mandala.

Another important characteristic of the mandalas that has been revealed by their application to various human life-cycles is that their movement seems to be based on the order of their spokes - from 1 to 7. This means that the mandala/letter sequence is as follows:


Involutionary Mandala

Outer Ring - Spoke 1, 2, 3, 4, 5, 6, 7, then Middle Ring - Spoke 1, 2, 3, 4, 5, 6, 7, then Innermost Ring - Spoke 1, 2, 3, 4, 5, 6, 7, then Center - 8.

Let's use the first mandala - the AL mandala, as an example...

The sequence of letters that we employ when deriving the 'gates' is as follows:

A-B-G-D-H-V-Z L-M-N-Ch-T-Y-K R-Tz-O-Sh-Q-P-S Th

The colour coding identifies the outermost ring (red), the middle ring (blue), and the innermost ring (green) of the mandala.

By pairing the letters we derive the first 11 of the '231 gates'.

AB-GD-HV-ZL-MN-ChT-YK-RTz-OSh-QP-STh


The first 11 gates

The fourth gate (ZL in the above) is special in that it facilitates the transition from the outermost ring to the middle ring of the mandala, and thus has a bridging effect. The 11th gate (STh above) is also special because it is responsible for bringing the 'key glyph' (i.e. the center Hebrew letter of the mandala) into full and final manifestation.

The complete letter sequence corresponds with the first row of letters in the traditional tabulation of '231 gates' that is presented above, but their sequences differ because our sequence (that we have just formulated) is based on the mathematical structure of the mandala. To formulate the next row of 11 gates we must employ the letters of the 2nd mandala - the BM mandala, and so on (in the order of the spokes of the Master Mandala) until all the mandalas of the Master Mandala have been included (except, of course, the central 'key mandala').

The 'key mandala' is omitted from the Master Mandala (and from the '231 gates' calculation) because it represents (and is a summary of) the final product of the process that is carried forward by all the other 21 component mandalas. The 'key mandala' is brought into manifestation by the action of the 21 mandalas on the spokes of the Master Mandala, and hence, its presence is already implied and built into the '231 gates'.

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1 - The 231 Gates - 3

What process is involved in the 231 Gates?

To help us understand more fully the inherent processes of the '231 gates' here is a table that differentiates the first mandala (i.e. the AL mandala) into its 11 component parts (or 'gates'). [Note that the 4th gate (ZL) is divided in two in order to show that it spans spokes 7 and 1 (from the outer to the middle ring).]

The image and table above describe a process of involution of 'spirit' into 'matter' (or 'form'). The entire process involves three revolutions through the spokes (from 1 to 7) before the energy finally becomes embodied and makes its physical appearance in the center of the mandala (row number 8 in the table). In the case of the AL mandala this embodiment is in the form of the Hebrew letter Tav (Th).

Thus the geometric structure of the mandala provides for us a definite and meaningful pattern of unfoldment that we can use to help us understand the process that the '231 gates' represent.

How can we use the '231 gates'?

It seems that the '231 gates' might be employed in some kind of mystical and/or magickal exercise. Presumably, this would involve their sequential intonation and if so, then it would also be desirable to simultaneously focus the mind in meditation whilst contemplating the 231-phase process as it unfolds.

As we intone each row of 11 gates (in the table of 231) we are working with the energy of a different component mandala (of the greater Master Mandala), and there are 21 component mandalas involved in the entire process so it is a lengthy and mentally demanding exercise.

Spirit Consc. Form

1 A B

LR Tz

2 M N

3 G D

O Sh

4 Ch T

5 H V

Q P

6 Y K

7 ZS

Th8

Page 1 of 5The 231 Gates - 2

Each of the 21 component mandalas brings into manifestation a letter of the Hebrew alefbet until, when the 21st mandala is completed the final 22nd letter also emerges. This final letter is the letter Shin (Sh) - the letter concealed at the very center of the Master Mandala (and the ultimate reason for its being).

[Note: If we were to follow the lead of the traditional qabalists then we would need to intone the 231 gates of 22 Master Mandalas - making a total of 5082 gates. This would be a mammoth exercise.]

Tradition relates that the '231 gates' were employed in the 'creation of a golem' [Heb. GLM - 1. embryo, fetus, 2. (Qal) to wrap up, fold, fold together, 3. (Jewish folklore) an artificially created human being that is given life by supernatural means.] The word appears in the following very interesting verse of the Old Testament.

Psalm 139:14 I will praise thee; for I am fearfully [and] wonderfully made: marvellous [are] thy works; and [that] my soul knoweth right well. Psalm 139:15 My substance was not hid from thee, when I was made in secret, [and] curiously wrought in the lowest parts of the earth. Psalm 139:16 Thine eyes did see my substance, yet being unperfect (Literally: 'my golem' - Heb: GLMY); and in thy book all [my members] were written, [which] in continuance were fashioned, when [as yet there was] none of them.

If each of the 22 letters of the Hebrew alefbet are assigned to a member or organ of the human body then a possible use of the '231 gates' might be to bring each of those body-parts sequentially into manifestation (and in thy book all [my members] were written, [which] in continuance were fashioned). This would effectively build a complete living physical organism - an 'automaton', or 'golem'.

The term 'golem' however, might be applied to any 'manifesting form' whatsoever - not merely a 'human' form.

The particular way that the Sefer Yetzirah assigns each Hebrew letter to an anatomical part of the human organism depends upon which version of the text is consulted. Here is one example (from the GRA version):

And here is an alternative system of correspondences that is based upon the 'Golden Dawn' yetziratic astrological attributions:

Aleph - Chest Lamed - Gall Resh - Left Nostril

Beth - Right Eye Mem - Belly Tzaddie - Korkeban

Gimel - Right Ear Nun - Intestine Ayin - Liver

Daleth - Right Nostril Heth - Right Hand Shin - Head

Ha - Right Foot Teth - Left Kidney Qoph - Spleen

Vav - Right Kidney Yod - Left Hand Peh - Left Ear

Zain - Left Foot Kaph - Left Eye Samech - Kivah

Tav - Mouth


But my belief is that the Hebrew words used (in the Sefer Yetzirah) to describe the various parts of the human body are actually qabalistic codes describing more esoteric phenomenon. Why else would the author of the Sefer Yetzirah have chosen such words as 'massas', 'korkeban', and 'kivah'? These words are usually used to describe the internal organs of animals and are not easily applied to the anatomy of human-beings.

Massas (Heb. MSS?) Korkeban (Heb. QVRQBN) Kivah (Heb. QBH)

[See: A System of Divination - Page 5 for more relevant information.]

Understanding the '231 Gates' The table (right) presents (in symbolic form) the basic meaning of the 11 stages that are common to each of the 21 mandalas. (21 x 11 = 231) The pattern remains the same for all the mandalas - only the positioning of the Hebrew letters change in each one.

In order to understand the esoteric meaning behind the sequence of numbers from one to seven it is necessary to become acquainted with the 'wisdom teachings' that have been passed down to us throughout the ages from various much venerated sources. A relatively recent dispensation that covers the same ground, but perhaps in greater depth than it has before, is that given by Master Djwhal Khul through Alice Bailey. A thorough study of works such as His is highly recommended.

I do not think that the '231 gates' can be easily and effectively employed without a deep grounding in esotericism. I feel that both the Universal 'Law of Three', and the Universal 'Law of Seven' need to be very clearly understood so that the '231 gates meditation' can proceed with a high level of consciousness. It is my understanding that these two Laws are at the very heart of the '231 gates'. If one were to simply recite the sequence of gates without comprehending the metaphysical processes that they represent I think that there would be little real result.

Aleph - Respiratory System Lamed - Kidneys/Bladder Resh - Blood

Beth - Nervous System Mem - Hormonal Systems Tzaddie - Circulatory System

Gimel - Lymphatic System Nun - Reproductive System Ayin - Skin, Hair & Skeleton

Daleth - Pituitory/Pineal Glands Heth - Breasts & Stomach Shin - Subtle Energy Systems

Ha - Head & Face Teth - Heart Qoph - Legs & Feet

Vav - Neck & Shoulders Yod - Intestines Peh - Muscular System

Zain - Arms & Hands Kaph - Digestive System Samech - Hips & Thighs

Tav - Excretory Organs

Spirit Consc. Form

1A B

LR Tz

2M N

3G D

O Sh

4Ch T

5H V

Q P

6Y K

7 ZS

Th8


As it happens Master DK gives us some very useful and thought-provoking information regarding the Laws of Three and Seven, and the '32 mystical paths of wisdom' [Yetzirah, 1:1] in the following extract...

We might, therefore, take the seven Rays and give the names for the three ways in which the groups on any particular ray interact with each other, remembering that as we consider them, we are really studying the twenty-one vibrations of the Law of Attraction or motion, with the basic vibration, which is the synthesis of the twenty-one added, thus making the twenty-two:

Ray Methods of Activity

I. Ray of Power. ¡ 1. Destruction of forms through group interplay. ¡ 2. Stimulation of the Self, or egoic principle. ¡ 3. Spiritual impulse, or energy.

II. Ray of Love Wisdom. ¡ 4. Construction of forms through group intercourse. ¡ 5. Stimulation of desire, the love principle. ¡ 6. Soul impulse, or energy.

III. Ray of Activity or Adaptability. ¡ 7. Vitalizing of forms through group work. ¡ 8. Stimulation of forms, the etheric or pranic principle. ¡ 9. Material impulse, or energy. [1223]

IV. Ray of Harmony, Union. ¡ 10. Perfecting of forms through group interplay. ¡ 11. Stimulation of the solar Angels, or the manasic principle. ¡ 12. Buddhic energy.

V. Ray of Concrete Knowledge. ¡ 13.Correspondence of forms to type, through group influence. ¡ 14. Stimulation of logoic dense physical body, the three worlds. ¡ 15. Manasic energy or impulse.

VI. Ray of Abstract Idealism or Devotion. ¡ 16. Reflection of reality through group work. ¡ 17. Stimulation of the Man through desire. ¡ 18. Desire energy, instinct and aspiration.

VII. Ray of Ceremonial Order. ¡ 19. Union of energy and substance through group activity. ¡ 20. Stimulation of all etheric forms. ¡ 21. Vital energy.

These twenty-one methods and their synthesis sum up very largely all that can be said anent the actions and motions of all deva substance and all forms. Under the Law of Attraction, the interplay between these ray forces and all atomic forms is brought about, and manifestation becomes a fact in nature, and the great Maya is. It might here be noted in conclusion that the following factors:

3 Atomic Relations 7 Laws 22 Methods of activity --- 32

make the thirty-two vibrations necessary to produce, as far as man is concerned, the five planes of evolution. There are, as we know, the thirty-five subplanes, or in reality the thirty-two minor vibrations and the three which dominate. Just as the three planes of the Ego on [1224] the mental plane dominate the remaining planes in the three worlds, so in the five worlds of the Hierarchy the three higher subplanes of the atmic plane hold an analogous place.

[From: A Treatise on Cosmic Fire, pp 1222-4.]


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

Etheric-Physical Plane = 7 subplanes Astral Plane = 7 subplanes Mental Plane = 7 subplanes Buddhic Plane = 7 subplanes Lower Atmic Plane = 4 subplanes

7 + 7 + 7 + 7 + 4 = 32

To help you get your qabalistic bearings, the Lower Atmic plane corresponds with the sefirah Daath of the Tree of Life - with the three subplanes of the Higher Atmic plane being represented by Binah. Therefore, the 32 subplanes extend from Daath down to Malkuth - i.e. they comprehend the full extent of the 'microcosm'. [See my: Introduction to the AstroQab System of Qabalah for more information.]

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2 - The 231 Gates - 4

The First Array of '231 Gates'

The table above sets forth the '231 gates' according to the mandala system outlined in this treatise. It is equivalent to (but not identical with) the first array of the traditional qabalists (for example, as given in an appendix to Kaplan's Sefer Yetzirah).

If I were to complete the series of 22 arrays then they would express the dynamics of 22 Master Mandalas - each with a different arrangement of 21 component mandalas (i.e. 462 mandalas in total),

1:2 3:4 5:6 7:1 2:3 4:5 6:7 1:2 3:4 5:6 7:8

1 AB GD HV ZL MN ChT YK RTz OSh QP STh

2 BG DH VZ ChM NS TY KL ShQ PTh RTz OA

3 GD HV ZCh TN SO YK LM ThR TzA ShQ PB

4 DH VZ ChT YS OP KL MN ASh QB ThR TzG

5 HV ZCh TY KO PTz LM NS BTh RG ASh QD

6 VZ ChT YK LP TzQ MN SO GA ShD BTh RH

7 ZCh TY KL MTz QR NS OP DB ThH GA ShV

1 LM NS OP TzA BG QR ShTh TZ HY ChV DK

2 MN SO PTz QB GD RSh ThA YCh VK TZ HL

3 NS OP TzQ RG DH ShTh AB KT ZL YCh VM

4 ChT YK LM NQ RSh SO PTz HG AV DB ThZ

5 TY KL MN SR ShTh OP TzQ VD BZ HG ACh

6 YK LM NS OSh ThA PTz QR ZH GCh VD BT

7 KL MN SO PTh AB TzQ RSh ChV DT ZH GY

1 RSh ThA BG DT YK HV ZCh PS MTz ON LQ

2 TzQ RSh ThA BZ ChT GD HV SM KO NL YP

3 OP TzQ RSh ThH VZ AB GD MK TN LY ChS

4 ShTh AB GD HY KL VZ ChT TzO NQ PS MR

5 QR ShTh AB GCh TY DH VZ ON LP SM KTz

6 PTz QR ShTh AV ZCh BG DH NL YS MK TO

7 SO PTz QR ShD HV ThA BG LY ChM KT ZN

8 Sh


and each having a different central Hebrew letter. The first Master Mandala has the letter Shin at its absolute center which means that Shin represents the energy that is becoming manifest through the esoteric processes of the first Master Mandala (and the first array).

The background colours I have used in the table above indicate the three rings (i.e. of seven component mandalas each) that compose the Master Mandala.

Master Mandala

(Background Colours)

Yellow = Outer Ring (Spirit) = 7 Rows (mandalas) Light Blue = Middle Ring (Consciousness) = 7 Rows (mandalas) Light Green = Inner Ring (Form) = 7 Rows (mandalas)

The colour-coded letters used in the table identify the Hebrew letters that belong to the three rings of each component mandala in the Master Mandala.

Component Mandala

(Letter Colours)

Red = Outer Ring (Spirit) = 7 Letters Blue = Middle Ring (Consciousness) = 7 Letters Green = Inner Ring (Form) = 7 Letters

Thus, like the mandala, the array table is built upon the numbers three and seven, and these numerical relationships need to be considered when meditating on and intoning the 231 gates.

The letters at the end of each row are coloured magenta and represent an energy that is the end result of a process that is unfolding in that row. Each of these 21 concluding letters is one of those at the center of a component mandala in the Master Mandala - the Master Mandala being expressed by the complete array. The final row contains the letter at the center of the Master Mandala itself and it symbolises the final product of the opening of the '231 gates'.

Included in our table of 231 gates are multiple instances of the same pairs of letters. Some pairs occur more frequently than others - for example, there are six instances of AB, but only two occurrances of ASh. These statistics would vary from Master Mandala to Master Mandala (that is, from array to array).

The 231 gate array (that we have constructed above) exhibits an interesting 'mirroring' characteristic in that a letter at coordinate (x,y) is always the same as the letter at coordinate (y,x). Thus, every letter in the table is reflected by another identical letter (at a place geometrically opposite). This mathematical quirk is not extended to the letters of the 22nd (final) column - only those letters in the 21 x 21 letter square.

To be continued...

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3 - The 231 Gates - 5

The Wheel of Jacob

Genesis 47:28 And Jacob lived in the land of Egypt seventeen years: so the whole age of Jacob was an hundred forty and seven years.

l The number of Hebrew letters in each of the three concentric rings of the Master Mandala is 147 (excluding the central 'key glyphs' of the component mandalas).

l The total number of spokes of all the component mandalas of the Master Mandala is 147 (excluding the central 'key mandala' of the Master Mandala).

l The number 147 is the smallest 'whole number' of years that can be derived from other whole numbers (specifically of months) contained within the Master Mandala. In this 147 year cycle each Hebrew letter equates to four months of time and each component mandala represents seven years.

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It seems that the '231 gates' (and the Sefer Yetzirah) might describe a process (as well as a practical qabalistic system) designed to assist in the attainment of human 'perfection'.

This evolutionary process can be measured in natural time-cycles covering 147 years - in relation to 'world evolution', or 73½ years for individual human evolution. They are repeating cycles that will carry us all eventually to 'perfection'.

But what if an individual wishes to increase their own personal rate of evolutionary growth - beyond that provided by the inbuilt cycles of nature? This is where the practical employment of the '231 gates' might be of considerable use.

Perhaps the story of the patriarch Jacob's personal achievement of 'perfection' will provide us with some hints regarding this process. It is written...

Genesis 32:24 And Jacob was left alone; and there wrestled a man (Heb: AYSh) with him until the breaking of the day. Genesis 32:25 And when he saw that he prevailed not against him, he touched the hollow of his thigh; and the hollow of Jacob's thigh was out of joint, as he wrestled with him. Genesis 32:26 And he said, Let me go, for the day breaketh. And he said, I will not let thee go, except thou bless me. Genesis 32:27 And he said unto him, What [is] thy name? And he said, Jacob. Genesis 32:28 And he said, Thy name shall be called no more Jacob, but Israel (Heb: YShRAL): for as a prince hast thou power with God and with men, and hast prevailed. Genesis 32:29 And Jacob asked [him], and said, Tell [me], I pray thee, thy name. And he said, Wherefore [is] it [that] thou dost ask after my name? And he blessed him there. Genesis 32:30 And Jacob called the name of the place Peniel: for I have seen God face to face, and my life is preserved.

In the Zohar it is taught that the 'man' (AYSh) with whom Jacob wrestled was an 'angel' who then bestowed upon him a new name - (YShRAL, Israel) indicating Jacob's success in reaching a new level of attainment. Notice the similarity between these two words AYSh (man) and YShRAL (Israel). They both contain the Hebrew letters A, Y, Sh (Aleph, Yod, Shin), but YShRAL also includes a Resh (R) and a Lamed (L).


My thinking is that YShRAL (Israel) is a title indicating the achievement of 'human perfection' where 'man' (AYSh) has passed successfully through the 231 (RLA) gates.

YShRAL = AYSh (man) + RLA (231 gates)

It is perhaps significant to note that in the natural order of the series of 21 mandalas it is only in the final (21st) mandala that the word YShRAL is to be found. This suggests (to me) that the mandala series (upon which our variation of the 231 gates are based) describes a process leading towards a condition described by that name (or formula).

The 21st Mandala - YShRAL

The Hebrew letter 'Shin' (Sh) appears to represent something very important in this process of 'human perfection'. Jacob's perfection is described by the word 'ShLM' in an esoteric reading of the following verse:

Genesis 33:18 And Jacob came to Shalem (lit: 'came to perfection'), a city of Shechem, which [is] in the land of Canaan, when he came from Padanaram; and pitched his tent before the city.

The Zohar has this to say...

AND JACOB CAME PERFECT (Shalem): Perfect in every respect; the same allusion is contained in the words: "In Shalem (lit. in perfection) also he set his tabernacle" (Ps. LXXVI, 3). For faith became his constant companion when he attained perfection, when he was crowned in the spot appropriate to him; and when also that tabernacle was crowned along with him who was the perfection of the patriarchs, being completed by his sons. He was thus perfect on all sides: perfect on high, perfect below, perfect in heaven and perfect on earth. Perfect on high in that he was the consummation of the patriarchs, the glory of Israel; perfect below through his holy sons; perfect in heaven and perfect on earth, so that "in perfection also he set his tabernacle". [Zohar; 172b. Soncino Press, 1984.]

We have seen elsewhere that the word GLM (golem) is used to describe a condition of 'imperfection'...

Psalm 139:14 I will praise thee; for I am fearfully [and] wonderfully made: marvellous [are] thy works; and [that] my soul knoweth right well. Psalm 139:15 My substance was not hid from thee, when I was made in secret, [and] curiously wrought in the lowest parts of the earth. Psalm 139:16 Thine eyes did see my substance, yet being unperfect (Heb: GLMY, lit.


'my golem'); and in thy book all [my members] were written, [which] in continuance were fashioned, when [as yet there was] none of them.

And now (in Jacob's story), we see the word ShLM as representing a condition of 'perfection'. These two words are similar in form except that the letter 'Gimel' ('G' in GLM) is replaced with a 'Shin' ('Sh') in the word ShLM.

GLM (3-30-40) = 'imperfection' ShLM (300-30-40) = 'perfection'

The numbers bracketed above are the numeric values of the individual letters of each word.

So, it seems that it is necessary for Gimel (3) to transform into Shin (300) during this process of becoming 'perfected', which is interesting because Shin is the Hebrew letter at the absolute center of the Master Mandala. And as we know, this means that the manifestation of the energy of Shin is the very reason for the mandala's existence.

Shin is important (in certain qabalistic teachings) because it is the Hebrew letter that is added to the center of the Tetragrammaton (YHVH) in order to produce the Pentagrammaton (YHShVH). Here Shin represents the 'spirit principle' which descends into and rules over the realm of the 'four elements' - just as the 'head' rules over the other four members (i.e. arms and legs) of the human body.

The name/formula YHShVH ('Yeheshua') is associated with the Christ principle that periodically incarnates upon the Earth in order to clear a path of redemption for Humanity. It is therefore associated with the 'perfected man' - the Christ - the 'Son of God'.

The YHShVH process of 'redemption' necessarily involves the restoration of the 'Tree of Life' to its original 'pre-fall' state of perfection - when the microcosm (Humanity) was united consciously with the macrocosm (the Divine Creator). The existential schism that resulted from the 'fall of Humanity' (with the 'expulsion of Adam from the Garden') is symbolised by the 'Abyss' of the Tree - the chasm that opened between Binah and Hesed (where once stood Daath).

Above the Abyss dwells the macrocosmic Creator - as represented by the initial YH of YHVH. Below the Abyss is found the Human microcosm - the final VH of YHVH. Thus, we might say that with the 'fall of Humanity' came the division of the sacred Tetragrammaton 'YHVH' into two halves - YH and VH.

Y (Yod) = Hockmah H (Heh) = Binah ----Abyss---- V (Vav) = Tifareth (plus Hesed and Geburah) H (final Heh) = Malkuth (and the lower quaternary of sefiroth)

But with the addition of Shin to YHVH - inserted precisely between the YH and the VH - we derive the Pentagrammaton YHShVH

Y (Yod) = Hockmah H (Heh) = Binah Sh (Shin) = Daath V (Vav) = Tifareth (plus Hesed and Geburah) H (final Heh) = Malkuth (and the lower quaternary of sefiroth)

In this case, the Hebrew letter Shin represents the 'Holy Covenant' spoken of in the Sefer Yetzirah.


For more information go here.

To be continued...

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4 - The 231 Gates

The '462 Gates'

Sefer Yetzirah 2:4 Twenty-two Foundation Letters: He placed them in a circle like a wall with 231 Gates. The circle oscillates back and forth. A sign for this is: There is nothing in good higher than Delight (ONeG) There is nothing in evil lower than Plague (NeGA).

Aryeh Kaplan states in his book The Sefer Yetzirah (page 118) that... "In some versions of Sefer Yetzirah, the actual reading is '462 Gates'".

The number 462 is significant not only because it equals 231 x 2, but also because it is the numerical value of the Hebrew word NThYB (pronounced: nativ) which means 'path'. This word is used in the first verse of the Sefer Yetzirah where it states "32 paths of wisdom".

Aryeh Kaplan (in his commentary of verse 1:1) says of this word...

The Hebrew word for "paths" here is Netivot (NThYBVTh), a word that occurs only rarely in scripture. Much more common is the word Derekh (DRK). As the Zohar states, however, there is an important difference between these two words. A Derekh is a public road, a route used by all people. A Nativ, on the other hand, is a personal route, a path blazed by the individual for his personal use. It is a hidden path, without markers or signposts, which one must discover on his own, and tread by means of his own devices.

[The Sefer Yetzirah, by Aryeh Kaplan. Page 10.]

If there are indeed a total of 462 gates then the next verse of the Sefer Yetzirah tells us how to calculate them...

Sefer Yetzirah 2:5 How? He permuted them, weighed them, and transformed them, Alef with them all and all of them with Alef, Bet with them all and all of them with Bet. They repeat in a cycle and exist in 231 [read: 462] Gates. It comes out that all that is formed and all that is spoken emanates from one Name.

Now if we follow the procedure (for determining the gates) given in the above verse then we can derive a sequence of 462 gates as described below.

The "Jacob's Wheel" Method for Determining the '462 Gates'


The Master Mandala easily derives a sequence of 462 'gates' because it consists of 22 component mandalas each containing 21 Hebrew letters (excluding their centrally located 'key -glyphs' as described elsewhere). To put it simply, when we multiply 22 by 21 we derive the number 462.

It has occurred to me that perhaps the most appropriate system for generating the '462 gates' is the one utilised in the "Jacob's Wheel Life-Cycle Calculator" program. This sequence has been proved (in my own mind and in the minds of others) to be relevant and meaningful in the light of the examination of various individual's actual experience of these cycles. It is logical therefore, to employ a sequence that has been 'proved' to correspond with the cyclic movement of metaphysical forces within our own human lives.

This proposition resonates well with the meaning of the word 'nativ' (NThYB, 'path' = 462) as described by Aryeh Kaplan in the quote above. Kaplan explains that 'nativ' indicates "a path blazed by the individual for his personal use" which is an accurate description of the 73½ year Jacob's Wheel life-cycle sequence of letters (as they unfold within the individual life of each human-being).

The way that this sequence is derived is by starting with the first mandala and using its 'key-glyph' (i.e. central Hebrew letter) as the initial letter for each letter pair combination associated with that mandala. The letters are combined with the 'key-glyph' using the normal Jacob's Wheel life-cycle letter sequence. This sequence is: inner circle, spoke one to seven, then middle circle, spoke one to seven, then outer circle, spoke one to seven.

For example, the 'key-glyph' of the first mandala is the Hebrew letter Tav, so all of the 21 pairs of letters (belonging to this mandala) will begin with the letter Tav. The first pair of letters (or first 'gate') is ThA (i.e. Tav-Aleph) because the letter Aleph is the Hebrew letter that begins the normal life-cycle sequence. The second 'gate' is ThB (i.e. Tav-Beth), then comes ThG (i.e. Tav-Gimel), etc.

The resulting table of 'gates' for the first seven mandalas is presented below. Note that this table represents the Hebrew letter sequence of the complete inner circle of seven mandalas that are located within the greater Master Mandala. To the left of each table section (in large type -face) is the 'key-glyph' associated with the corresponding mandala. The 'key-glyph' represents an energy that is coming into manifestation during the process of 'entering' the 21 gates of each table section (i.e. of each mandala).

The First 147 Gates

ThThA ThB ThG ThD ThH ThV ThZ

ThL ThM ThN ThCh ThT ThY ThK

ThR ThTz ThO ThSh ThQ ThP ThS

AAB AG AD AH AV AZ ACh

AM AN AS AT AY AK AL

ASh AQ AP ATh AR ATz AO

BBG BD BH BV BZ BCh BT

BN BS BO BY BK BL BM

BTh BR BTz BA BSh BQ BP


Note: In the table above, the gates are read from left to right and from the top row to the bottom row.

If you are a user of the Jacob's Wheel Life-Cycle Calculator software then you will have noticed that there are two Hebrew letters (and two associated tarot cards) displayed in images on the left and right sides of the main program window. These two Hebrew letters together represent one of the 462 gates. The order in which the letters are combined is the left letter followed by the right letter. Here is an example screen shot...

GGD GH GV GZ GCh GT GY

GS GO GP GK GL GM GN

GA GSh GQ GB GTh GR GTz

DDH DV DZ DCh DT DY DK

DO DP DTz DL DM DN DS

DB DTh DR DG DA DSh DQ

HHV HZ HCh HT HY HK HL

HP HTz HQ HM HN HS HO

HG HA HSh HD HB HTh HR

VVZ VCh VT VY VK VL VM

VTz VQ VR VN VS VO VP

VD VB VTh VH VG VA VSh


As you can see (from the Numerology Panel above) the Hebrew letters Peh and Lamed (i.e. PL) represent the 335th gate.

The 21 Hidden Gates

You might remember that in my rendering of the Jacob's Wheel life-cycle sequence I purposely did not include the central component mandala of the Master Mandala in my calculations. Therefore, the Jacob's Wheel Life-Cycle Calculator only derives 441 of the 462 gates because the final 21 gates are concealed within the key-mandala of the Master Mandala. Therefore, when you reach the 441st gate in the program you will need to add the additional 21 'hidden' gates (of the key-mandala) in order to complete your meditation upon the full sequence of 462 gates. Here they are in tabulated form...

Therefore we have in total...

Inner circle of seven mandalas = 147 gates Middle circle of seven mandalas = 147 gates Outer circle of seven mandalas = 147 gates One key-mandala (concealed) = 21 gates

ShShTh ShA ShB ShG ShD ShH ShV

ShK ShL ShM ShZ ShCh ShT ShY

ShQ ShP ShS ShR ShTz ShO ShN


Total = 147 + 147 + 147 + 21 = 462 gates

Remember that the Jacob's Wheel Life-Cycle Calculator contains two turns of Jacob's Wheel and that therefore you must be careful that you only include the gates of one 73½ year cycle. In other words, in numbering the gates make sure that you only use the numerical indicator labeled 'Glyph Numbers', 'Wheel 1' in the 'Numerology Panel'. Do not use (for this purpose) any number found under the label 'Glyph Numbers', '1 + 2' in the 'Numerology Panel' because this number refers to the double cycle of Jacob's Wheel.

So now we have discovered another use for the Jacob's Wheel Life-Cycle Calculator - that is, as a visual tool for meditating upon the meaning of the 441 manifest gates of the Sefer Yetzirah. Perhaps in the future I will also add a facility (to the program) for viewing the 21 concealed gates - and thus bring to completion the entire sequence of 462 gates.

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0 - The Seven Double Letters

The Hebrew Alephbet

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

l The three Mother letters (Elements) l The seven Double letters (Planets) l The twelve Simple letters (Zodiacal Signs)

They total 22 letters and presumably are associated with the 22 pathways that extend between the ten sefiroth of the Tree of Life. The three Mothers are Aleph, Mem, and Shin and are allocated to the three primary elements of Air, Water, and Fire.

1. Aleph = Air 2. Mem = Water 3. Shin = Fire

The twelve Simples are associated with the twelve signs of the zodiac.

1. Ha = Aries 2. Vav = Taurus 3. Zain = Gemini 4. Heth = Cancer 5. Teth = Leo 6. Yod = Virgo 7. Lamed = Libra 8. Nun = Scorpio 9. Sameck = Sagittarius

10. Ayin = Capricorn 11. Tzaddie = Aquarius 12. Qoph = Pisces

These attributions are easy to ascribe because the natural order of the Hebrew letters follows the natural order of the zodiacal signs.

It is to be noted that the attributes listed above correspond precisely with the well known GD (Order of the Golden Dawn) system of correspondences. Apparently, the GD received its series of Yetiratic correspondences from a mysterious document called the 'Cypher Manuscript'.

The main difference between the GD system of correspondences and those found in the ancient text of the SY is in the attribution of the seven planets to the seven 'double' Hebrew letters. Most versions of the SY allocate them as follows:

1. Beth = Saturn 2. Gimel = Jupiter 3. Daleth = Mars 4. Kaph = Sun 5. Peh = Venus 6. Resh = Mercury 7. Tav = Moon

Page 1 of 10The Seven Double Letters

The ordering of the planets given here is in the descending order of their distance to the Earth (according to Kaplan, pg 180 - referenced to Yad, Yesodey HaTorah, etc.), but I'm not sure how the ancient qabalists determined this result. It seems to me that Mars is closer to the Earth than the Sun is, and Venus is closer to Earth than Mercury. (?)

This sequence is, in fact, the ordering of the standard planetary attributes of the sefiroth (of the Tree of Life) from Binah (3) to Yesod (9). Thus the sequence could be said to represent the descending order of the numerical 'distance' of the sefiroth to Malkuth (Earth) - the 10th sefirah.

This sequence qabalistically supports Kaplans comment on page 184 (of his book) that "most versions of the Sefer Yetzirah set the planets in the order in which they were created", because the Tree of Life is said to manifest its spheres in the order presented in the diagrams above. But, in light of present scientific knowledge, it is difficult to believe that the actual physical 'planets' were created in this order. I would suggest that it is the 'cosmic lives' that these planets represent that (perhaps) were thus created and not the physical planets.

If we place the double letters (and planets) in the order that they are given in the SY, but in a circle...

The planets and the sefiroth The seven double letters and the sefiroth


...then we can derive the order of the days of the week like so...

That is quite an extraordinary coincidence don't you think!?! It is a special planetary relationship that has been known by esotericists for quite some time. (See Crowley's Book of Thoth, pg 11.)

It appears that this particular ordering of the planets (in relation to the seven Hebrew double letters) is the original blueprint for the traditional system of 'planetary hours'. This is a system where the 24 hours of the day are each given over to the rulership of one planet commencing on the eve of the fourth day (because the fourth biblical day is said - in Genesis - to be when the seven planets were initially created).

The fourth day (Wednesday) actually begins (according to this biblical system) on Tuesday evening at 6:00pm (or sunset) - because in the Book of Genesis the Creator specifies that 'evening' comes

The seven double letters The seven planets

The seven days of the week


before 'morning' during the course of a 'day'.

This seven hour planetary sequence repeats itself through the remaining hours and days of the week.

If we place the GD attributions in a circle we do not derive the same harmony and symmetry that we do in the above.

In order to achieve a similar symmetrical result with the GD attributions the planets Saturn and Venus need to be transposed. Here are the GD week-day correspondences...

WEDNESDAY

Hour Time Ruler

1st Tues. 6pm - 7pm Saturn

2nd Tues. 7pm - 8pm Jupiter

3rd Tues. 8pm - 9pm Mars

4th Tues. 9pm - 10pm Sun

5th Tues. 10pm - 11pm Venus

6th Tues. 11pm - Midnight Mercury

7th Wed. Midnight - 1am Moon

The seven double letters The seven planets (GD)


This transposition of Saturn-Venus changes the GD correspondences like so...

1. Beth = Mercury (Magus) 2. Gimel = Moon (Priestess) 3. Daleth = Saturn (Empress) 4. Kaph = Jupiter (Fortune) 5. Peh = Mars (Tower) 6. Resh = Sun (Sun) 7. Tav = Venus (World)

Note: In the above, the Tarot trump correspondences are coloured blue.

An interesting consequence of making this transposition of Saturn-Venus is that the new planetary order coincides with the planetary rulerships of the first seven planetary hours of the first day of the biblical Creation (and of the standard week).

The Sabbath (seventh day of the previous week) ends at 6:00pm (sunset) on Saturday eve. The new week commences as follows...

This (I feel) might be significant. It would be easier for me (personally) to accept the transposition of Saturn and Venus in relation to the pathways Daleth and Tav of the Tree of Life than it would to accept the complete pathway change suggested by the standard SY attributions. The symmetry of the

The seven days of the week (GD) The seven days (GD) with Saturn-Venus transposed

SUNDAY

Hour Time Ruler

1st Sat. 6pm - 7pm Mercury

2nd Sat. 7pm - 8pm Moon

3rd Sat. 8pm - 9pm Saturn

4th Sat. 9pm - 10pm Jupiter

5th Sat. 10pm - 11pm Mars

6th Sat. 11pm - Midnight Sun

7th Sun. Midnight - 1am Venus


week-day derivation pattern is maintained with this new ordering, as is the integrity of the traditional planetary hour sequence (as shown in the table above).

The only compromise that is required is the need to abandon the existing relationship between the natural order of the planetary sefirothic attributions and the seven double letters. But as it turns out, on further inspection, we see that a new and meaningful pattern has emerged in our adjusted planetary sequence.

We see here (in the adjusted GD attributions) that the sefiroth have become aligned with their proper numerological identifiers - i.e. Binah = 3, Hesed = 4, Geburah = 5, etc. But the sefirah Hod (8) has become identified with Kether (1), and Yesod (9) with Hockmah (2) which demonstrates (perhaps) the circular nature of the Tree of Life. (As you possibly know, Kether and Hockmah were not assigned planets by the ancient qabalists.) This is something on which to ponder.

Here is a diagram depicting my adjusted GD correspondences as they align with the sefiroth of the Tree of Life...

My own qabalistic training has been with the original GD system of correspondences. I have grown

Original SY Correspondences

Adjusted GD Correspondences

1. Beth = Saturn = Binah 2. Gimel = Jupiter = Hesed 3. Daleth = Mars = Geburah 4. Kaph = Sun = Tifareth 5. Peh = Venus = Netzah 6. Resh = Mercury = Hod 7. Tav = Moon = Yesod

1. Beth = Mercury = Kether (Hod) 2. Gimel = Moon = Hockmah (Yesod) 3. Daleth = Saturn = Binah 4. Kaph = Jupiter = Hesed 5. Peh = Mars = Geburah 6. Resh = Sun = Tifareth 7. Tav = Venus = Netzah

8. Beth = Mercury = Hod (Kether) 9. Gimel = Moon = Yesod (Hockmah)


to feel very comfortable with them in my studies. Here they are listed (left column) alongside my suggested adjusted attributions (right column)...

The original GD correspondences are very different to those given in the various versions of the SY and they don't display the same qabalistic symmetry as the traditional SY attributions (as demonstrated in the diagrams above). This disturbs me somewhat.

But the GD correspondences certainly do 'feel' right to me. However, I might consider the possibility that Saturn belongs to the path of Daleth, and that Venus belongs to the path of Tav (in light of the above revelations). Here is how these pathway changes appear on the Tree of Life. The transposed attributes are coloured red...

The Seven Double Letter Paths - Adjusted

Perhaps it is because the GD (in their system) have attributed the seven double letters to the seven planetary pathways of the Tree of Life, rather than the seven planetary sefiroth, that there is this apparent discordance in their association with the seven days of the week, etc. Perhaps the SY in presenting the relationships between the seven planets and the seven double letters is referring to the sefiroth only and not the pathways. (?) In any case, I feel that by making the relatively minor adjustment between Saturn and Venus in the GD correspondences (as above indicated) a happy compromise can possibly be made.

Original GD Correspondences

Adjusted GD Correspondences

1. Beth = Mercury 2. Gimel = Moon 3. Daleth = Venus 4. Kaph = Jupiter 5. Peh = Mars 6. Resh = Sun 7. Tav = Saturn

1. Beth = Mercury 2. Gimel = Moon 3. Daleth = Saturn 4. Kaph = Jupiter 5. Peh = Mars 6. Resh = Sun 7. Tav = Venus


Adjusted Tarot Card Analysis

Trump III : The Empress (Daleth, Saturn)

Normally the planet Venus is associated with this Tarot trump, but a change to Saturn is easily reconciled.

Saturn is often identified (in astrology) with the archetype of the 'matriarch'. It quite often signifies the 'maternal head of the family unit' or some other dominant female overseer. These qualities are well represented by the image of the Empress. Here are some key-words and phrases for Saturn...

BASIC - Contraction, persistence, caution, structure, discipline, restraint, limitations, boundaries.

POSITIVE - Faithfulness, stability, concentration, analysis, system, building qualities, tact, diplomacy, justice, thrift, economy, deliberation, conservatism, endurance, self -discipline.

NEGATIVE - Crystallization, obstruction, selfishness, slowness, fearfulness, limitation, materialism, melancholy, pessimism, avarice, secretiveness, suspicion, severity, cynicism.

[From: Keywords, by Alen Edwall.]

The path of Daleth extends between the sefiroth Hockmah and Binah on the Tree of Life and represents the union of the Universal Father and Mother. In relation to Saturn this path signifies the 'ring-pass-not' or structural limitation that is necessarily incurred as a result of the use of the Form principle during the Creation. Beyond the path of Daleth we may not go unless we are released from the Form principle and thus achieve a state of 'formlessness'. The Mother gives birth to all forms in our Universe. The rings of Saturn represent the 'birth-canal', and beyond the orb of Saturn is the Womb of deep Space.

Here is a typical mundane description of the Empress Tarot trump...

She is the Mother, representing fertility, creation and birth. Now is the time for new ideas and initiative. Begin work on what you want, for what you need will be provided. Success and good fortune are indicated, as well as happy family relationships, a marriage or a birth, luxury, creativity, and contentment.

[From: Tarot, by Anthony Nguyen.]

The above description would still apply with Saturn as the ruling influence, but a 'sterner' or more 'serious' tone would need to be added. I would suggest something like...

She is the Mother, representing fertility, creation and birth. Now is the time for new ideas and initiative. Begin work on what you want, for what you need will be provided IF you apply yourself diligently and concertedly. Success and good fortune are indicated (as a result of seriously applied effort), as well as happy family relationships, a marriage or a birth, luxury, creativity, and contentment.

In the above, the success achieved is proportional to the effort applied - just like the experience of a mother occupied with the labour of giving birth. It is a labour of love. I think this idea expresses very well the nuance of meaning that Saturn brings to the Empress Tarot trump. If I was to draw the Empress trump I would draw her in the process of child-birth with all the struggle and strain and


painful joy that that implies.

Another way of interpreting the Empress as Saturn is to follow the approach of the I Ching as expressed by the archetypally maternal hexagram called K'un...

Hexagram Two: K'un / Receptive Force

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

Responsive devotion. Receptive influence. Sublime Success if you keep to your course.

Here is an interpretation taken from I Ching Empower Tool, by Roger Norton and David Miller.

SITUATION ANALYSIS: This is a time for dealing with reality as it is, not as you would have it be. If you realize that in this situation you are the receptor, not the transmitter of the stimulus, you will find yourself reaching goals that seemed unattainable under your own steam. If you persist in futile efforts to be the Shaper rather than the Shaped, you will completely miss this unique opportunity.

Trump XXI : The World (Tav, Venus)

The path of Tav unites the sefiroth Yesod and Malkuth on the Tree of Life. It is the path that anchors or secures us to the material world (or the Earth plane) - as symbolised by Malkuth.

It does seem to make sense for Venus - the planet of 'desires' - to signify the predominant magnetic influence that holds us to the Earth (and to the physical plane in general). The planet Saturn represents the physical structure (or framework) of the material world, but Venus represents our strong attraction towards its substance/matter (as represented by planet Earth). Here is the general astrological meaning of Venus...

BASIC - Attraction, cohesion, coalition, personal love, social instincts and activities, art, ornamentation, beauty.

POSITIVE - Harmony, artistic ability, cheerfulness, suavity.

NEGATIVE - Sensuality, dissoluteness, vulgarity, sloth, laziness, sentimentality, vanity, inconstancy.

[From: Keywords, by Alen Edwall.]

In fact the woman portrayed in the Tarot trump 'the World' is more often than not a 'venusian' figure as opposed to a 'saturnian' one. Here is a general description of the card...

The World is the card of success and indicates completeness, reward and triumph in all undertakings. Perhaps success will lead to a change in residence, position or your


outlook on life, for this card also indicates travel and the joy of living on a grand scale.

[From: Tarot, by Anthony Nguyen.]

The desire to 'possess' the riches and delights of the world should probably be emphasised with Venus as the ruler of this trump. Each object of desire is embraced in order to assimilate its essence into oneself - thereby increasing one's feeling of abundance and sense of self-worth.

I would draw this card with the woman embracing the globe of the Earth - becoming one with it, but also possibly weighed down by the density of its mass (and the responsibility of 'ownership' or 'stewardship').

Patrick (Mallukh AHI) - Updated: 31 Dec 2001

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