Esoteric Magic and

the Cabala
Phillip Cooper
E IS E R B 0 0 K S
bO$lOn, AlYOrk beach, t
First published in 2002 by
Red Wheel/eisr LLC
York Bach, ME
With offices at:
368 Congress Street
Boston, MA 02210
ww . rcduhccuctt com
Copyright C2002 Phillip Copr
All rights resered. No pan of this publication may breproduced or transmited in
any form or by any means, elecronic or mechanical, including photoopying,
recording, or by any information storage and retrieval system, without prission in
writing from Red Wheel/eisr uc. Reviewers may quote brief passages.
Librar of Congress Cataloging-in-Publicaton Data
Copr, Phillip, 1955-
Esoteric magic and the cabala lPhillip Copr.
p. cm.
Includes bibliographical references.
ISBN 1-57863-236-6 (pbk.)
1. Cabala. I. Title.
BF1623.C2 C66 2002
135'.47-c21
2002011866
Typst in 11 Centaur
Printed in Canada
TCP
09 08 07 06 05 04 03 02
8 7 6 5 4 3 2 1
LONNS
Preface . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . vii
Introduction . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1
1. Taking Your First Steps in Esoteric Magic ....... 5
2. The Cosmic Plan, the Encircled Cross,
and the Cosmic Sphere ... .... . ...... . . . . . .. 2 7
3. Symbolism, the Four Elements, and the
Four Magical Weapons . . . . . . . . . . . . . . . . . . . . . 41
4. Meditation, the Cosmic Sphere, and
the Inner Temple .......................... 55
5. Magical Rituals . . . . . ... . ... . . . . .. . .. . . .. . . 67
6. The Cabalistic Tree of Life . . .. . ..... ... . ... . 79
7. How to Erect and Atune to Each Sphere .. . . . . 115
8. A Realistic Guide to Pathworking . ... . . . . . . . 135
9. The Cosmic Tides ........................ 14 7
Final Word .. . . . ... .. . .. .. . .. . . . . . . . . . . . .. . 159
Appendix: Working with Telesmatic Images . . . . . 163
Notes . .. . . . . . . . . . . . . . . . .. . . . . .. .. . . ... ... 173
Bibliography . .. .. . . . . . . . . . . . . . . . . . . .. . . ... 177
Index .. ... . . .. . . . . ...... . . . . . .. . . . . . . . .. . 179
PREFACE
I
T stdy of Magc is muh more tn merly rading sme bo ks
and lesns. A plethora of teacher and shols have material on
the subje of the Tre of Life, and while some of this material is
valuable, much of it is worhles when it comes to the question,
'What the hek can you do with it? " In the pracices presribd
in this bok, you are called upn to make a drawing of the Tree
of Life and asked to metate upn the mystcal-magical proes
derb in this bo k. Te real stdy and work in Magic depnds
upn you doing the things called for in the boks I write. Do not
negle the practices or just do them in passing, but put a great
deal of effor and atention into them.
Also, bin to M how your magical studies can b applied
to your daily l i fe. Bgin to think magical ! That is, make your
magical knowledge par of the way you see the world and the
way you M yourlf. A you lear to think magical, you will fnd
that you exprience a much greater reality than you ever antici
pated. It is like puting on a new pair of eyeglasses-suddenly
you M more, and you M more clearly.
wll
I I 0 T I I I C M A G I C A I 0 T I I C A I A L A
Magic dos not tell you how you should act. It dos not give
you sets of rules or commandments. But, as you begin to see
things differently, as you think magical, you will bin to make
your own determinations of how you should ac, and what you
should do in given circumstances. Magic places the respnsibil
it for your lif rght on your own shoulder. But it als shows you
that you have the pwer to make your life what you want it to b!
Power and responsibility always go hand-in-hand, in Magic as
in all things.
INODUCON
I
The techniques of Esoteric Magic di ffer from Practical Magic
baus the aim is differnt. You cannot mix the to, although the
to paths can, and should, compliment each other.
Esoteric or . high" Magic is the study of Magic in its own
right. It involve slf-development through inner work involving
the workings of the univers and the understanding of how we,
as individuals, fit into the greater sheme. Magic is a sience
probably the greatest sience of all-but unless truth is the goal,
all will b in vain.
Up until now, no one has offered a truly realistic patern of
study. The established works are either emaciated in religious
dogma or full of needles complexities designed to denigrate the
student or basd on suprstitious concepts bst lef in the realms
of pure fantasy. The magical lodges, to whom we are supposed
to turn for enlightenment, are largely dominated by Golden
Dawn techniques that have not advanced for over a hundred
years. Scret soieties abound with their inevitable promise to
I
reveal the secrets of Magic if you bcome an initiate. Bcoming
an initiate usually involves giving up your right of free choice in
exchange for being the subject of some medieval pantomime.
You may b asked to bw to nonexistent scret chief and imag
inar gos with unpronounceable names, and you may find that
it is far easier to get in than it is to get out. Tere is even evi
dence to sugest that cenain factions use drugs and hypnosis to
ensure that you stay loyal.
Te plan of action presnted in this bo k is bth psitive and
realistic. It is not a rehash of Golden Dawn or any other out
moed system. At no time are you presnted with strange, mys
tical puzles or veiled srets-you are given all the facts in plain
English. Tis bo k bns wit frst prnciple and exends through
each chapter into a complete, workable plan of study. As a com
plee novic, you will fnd it es to undertand. A a long-sufrg
student, you will find it refreshing, stimulating, and free from
confusion.
With this book, you bgin the study of the Cabala and the
Tree of Life. The Tree of Life is a pan of the basic system of the
West, or the Occident, called the Cabal a. (The word Cabala
roughly means "to reeive" in Hebrew. ) The exact origins of this
system are lost in the mazes of antiquit, bur I would say that it
originated from fragments of demonstrable magical truths that
advanced prsons of all nationalities and nations exchanged with
each other as they recognized the deep basic truths of the physi
cal cosmos.
Not only are you going to study the Tree of Life, but you are
going to learn to us it as a means of study. Soon you will bgin
to think of it as a fling system (or even a computer program) by
which you classif your knowledge and obrations into an inter
related whole.

As, as your stdie of Eteric Magic continue, you will M

how Magic bcomes pan of your entire lifenot j ust a spcial
companent, a Sunday religion, a pany dressand everything
in life is going to have new meanings for you. Your study of the
Tree of Life will continue for as long as you are interested in
Magic, s it is probably going to continue the ret of your life!
CHAPTER 1
TAKING YOUR FIRST STEPS
IN ESOTERIC MAGIC
This bok is very spial. Unlike many other courss of instruc
ton, it prent the tth abut Eeric Magc and the Cbala and
opns an individual path to the inner mysterie. In order to derive
maximum bnefit from this bok, remembr this single forula,
which will sre as your guide to successful Magic:
Input = Output.
One of the most impnant rules of Magic is that you get out only
in diret proponion to what you put in. By this I mean the qual
ity of input, and not neessarily the time and money.
NagC-thc bcgDDDg
It is said that when God utered his own name, creation began.
The first act of real Magic was the creation. The only ingredi
ent was the creator itself. Touch your body and you touch the
material presence of the Logos as well as that of your ancestors.
Grasp this truth with your hean rather than with your fallible
I I O T I I I C M A G I C a D T M I C A I A LA
human intelligence and you have taken your first step toward
Real Magic.
Since all things are One Sntient Bing, it follows that every
thing is alive and aware. Stars, roks, water, and air are living
entitie and, equally with animal life ( including humankind), they
are aspts of the Divine Totality. This knowledge prmeates all
created things. In humankind alone, it is suppressd by a patho
logically over developd intelle that inhibits the vital intuitive
and moral faculties govering the bhavior of most life forms.
It is also said that humankind is made in the image of Go,
in other words creative. In order to create we must understand
the way in which Go ( Universal Intelligence) acts, and us this
as a guide.
Te holy name of G, the Tetragram, is a four-letered name:
Y H V H. Thos with astute minds will immediately se the sig
nifcance of this, for the name equates to the four elements. From
a magical point of view, this makes profound sens and can b
enacted out ritally. Consider the sheme. Go causes pwer to
fow by spaking his namein other words, by channeling this
power through the four cardinal points of the Magic Circle. It
then finds its fruition in physical eanh. To ritualize this is quite
simple and extremely impnant
bOCa NagC
The soial magician feels that involvement with groups of simi
lar thinkers will lead him or her forard. Nothing could b fur
ther from the trth. Sial Magic may sem like a go idea until
you lok at the concept in depth.
Why is it that people feel the need to join groups? Perhaps
it's the blief that there's safet in numbrs, known as the . herd
I
instnc. " I a herd, the evolvement of the individual or the group
is in the hands of the loudest voice. A everone knows, the loud
et is not neesrly the bt. Quite ofen, eteric group ( includ
ing covens and loges) are convened around the wrong nucleus,
s it naturally follows that if the nucleus is wrong then the entre
strucure is wrong.
Sial Magic has litle to offer any srious stdent, and while
esoteric groups may b able to teach you something, at bt they
teach you what not to do. Bfore making contac with any group,
you should ask the following questions:
1 . What are the aims of this group. Are thes realistic?
2. Do they offer enlightenment at a price? I do not simply mean
money. Lok at the cost in real ters.
3. Are there any demands on your freedom of choice?
4. Do they preach subservience to some entity, god, or secret
chiefs?
5. Do they advoate sexual deviation? This includes anything
from simple nudit to "Sx Magic."
If the answer is yes to any of these questions, then I urge you
to avoid contact. All to often, innoent searchers have joined
salled magical group only to find that they had be n deeived.
At least they were lucky enough to M that something was wrong
and get out. Many never see the folly of soial Magic and even
bome staunch suppners of such pracices. Hearing the defen
sive argument of such pple make me think "they doth protet
too much. "
Of cours, as many have found out, i t i s always easier to get
8 I I O T I I I C M A G I C a D T l C A I A L A
in the groups than it is to get out-and this can lead to much
bigger problems. Most social Magic is simply harmless sel f
deception, but some groups will stop at nothing to prevent you
from going your own way. It is disturbing that goups that preach
fredom only allow you that freedom within the retricions of
their own system! You may well b on a path, but which path?
Whose path? Is it truly yours, or is it someone else's? More to
the pint-where do it lead?
Lutu MuDtDgaDd thc NagCa bVcDga
If you are a dedicated searcher, then you are bound to come in
contac with other who can and will help. Te old adage: "When
the pupil is ready, a teacher will appar," is literally true, bcaus
the inner drive seeks answers and someone else may well have
those answers. There is nothing wrong with having a teacher,
provided that you first apply the aforementioned rules. There is
nothing more pathetic than seeing otherise sane and sensible
individuals throwing caution to the wind in an effon to sit at the
feet of some "master. "
hc DdVdua ath Obc-DtatOD
The only realistic magical path is one of individual effort lead
ing to the truth-anything less is pointless. However, you can
lear fom others and, in sme instance, work with other pople,
provided that you do not give up individuality and freedo. In
terms of our initial paradigm of "input= output," individual
effort is the highest quality of input, and therefore the result
ing output is bound to b ideal and more in keeping with your
true path in life.
You are an individual. There is no one els like you in exis-
C I A P T I I I
9
OO s it natrally fllows that there is only one path to follow
your ow. The path leads to your own tth concering your real
slf and your relationship with the univers. No teacher can ever
deliver you this truth, but a teacher can show you the way by
giving you a realistic patern of perfection based on universal
truthsfor example, laws that apply to everone whatever their
individual path may b. You have already ben given one such
law. It applies to everyone, and yet it al lows total freedom of
expression, for such is the nature of cosmic law and truth. Never
teat your magical work as sme son of hobby or pan-rime inter
et that you ft in whenever you can spare a litle time. If you do,
the input = output law will yield disappointing results.
hcumQtODOthc LOd Otm
I order to work efeive Magc, you must identf with the mag
cian. You must b tricked over the line of disblief by this cosmic
thimble-riger who fon i to dz e you with his sleight into
accepting that everthing is possible. This is your first rung on
the ladder of initiation
The ppularit of the tarot in divination sometimes obsures
its function as a system of applied Magic. 1 A useful exercise is
known as the "assumption of the go forms," but do not b put
off by that expression. It is as easy as copying the style and man
nerisms of your current role moel. Daydreamers do this quite
naturally. And most pople are already acing role impd upn
them by soiety and the mass-minded mold. Tis means recog
nizing that, ptentially, nothing is byond your pwer to achieve.
The real test of achievement is the abilit to b at ease with your
true self and avoid seeing worldly values as anything but a dan
gerous illusion. If you do this, then nothing will ever dim the
M I I O T I I I C aA G I C A ID T i l C A I A L A
Magic in your eyes. And you will have learned for yourslf the
great seret.
Use your knowledge of the symblism of The Magician, the
scond card of the Major Arcana, numbred 1 , and tr to iden
tify with the characer.
A young man stands in front of an altar. He is wearing a
white and red cloak. In front of him lie four magical
weapons: a Sword, a Wand, a Cup, and a Pentacle. A
symbl of eterity hangs over his head. He holds a Wand
in one raisd hand. The other hand pints down to eanh.
Tes symbls represnt the four control symbls for the
four elements: Air, Fire, Water, and Enh. The Magician
can make anything happn.
Stdy the picure on the moring of the Ne Mon. Concentate
on The Magician and bcome The Magician by identifying with
his character and bhavior. For the next founeen days ( until the
Full Mon), think yourslf into the characer for at least fve to
ten minutes each day. In Magic, you chose your role. You are
no longer one of life's bit players. The more you study the mean
ing of this card, the easier this role playing will bcome. After
founeen days, you will have completed the exercise. But do not
mistake it for the Magic that is safe within your mind. It is only
a mnemonic picture.
Disovering Magic means reognizing the illusor nature of
the material world. The real sat of learing and the channel for
creative energy lies in the subonsious mind. This remarkable
facet of our minds is inherent in each one of us, and its capabil
ities are enormous. It predates al l spoken and written words.
Images and acions are its language. It reads the hean and obys
the True Will. Languages M the world as objecs and materials
C I A P T I I I II
in space when it is really an illusion caused by a single, living
proess. The energy causing the proess and creating the phan
tasmagoria you mistake for reality is the pwer that is haressed
bth to accomplish Practical Magic and to delve into the mys
teries of creation using Esoteric Magic.
TOutLhOCc Oath
Magic is the an and sience of understanding and using the vast
ptential of the subonsious mind. Tere are to branches to
this sience, each one dealing with the subonsious in different
ways. It is impnant that the to are not confused.
In today's terminology we have "low" and "high" Magic.
This is not a go desription bcaus it implies that one branch
of Magic ( "low" ) is trivial and therefore bneath consideration,
which is not the cas. A bter classification is that of Pracical
Magic and Esoteric Magic. Practical Magic is wholly concered
with using the pwer of the subonsious to atain solid, physi
cal results such as increasd money supply, bter health, or even
a new home. In fact anything that enhances the lifestyle of an
individual blongs to the realm of Practical Magic. On the other
hand, Esoteric Magic is concered with the study of Magic as a
subject in its own right and also includes les tangible aims such
as the discovery of inner truths and the understanding of the
workings of creation.
Although this bo k is mostly concered with Eoteric Magic,
the basic principle lead naturally to pracical studies of the mag
ical ans baus the sme basic rles apply to bth lines of study.
However it should always b remembred that, unles the would
b magician has leared the truth about the material world and,
more impnant, leared how to control this, he or she is unlikely
g I I O T I I I C M A G I C A O T M I C A I A L A
to make any real progress in esoteric maters. In magical terms,
the frt real "initiaton" i that of your abilit to master the mate
rial illusion presented by life.
TOutKcatODhQwththcLDVctc
Our world was created by demonic (as oppsd to angelic) intel
ligences to give themselves form and habitat outside the dream
time Eden from which they were ejected.1 Humankind is the
purpsly made vehicle for the administration of malignant evil
in the material realm. Humankind alone is genetically primed
with what our ancestors called original sin, and the ruthless
expunging of this inherent pllution is the first step in magical
or mystical aspiration.
Demonic control is not confned to the ordinar unawakened
man or woman but manifests as the Group Entity (or Egreores)
of ever corporate by. 1 States, churches, newspaprs, commit
te, and chartie as well B ste t gngs are direed by a demonic
Group Entity that is neither human nor yet the combined pr
snalitie of the membr. But it is an identit that demands reo
nition and that uses the corporate i mage to conceal its true
purhe domination of the materal world by force of undi
luted and malignant evil.
But the proess that creates this Vale of Tears, or Lchral
Mundi (Tear of the World), in which wa famine, ptilence, and
death reign supreme brings with it some angelic elements from
the dream-time Eden. Te ocur as thos rare vine that some
pople share with animals and Natre, which, but for Luciferian
prde, might rais humankind to the moral level and innoent stte
of thos creatures so abusd in psychopathic arrogance.
It is the rare angelic vines in thos of pure hean and noble
C I A P T I I I IJ
spirit that offer the only glimmer of light in a world that Homo
sapiens has turned into a materialistic demonoracy. Are you
awake yet or do you still sleep?
baCkNagC,htc NagC,
hCh thcKghtNagC:
It surpris many bginners that the training for Black Magic and
White Magic is exactly the same. A trained adept can use the
pwer for anything. Te choice i lef ently to the individual con
cered. After many years of training, most adepts are not sus
ceptible to guilt feel ings induced by church, state, and soiety.
They understand that thes three phantoms of illusion separate
you from realit and Magic. To a mgician, the color black means
"creation made manifest," or "idea tured into fac. " An anist
or inventor will have an idea, a pue thought. Tey will then paint
or build it. Black rprt the fed, physicl aricle. Terfore,
te Black Magic is concered with the physical reult as oppsd
to the pure thought, or spiritual side, which is White Magic.
LOtctC NagC
Loking byond the obvious is what Eoteric Magic is all about.
It is the truth that you sek, and you will rapidly learn that the
apparent fac are not always tre, M it bome folly to us the
as a basis for blief. The equation that successfully explains your
true relationship to life-nergy is:
You= Your Blief Paters= Energy
Tis apparently simple sttement explains all of lif's problems and
also gives you the key to a vast resre of power.
1. I I 0 T I I I C l A G I C A M 0 T M I C A I A L A
You
You have a subonscious mind that is capable of great things,
miraculous things. How dos it work? Perhaps the bst way to
understand the subonsious is by equating it to a vast computer.
First, it makes no moral j udgments abut right or wrong, go
or evil. Just like any computer, it simply acts on instructions and
se ks to carr these out to the lener. If you consider the fac that
the same computer can run an entire facor or detonate a hydro
gen bomb, you will son grasp the idea.
Your subonsious mind is nothing lesthan a tol to b usd
to create whatever you wish. The problem is that people have
lost sight pf this simple truth by allowing othe less informed,
priests andor leaders to think for them.
Your Belief Paters
Blief alone makes your world what it is. You have been con
ditioned to believe in i l l usion. let me teach you to believe in
reality.
Regardless of other pople, your blief and image panerns
will cause your subconscious mind to bring into your l i fe al l
manner of physical facts, which directly relate to these bliefs.
This is the basis on which sientific Magic bcomes a reality. Put
quite simply, thoughts produce things, or loked at another way,
ever dominant thought caus an effe. Note that I spcify dom
innt thoughts, for if ever feting thought had pwe life would
indeed b a far greater problem than it is at prsnt.
With any computer, the typ of program usd will deterine
how it fncons. Eacly the sme happns wit your subonsiou
mind. Given a program (blief), it will ac on it without heittion.
Now can you M why things go wrong in your life? Te problems
.9
are cte not by exeral forc, fate, G's will, or even cuO
they are causd by incore proramming ( wrong blief).
Your subonscious mind is capable of many things. In the
f i nanc, it can and do af the physicl side of life through
bliefs. It is impssible to overestimate the pwer of the subon
sious mind. Not only will it carry out every command you give
it but it will also answer all questions. It is this latter fact that we
make use of in Esoteric Magic.
Ene
Your ability to manipulate energy paters extends to all physi
cal mate fom the reeneration of by tissue to causing some
thing physical in response to your desires. Your beliefs act as
instructions to your subonsious mind, so obviously you will
caus the physical world to reac according to thes bliefs. By
changing bliefs, your future is in your own hands, for you are
bund to change the future.
Magic concede that the ver roks have no slidity other than
the illusion created by pure energy dancing in a paricular pater.
Troughout histor, the finest crafspople have ben thos who
commune with the energy that gives the illusion of tactile reality
to metal, stone, wood, textiles, and everything else. A master
crafsprson is therefore a tre magician. Tis is why you should
familiarize yourslf with basic crafs until you feel and respnd
to the soul of the tols and materials. In Magic, we sek to displ
the material illusion suffciently to exprience the Magic within.
You have at your dispsl vast reres of pwer. Lok at the
power of nature, in panicular the enormous energy at work in
the heavens. Te Sun is a prime example. It bums billions of tons
of irs own fuel every day, yet it never gets coler. Imagine if you
t I I O T I I I C M A G I C A IO T i l C A I A L A
could haress this amount of force for only one sond. There is
a vast amount of enery in the univers, and it is not byond your
reach. Far from it. It is pan of your existence, and your subon
sious mind has access to this power. Your subonsious mind
deals with energy; it knows ever conceivable combination, and
it knows how to use these to alter circumstances according to
whatever instructions are given to it. You can rest assured that
in the creative sheme of life there will never b a lack of energy.
If it ever did dry up, then the universe as we know it would b
truly inen and lifeles.
Universal energy is not chaotic; it conforms to ver precise
laws. If it were truly chaotic, then l i fe would be i mpossible.
Cbbage se ds would tm into diamonds. But tis cnnot happn.
A cabbage is always a cabbage. Its strcre is deerined by pre
cise laws. How would you prform a miracle and change a cab
bage into a diamond? The answer lies in changing the energy
panem, not by invoking chaos (or the gos). Although you do
not, as yet, have the knowledge to do this, it is not byond the
realm of possibility. Afer all, a ver talented man changed water
inf wine by knowing abut, and applying, the law of transmu
tation.4
Your subonsious mind knows every panern of energy in
existence, and it also has the ability to change thes. Wen given
an instrcion, in the for of a blief, it frt lote the targe, re
ognizes its energy panem, and then proeds to change it M that
it confors to the new instrucion.
In order to understand te natre and working of this energy,
we must find some means of dividing it into convenient units.
There are sveral systems that anempt to do this. The bt by far
is the Cabalistic Tree of Life. This incredible system helps us cat
egorize energy-and indeed everything elsin life.
hc NagCatdcDt
We gain access to the knowledge and pwer of the subonsious
mind through:
1 . the mind
2. the emotions
3. the imagination
Tes are the pints of the magical trident. The trident's handle
equates to the will. The us of thes three approaches will b dis
cussd in detail later on, but briefy, to acivate the subonsious,
frst there has to b an intention. This is then directed into sub
consious levels through any or all of these three access points.
Sustained will is equivalent to blief, and blief always ge reults.
LaucaDdLcCt
All dominant thoughts or blief that exist in your subonsious
mind are causing things to happn. Thes may b good or bad
and may b completely unknown to your consious mind. It is
ver easy to blame exteral forces or supposd demons. In the
same way, it is easy to credit some bneficial angel if and when
something pleasant happns, but the plain truth is that you are
causing thes things to happn, and every cause must have an
effec.
You may, by free choice, caus things to happn by using this
same law. In this case all that needs to b done is to give your
subonsious mind a new instrucion in a way it can understand.
Te tehnique usd to do this are classifed as Magic. Caus and
effect is therefore a just and correct law, for it seeks to give to
each individual that which he or she conceives.
W I S O T I I I C M A G I C A M D T M I C A I A L A
All thingnimate and inanimate, abtac and concrtere
one substance. Everhing came from the one source; therefore
everything contains l i fe and is linked together. If you touch a
spider's web, the vibration resonates through the web. If you are
on the web, you feel the vibrations. To touch the web of life is to
snd out a mes ge to everhing in cretion. To snd out a thought
is to vibrate the web of life that connes every living creature and
life energy through the laws of caus and effe. Like atracs like,
and caus is always matche by efe. A sustaine thought always
reache everhing in creation that is in keping with that thought,
and by virue of this fac so do cosmic energy and universal intel
ligence respnd to your thoughts. Effon is therefore rewarded by
the repns of energy; ever caus must have an effect.
Relve her and now to mke Uof the law of cus and eff
by concentrating on thos things that you tuly wish to have. B
psitive. Do not dwell on problems; only se k their soluton, and
do not retric your thoughts to that which se ms obvious. Rais
your si ghts and your thi nki ng above the obvi ous and l i fe
eere will rpnd to tis new moe of thinking. B bld, b opt
ms, b enthusi and dwell on what you deir. Your thought
have an efe on invisible levels of life byond the obvious.
bymbOmaDdthcbubCODCOu
Having covered some of the basic truths of life, let us now stan
to build a bridge bteen consious and subonsious levels.
The language of the subconscious is symbol ism. The sub
consious dos not understand English or indeed any other lan
guage; it only understands symbols. There are many types of
symbols. For now we will consider the to main tps: abstract
and prsonal .
l
Abstac Symbols
Abstract symbols such as the Encircled Cross below are highly
potent forms that instantly convey a mass of useful information.
The more you think about them, the more information they will
give you. This information comes directly from your memory
in other words, your subonscious mind. By using magical sym
bols, you can obtain magical information in great depth, bcause
your subonscious has no limits. It is also important to remem
br that you use a symbol; you do not make it an object of wor
ship or consider it to b holy. By all means, treat symbols with
respct, but never turn them into idols.
Figur l. T Enirle Crs
M
t
W
W
W&W
C0g
M
fl.
W
1 I I O T I I I C M A G I C A D T l C A I A L A
Personal Sybols
Unlike the former, prsonal, or telesmatic, symbols are prsoni
fications of some desirable quality or power. An archangel or
planetary deity is an example of this type of symbol . While
prsonal symbls are usful in Magic, they must b kept in pr
spctive. Always remembr that they are symbols: they do not
exist other than as symbols within the imagination of the prac
titioner. The danger with this typ of symbol is that the practi
tioner stars to blieve in the symbol as a reality in its own right.
If man and woman build pwerfl telemarc image (symbls) of
the worst kind, the law of caus and effect will bring a wicked
harest. Until the image of G is changed, humankind will con
tinue to suffer throug its own blief. The message is simple: Do
not use telesmatic image unless you can build them with desir
able qualities.
hcNatct bymbO:hc LDCtCcd LtO
It is unfortunate that the presnt trend leads the eager neophyte
toward the us of the Pentagram and Hexagram. Te corre pro
cedure is to start with the Encircled Cross, which, apar from
being the master symbol, is the symbol from which all others
emanate. As a basis for magical development there is no other
that is bter.
The Encircled Cross is the real Magic Circle in which you
fon on inner levels. Bfr you cn us it suc flly, you have
to understand it. The old idea of the magician standing within
his protective Magic Circle while fighting off demons is incor
ret. First, there are no such things as demons (telematic images
that epitomize neative qualitie). Scond, and more to the pint,
the circle is valueless unles it is built in the mind. Painting a circle
C I A , T I I I II
on the foor (or buying one in cheap plastic) is simply pointless
unless you wish to regress to the dark ages.
.
This symbl, together wirh a few of its main atributions, is
gven in figure 1 (se page 1 9). Do nor b pur off by irs simplic
it. This symbl, if usd correctly, can develop into a highly com
plex and all-mbracing magical system. Get to know it.
hc ctcCtODONagC
Read through this chapter at least once a day and think carefully
abut the ideas contained herein. These ideas may defy conven
tion and prhaps sem oversimplifed, but they are correct.
Here is another magical formula:
Peace = Power
It is almost impssible ro prform a magical act if your mind is
flled with everday thoughts and stress. I cannot emphasize rhe
imponance of the pace = power equation ro strongly. Access
ro the subonsious is restricted in proponion ro acriviry. The
high pint of any ritual is reached in a state of absolute calm, for
ral pwer lie within the sr, silent center within us. Te antcs
of thos would-b magicians who insist on cavoning around the
temple are in direct oppsition ro the rrurh. You do not have to
work yourself up into a frenzy ro rais power, quire the revers.
You must slow down.
Relaxation, especially preritual relaxation, is vital ro your
suc
cess. Spend some rime each day learning how ro relax the
b
y and the mind. There are many techniques rhar assist relax
arion.
Regular pracice with rhe Encircled Cross will help build a
b
ridge bteen you and your subonsious mind. Without this
aa II O T II I C M A G I C A D T M I C A I A L A
brdge, contac with this sat of pwer is stricly limited, so prac
tice ofen.
You will ned a candle and sme general incens or jos sticks
for this exercise. Enter your temple or place of work ( see pp.
2325), bum some incens, and sit quietly and relax while clear
ing away all thought of everyday mater. Afer a suitable prio,
bgin to contemplate the idea of pace = power. Let the words
tranquillit, clm, stillness, and silence come into your mind as
you let go and deply relax. Take your tme and allow inner pace
to tke the place of noral acivit. Silent stillnesis the key to real
pwer and truth and is therefore well wonh the time spnt in dis
covering it.
When you have reached a satisfactory state of calm, light the
altar candle, which now symbolizes this inner pace and eternal
source of pwer. Contemplate the idea of using a candle in this
way. Symbolism is very important in Magic, for symbols and
symblic acs spak volumes to your subonsious mind.
Now imagine that you are taking a jourey into inner space.
You get smaller and smaller until you can M the individual cells
within your by. Cntinue geting smaller until you can M mol
ecules, atoms, the pans of an atom, and so on, until you can go
no farther. At this point you have reached the silent center of
power. Now imagine a pint of light forming and geting larger
and brighter. Move your atention to your hean area and imag
ine that this light emanates from your hean. It grows and con
tinues to get brighter until it radiates all through your by.
Do not let logical thinking get in the way; simply use your
imagination without tring to b rational, critical, or analytical.
Logic, as you will disove has only a limited pan to play in mag
ical working. I should also mention that it is not necessary that
you strain to visualize. If you can visualize, well and go. If not,
IJ
then do not tr to sustain vivid pictures; instead, simply let the
mind consider and refe on each idea in the same way that you
do this naturally in everyday maters.
In the next pan of the exercis, you will erect the true Magic
Circle, the Encircled Cross, within your mind. It is quite simple.
Star by imagining that a shaf of light proeeds from your hear
to some convenient point immediately in front of you. This is
magical e

st. Imagine the same thing happning to your right.

This is magical south. Next, M a similar bam of Hght go from
your hear to a similar distance bhind you. This is magical west.
Finally, complete the cosmic cross by imagining a bam of light
going out to your left. Tis is magical norh.
Staring from magical east, imagine a circle of light connect
ing each of thes four points in tum. You now have a complete
Encircled Cross, or Magic Circle. Contemplate this symbl for a
while, allowing ideas and impressions to aris in your mind. In
conclusion, reverse the proedure, finally allowing the light to
disappar within your hear. Extinguish the candle and retur to
normal.
Keep a magical notebok in which you reord any imprant
thoughts, feel i ngs, experiences, and ideas. No need for long
wi nded essays; brief notes wi l l suffice. These notes wi l l be
extremely useful at some future date. In the meantime, pracice
this exercis ofenit is the firt step in building a pwerful mag
ical system that is truly your own.
hcagCacmQc
Privacy is a prerequisite to succesfl magical pracice. You simply
cannot achieve the correct state of mind if you are constantly
subjeced to distracions and nois. You must have somewhere to
work that is removed from everyday life. Circumstances will dic
tate where it will b, depnding on how much space is available.
In the final analysis, you must decide on the typ of temple you
ned. Blow are a few sugestions for temples and equipment.
Peraent Temple
A spare room is ideal . Put a lok on the door and curtain any
windows in the interest of security and secrecy. In all cases, keep
your magical work and your temple sret. There are still enough
ignorant bigots in existence who will try to make life uncom
forable, so do not take risks.
Tempora Temple
If there is no prmanent free space, then us whatever means you
have in hand. A litle ingenuity works wonders. Ohen you can
adapt a bdrom or even the garden shed. Take your time, think
thing through, and work out a suitable compromis. Again, su
rit and privacy are esntal-ither put a lok on the dor invent
some suitable excus to kep pople away, or simply insist on pri
vacy. You cannot fully concentrate on what you are doing if you
are in constant fear of someone disturbing you.
Temple Equipment
A temple, in es nce, is nothing more than a workrom. You only
need useful equipment in a workroom. The golden rule with
equipment is do not bring it into your temple unless you have a
go reason for doing s. In addition, make cerain that you fully
understand its purps. Failure to do this ohen results in temple
that remble junk shops rather than well-ordered place of work.
J
You will ned an altar. This is simply a work surface. It can
b an elabrate double cub or simply a small cupbard or coffe
table. The choice is yours. Altar cloths are quite usful, as they
bring color into a rital. An incens burer, candles, and candle
holders are also basic equipment. The choice of colors, shaps,
and siz is again a mater of choice. Again, think carefully bfore
you decide, and do not b swayed by what the boks sy-make
up your own mind. Robs are optional and not essential in the
early stage. It is usually bt er to spnd rme prfecing your mag
ical system in as simple a way as pssible. Ideas abut robs and
M fonh will gradually ocur with the passge of rime and in pro
pnion to exprience.
Finally, a magical temple is not a place of worship. It is, if
you like, simply a psychic labrator, where you lear abut your
inherent pwer and also test out your ideas. By all means treat
it with repct and make it a spial place, but pleas do not ded
icate it to the gos. Let sience take the place of suprstition.
CHAPTER Z
THE COSMIC PLAN, THE ENCIRCLED
CROSS, AND THE COSMIC SPHERE
The mysteries and secrets of real Magic lie in the understanding
of the subonscious mind. You give the subonscious mind an
instruction either directly (as in a correctly prformed ritual or
act of Magic) or inadvertently (through bliefs, whether they b
correct or wrong). The subonsious mind will always carry out
this direion, no mater what the facs appar to b. Tis incred
ible par of yourslf is totally limitless, creative, and all-know
ing. How? To touch the universl web of life is to caus vibration.
Ever cus has an efe, Mto snd out a thought vibrate the web
of life that connes ever thing, baus all things are one sntiet
bing.
bubCODCOu~LDVcta LDctgy
aDdLDVctaDtcgcDCc
The fact that Universal Energy is M precis in its action sugests
th
at there is an intelligence bhind it. This Universal Intelligence
is repnsible for creation as we know it, for it shap iner mater
W II O T III C M A G I C a o T .l C A IA L A
into recognizable, physical objes and gives them life. This cre
ative proess is free-fowing and unrestricted. Creation gives life
and creates freely; it dos not se k to restrict, destoy, or enforce
its will. It simply is and as such, it can only b bneficial.
A a humn bing, you have a ver spial place in the creatve
sheme, for you also have the capacit to create. By blieving this
to b true, you cause it to b true. You have the pwer to create,
and you can, and do, create using the same system oprating i n
the univers. Your subonsious mind uss Universal Energ and
manipJlates its paterns on demand. In addition, being pan of
the creative proess, it is a vital pan of Universal Intelligence. It
is nothing less than the G within having acces to all aspcts of
creation and the wonders of life's mysteries. To say that you have
a hotline to Go is therefore true. You are far greater than you
blieve yourslf to b, and you really do have the pwer to create
whatever you wish, bcause there are no limits except thos you
accept yourslf.
bubCODCOu-LDVcta NDd
Consider the very simple fact that you as an individual have to
mi nds. The first is your conscious mi nd, the part of you that
thinks. You use it all the time to obsre, to evaluate. Te other
mind is your subonsous mind. Tis is not far removed or deply
hidden, nor dos it take a great deal of skill to use. It has to
functions. First, it loks afer all the automatic functions in your
by (such as breathing, heanbat, tisue reeneration, growh of
hair). Te sond function is to store inforation in your memor
and to ac according to your wishes.
You have the capacit to b whatever you want, to have what
ever you desire. You are in contact with the whole of creation.
C N A P T II I
W
Everone has a subonsious mind with exactly the same capac
ity for handling pwer or communicating over vast distances. If
you put al l of these minds together-wherever they many be,
either on this planet or any other in the vastness of creation
you have a Universal Mind. Through this Universal Mind you
are able to draw on all the thinking that has gone bfore, for all
memories are stored within.
Perhaps you have read or heard of the great symbolic library
of knowledge called the Akashic Reords. According to ancient
mystcal doine, the name stems fom the Sanskrit word aka,
meaning . primary substance," or that out of which all things are
formed. Therefore, we can say that the Akashic Records are the
indelible and eeral reords of the Univerl Mind, containing all
knowledge of the past, prent, and future. Of course, these are
not materially writen accounts, but rather they are an expres
sion of the totality of universal wisdom.
It is easy to see that the Akashic Record is simply another
way of expressing the fact that, through the universal linkage of
minds, nothing is ever forgoten. This record can b read liter
ally like a book. Of course it must b done through your own
subonsious mind using snsible tehniques, but it is there to b
explored by anyone who takes the time and trouble to lok in
the right way. In truth we are al l linked together through this
mind, and we have the abilit to span the vastness of time and
explore the enormous reseres of knowledge and pwer that the
Universal Mind contains.
The entire sheme is represnted by the triangle in figure 2.
Here, the tiangle is bing usd to reprt an idea-it is a symbl.
Study it carefully.
J
I I O T I I I C IA GI C A I O T i l C A IA LA
Figr Z. T Ulvenl Tranle.
bymbO
ll
lfi
The key to the subconscious, especially from a magical point
of view, lies in the us of symbls. Any valid symbl acs as a link
between you and this powerful part of your mind. Symbols are
the keys that unlok the door to power and knowledge if used
correctly. Let us now explore a single symbol and see where it
leads.
Te Encircled Cross
Leaving aside Pentagrams, Hexagrams, and other highly dubi
ous ancient designs of guaranteed efficacy, look at the master
symbol, the Encircled Cross (see page 31 ). All other symbols are
WM0!W
W0 AWm0
MO! W
T&WMlf! C0g
M 0H:HW
W&W
HmM M
8MM@mm
MWM
TW&@&m!V&V
M@K&W&0! O
WM! N
W:Wm
WO!
Mmf
T&WW:MW
WM
m
8W
f0mMMm
Gt&VlQ
MWW
TW&@&m! m
M W&0
W
WM! M
W! Q
l
W OOw
T&WfMR W
MM:Wm
W0!MmM
WO! m
T&WMlf W&m
f0mMM:
WH.WW
8t
f0mMM:W
Nw&tM
MWg
TW&@&m!Y
M 0MflMfm
fIM
DNwN&tMne
MW 8m
TW&@t&m!m
M@lMW& W
Figur . T Enirle Crs wit Compn.n
MW&0!W
M
I I O T II I C a G I C A li T i l C A I A L A
contained in this symbl, thereby making it a fting staring pint
for your search.
There are three ways in which you can examine any symbl:
1 . Think abut it on a consious level.
2. Contemplate the symbl.
3. Meditate on the symbl.
Consious thought only deals with the obvious, but it dos have
its uss. S, taking the Encircled Cross as a staring point, let us
see what obvious facts come to light.
Tere is a central pint from which radiate four ars, and the
whole is surrounded by a circle. Te angle bteen the arms is
ninery deree, and there are four quadrants. Tis appar to sum
up the deig and do not reveal any profound trths or usful
inforation. Now let us take thing a stage furher using contem
plation.
As this is a universl symbl, you ought to b able to relate
this to life. The numbr four brings to mind:
The four points of the compass ( north, east, south, and
west).
The four sasons (winter, spring, summer, and autumn).
The four periods of each day (dawn, noon, dusk, and
midnight).
The four suits of the tarot ( Swords, Wands, Cups, and
Pentacle).
Te four phases of the Mon ( New Mon, First Quarer,
Full Mon, and Last Quarer).
The four Elements ( Air, Fire, Water and Enh).
Te four fundamental force that gover the univers (ele
tromagnetism, strong nuclear force, weak nuclear force,
and gravit).
The fourfold desriptive division of mater (space, time,
mass, and energy).
The Tetragram, the fourfold name of the Hebrew God
( YHVH) (pronounced Yo-Heh-Vav-Heh).
The four magical weapns (Shield, Sword, Ro, Cup).
Tere are many more fourfold atributions; however, let us now
take maters a litle funher using meditation.
Take the symbl and think at and wth it. First, think abut the
list of previous atributions and try to relate the to the symbl.
Clearly, the points on the circumference of the Encircled Cross
reemble the pints of a compass ( nonh, south, east, and west).
Now, fit the four prios of the day (dawn, non, dusk, and mid
night) on the Encircled Cross. There is a connecion bten the
rsing Sun at dawn and east, so dawn equates to the easter pint
on the circumference. It naturally follows that as the Sun is at its
znith at non and is therefore giving out maximum heat, s non
must equate to the south pint. The sun sets at dusk in the west,
leaving the darkness of midnight to nonh. A similar exercis can
b done with the four sasons. Tr this for yourslf.
Te Four Elements of the Encircled Cross
I
n
Magic, you will fnd many reference to the numbr four from
t
he
Tetragram ( four-letered name of G) to the four worlds of
5
I I O T I II C M A G I C A N D T M I C A IA L A
the Cabalist to the enigmati c four elements of the wis. It is said
that creation bgan when God utered his name (the Tetragram:
YH). Te fourfold name created all. The obvious interpreta
tion of this is that everything in creation contains the four ele
ments, and therefore, the elements rle all that exists. Te sheme
is easily explained by the symbl. If the central point is taken to
represent God beginning creation, power then radiated out in
four distinc diretions (the arms of the cross), finally creating all
that is and ever will b (the circle). The pints at which the arms
join the circle are tered the crdinal pin and at each pint you
have an element. The corret placing of thes elements is given
in figure 3 (sepage 31 ).
You now have four points around the circle at which you
can group together, or categorize, everything in existence, each
point bing ruled by an element. Obviously, it would take more
than a single human life to produce any in-depth list of physi
cal objects and events that equate to the elements. This, in any
case, is not necessary. All that needs to be understood is that
vast groups of correspondences do indeed relate to each point
and its ruling element. Also, when you stand within your sym
blic Encircled Cross, you are automatically in touch with ever
thing in creation, grouped under four cardinal points and their
ruling elements.
S far you have taken the symbl and loked out at the world
now you will view the symbl from a different angle-loking
in. Look at the Encircled Cross in light of what has been said
l
abut the Go-enter radiating outard. Each arm of the cross
represnts a path. Naturally, this is two-way. If you now remem
br that your own center or Go within, is your subonsious
mind, the symbol stans to reveal its power
I
n practical terms.
Te relationship of your subonsious mind to G and Universl
C I A , T II I
W
Energy has already ben disussd. Let us take the same idea and
equate it to the Encircled Cross symbl.
Te Center of the Encircled Cross
This center point equates to God-power, either universally or
internally through your subconscious mind. It is your seat of
pwer through which you create by linking into Go and pwer.
From this center radiate four paths that connect to everyday life.
Tat fnal conneon is named a crdinal pint and euate to one
element.
The Paths of the Encircled Cross
Center and circumference are conneted by four paths, aN each
path works in two ways. First, you can direct the power con
tained in the center along the path in order to affect physical
changes. Second, you can use a physical object as an object of
contemplation or meditation with a view toward tracking back
along a path in order to disover the iner trth bhind this obje.
In the later method various objects and ideas correspnding to
the nature of the ener bing contemplated are used in rtual sit
uations to act as a fous for the mind, which is then stimulated
by their presence.
In dealing with the elements, you are faced with a profusion
of choice as to which blong wher on the cirle. To avoid having
to make long lists of probabilities, it would b far bter if you
could epitomize each element and all that is ruled by this power
by the use of a symbol. The idea bing that one symbol would
then represent an element in totality. Fonunately, this is not as
dif
ficult as you may suppose.
J
II O T II I C A G I C A I D T i l C A I A L A
The Four Weapons of the Encircled Cross
Ancient tradition furishes four valid symbls. There are Sword,
Wand, Cup, and Shield. They are correctly placed as in figure 3
( sepage 31 ).
Each symbol, like the paths, can be used in two ways: in
and out. For instance, the Sword can b usd to dire the energy
of Ai r or i t can be used as a symbol for contempl ati on or
meditation in order to track back to central truth. It should b
stated that a physical represntation of each weapon is not nec
essary at this stage. It is far more imponant to work with the
symbol in the mind first. It's ridiculous to purchase a so-called
Magic Sword in the hope rhar it will in itself cause great things
to happn. It is the inner realizations thar matter, for without
these, a physical Sword is usless. The same applies to any piee
of magical equipment. First you work with the idea, gradually
building up inner awareness M that when you do acquire a ritual
item you will have a personal relationship with it. This modus
operandi should al so be appl ied to rhe other three magical
weapns-the Ro, Cup, and Shield. I will say more abut the
in subsequent chapters.
hc LOCttDcOLOttcQODdcDCc
The grouping together of similar ideas and physical items is a
valuable magical technique that needs examination. You have
probably heard of lists of correspndences or seen the printed
in books. Aleister Crowley's 777 was an anempt to categorize
cenain items and ft them to the Treof Life.: By far the oldet ide
is the spculation that everything in creation is ruled by rhe plan
ets. In actual fac, the planets do nor, as such, rule anything. This
is an unfonunate choice of words. It would b more correct to
state that there is a similarity bteen the natre of a planetar
energy and a physical fac. For example: Gold is ruled by the Sun.
Here, the nature of the metal is similar to the nature of the planet.
Tere is an affinity bteen the to.
Tere is a mistaken idea that if you bring toether a few items
that correspond to a panicular planet, this, by itself, will atrac
the supposed pwer of the planet. This is not strictly true. Wile
it can b argued that the materials may well vibrate at the same
frequency or, in some cass, may even appar to emit energy, the
gathering toether of sympathetic materials will not in itslf caus
energy to fow. For instance, the gathering together of gold, sun
fower seds, frankincense, and a Hexagram in some ritual situ
ation will do absolutely nothi ng. You are the only thing that
causes power to fow. Never forget that items used ritually are
not magical-they are simply concentration aids.
Your Encircled Cross is the real Magic Circle in which you
symbolically stand during magical work. Up until now, it is just
a symbolic circle. To make it usable, you have to relate it to life
and the universe. The dotrine of correspndences will sre you
well. If the Encircled Cross embraces everthing in creation, then
all things must relate to the symbol. In fact this is so.
hc LDCtCcd LtO
bcCOmcthc LOmCbQhctc
Up until now, your Encircled Cross has ben to-dimensional; it
has ben a fat reprentation of a thre-dimesional realit. L us
now move away from fat circle into the idea of Cosmic Sphere.
To do this you have to extend the Encircled Cross in this way.
Imagine to more radii emerging from the center. One gos
v
enically up, one venically down. These are now encompassd
I I O T I I I C M A G I C & l D T i l C & I & L &
W
W
,
I
W I
O
I
I
, ,
/
FlgN q. T Comic Sp.
P
,

O
by to more circles, giving the three rings of Cosmos. To aid visu
alization, these are shown in figure 4, above.
You now have a total of one center, three rings, and six noal
points. To make your cosmic scheme complete, you need atri
butions for the upper and lower points. With the elements, you
are dealing with the expression and subsequent manifestation of
power in four distinct ways. The upper and lower points equate
to supply and demand. Looking up, you find God, or the All-
C M A P T II I

Father who supplie pwer. Te All-Father give out and is there

fore psitive. Te lowermost pint is obviously the revers and s
equates to Mother Nature, or Eanh Mother. She is receptive to
power and is therefore negative. The word . negative" is not
meant in any derogatory sense. Naturally, there is a path from
the center to each point that works both ways once more, and
there is als a symbl. Te uppr pint is symblized by a Crown
and the lower is represented by a Cub.
You now have a complete three-dimensional Cosmic Sphere that
has a central pint of power and a pripher that encompasss
everg in caton. Te simple Encirled Croshas now bome
a Cosmic Sphere; all that remains is to individualize it. This is
done by patient practice, including in it only those ideas that are
valid and true for you.
CHAPTER J
SYMBOLISM, THE FOUR ELEMENTS,
AND THE FOUR MAGICAL WEAPONS
As a student of Magic, you could b excused for thinking that it
will take years to son out the confusion and contradictions that
now exist in moem eoterics. Years of tonured study need not
b ns , prvide that ther is a plan of acion using valid sym
blism. Te entire proes can b equated to learing a language.
The hard way is to buy heaps of boks and then, all by yourself,
try to make some sns out of it all. The easier way is to find a
teacher or enroll in a course that helps you understand the sub
jee by taking you through successive stages, from first principle
until you gain proficiency. S it is with Magic. You have to stan
from basic principles, using a sensible plan of action. This takes
time, but it is well wonh the effon in terms of real understand
ing and self-advancement.
bymbO D TOutaDOCtOD
Magc works bu of your inherent abilit to us the pwer and
knowledle contained within the subonsious mind. In order to
M
I I O T I II C A G I C A I O T i l C A I A L A
contact this pwerful pan of yourslf, you have to convers with
it in a language that you, and it, can understand.
Te only language that gets reults is that of symblism. lme
and time again you will M symbls bing abused, M in order to
avoid time-wasting practices, let us lok at symbols in a realis
tic light.
There are thre typs of symbols:
1 . Abstract: Usually geometric shapes such as the Pentagram,
Hexagram, and the Encircled Cross, together with circle,
square, triangle, and so fonh.
2. Personalized: Gos, archangels, angels, spirits, demons-in
fact any tangible bing of humanoid form, built up over cen
turies of adoration, terror, sexual sacrifi ce, blo, and other
familiar magical trance techniques.
3. Physi cal : All magical equipment, such as weapons, altar,
candles, and even the temple itslf.
The use of abstract, geometric symbols is viral in any magi
cal system and they are meant to b worked with on inner levels
of awareness in order to gain subonsious respnse.
There are numerous prsonalized symbls, ranging from the
Christian Go to the lowliest of spirits. Never make the mistake
of presuming that these things exist as living entities-they do
not! A symbl, whatever it nate, acs as an interchange be
you and the typ of energy that you are seeking to contact, be
this for direct use or for the purpose of acquiring knowledge.
These symbols do have a use if they are treated sensibly. All to
ofen, however, they are not!
Pernalized symbls, or telemarc image as they are know,
do have a use in the sheme of things. For instance, if you wish
6
to approach a cenain tp of energy, let us say the element of Air
1 tink you will agethat it is difcult to conver with it symbl,
the Sword. If, however, you imagine that there is some form of
int
elligence bhind this element (which there is), it is far easier to
del with this in human terin other words build up the image
of a bing with whom you can convers. The other approach is
to us sme of the more snsible telemarics such as the Cabalistic
archangels. Much is to b gained from this technique, provided
that you do not credit. thes imaginar bings with pwer over
you. This is folly of the worst kind bcause whatever you build
into a symbl, either abtrac, prsnalized, or physical, is bund
to have an effect on your subonsious mind and will therefore
manifet itslf in the physical world. If you must work with teles
marc image, then do s in the light of common sns by atribut
ing only the most desirable qualities to each image.
In Magic, much us is made of physical objects, and this is
valid provided that you again apply common sns. All to ofen,
the would-b magician rushe out to buy some essential piece of
ritual paraphernalia in the hope that this will entice power to
fow. Nothing could b fanher from the truth, so we will lok at
this aspct of Magic in some detail.
Take, for instance, the idea of a Magical Sword. Bfore you
purchase one, or, if you are really talented, make one yourself,
stop and think. What us dos this have; what dos it represnt;
and what are you going to do with it? The magical law is that all
st
arts
with thought, and so it is with physical symbols. Think
fir
st,
then act. Failure to do this will result in lack of contact and
prhaps needless expns.
We create with the subonsious mind using the four channels
o
f
cr
eative pwer s it naturally follows that to understand the
c
ha
nnels is to give ourslves more control over this pwer. This
M
I I O T III C M A G I C A N O T i l C A IA L A
is done by using a language that the subonsious mind under
stands-the language of symblism.
The aim of the true magician is to l i nk within the self the
greater and lessr natures. To do this, many have usd symblic
weapons to bridge the gap beteen physicality and mentality.
The four principle weapons are symbolic of the elements: Air
Fire, Water, and Eanh. The symbls for the four elements are:
Sword, Ro (or Wand), Cup, and Shield.
Te Sword (Ar)
The Sword represnts the creative will and intelligence; it repre
snts the abilit to conceive an ide and brg it to realit in action.
The first mistake is to presume that a physical Sword con
tains power-it dos not! You will read of elabrate ceremonies
in which the magician conscrates his or her Sword, and this is
valid up to a point, but what is in fact happning is the concen
tration and dedication applied to the ritual is fousing the mind
of the magician along cenain lines, in this cas the Sword. To a
cenain extent this is bund to get some subonsious response,
but in this day and age these techniques are unnecessary. Far
bner to update the proedure in the light of sound practice and
common sns. Tere are sveral thnique that are esy to foUow
and quite effective. First, you can work from a purely consious
level by thinking abut a magical Sword. If you were to have one,
what would b its shap, its size? What would the handle lok
like? Would it b jewelled and orate? Think about it and make
drawings until you are cenain that this is your Sword. Do not
accept the designs given in various textboks and grimoires, for
to do this is to defeat the whole object of the exercise. Lok for
your Sword and try to establish your contact with the element of
C I A P T I I J
6$
Air. Use your imagination. Your subonscious mind does not
understand the English language; it works with symbls and pic
tures that are used imaginatively. The more you imagine, the
bter the picture, and the more cooperation you will get from
your subonsious.
Use this imaginary picture to take you furher and further
toward your own pwer. There are many techniques; here is just
one: Working within your Magic Circle of four elements, face
the appropriate cardinal point ( in this case east) and use your
imagination to M a yellow doray ( yellow bing the color of
A). Pass through this dor and Man altar. Your Sword is on this
altar. Lok around to see if anything els is apparent, prhaps a
landsap or pople. Pick up the magical Sword and feel the air
blowing around you. You are in control; you are directing the
element of Air. Allow impressions to arise from your subon
sious mind. When you have finished, replace the Magic Sword.
Go back through the dor, close the dor, and retur to normal.
Close down the temple and write up any important points for
future reference.
Techniques l i ke this will go a long way in helping you to
understand the element of Air and the magical Sword as it applie
to you. You do not have to us this tehnique exacly as deribd.
B fexible and vary it to suit yourself. You have to relate the ele
ment of Air to Earh life, and this is bst done by thinking about
the Sword-what it do and how it could b usd. Lok at ever
day life and find Swords and Sword-like situations. This is not
as difficult as you may think. Again, keep notes. By working in
bth directions, inwardly and outardly, you are establishing
contact with the element of Air as it exists for you and the real
ity of everday life. This is real Magic.
One day, you will probably feel the ned to purchas or make
4
I I O T I I I C M A G I C A M D T M I C A I A L A
a real Sword. You will have the advantage of knowing what this
Sword is and what it means to you. It will b a true Magic Sword,
as oppd to bing basd on smeone els's mistaken ideas abut
Magic. Bcause you first worked with inner reality using sym
bolism, your Magic Sword will sere as an instant contact, in a
highly prsonal sense, with power as expressd through the ele
ment of Air. The choice is yours, for the Sword has two edges
and cuts bth ways. Will you cho suprstition and acceptance,
or reality and true power?
Te Ro (or Wand) ( Fire)
The Magic Rod (or Wand) ( sometimes the Spear) is somewhat
like the Sword, subject to much speculation. let us start by
looking at the reality that lies behind this imponant symbol.
The Rod represents the element Fire. Rods represent rulership,
control, authority, and power. They equate to the fixed sign of
leo, the sign of regal i ty. Note how the symbol of the Rod con
stantly shows itself. From the baton the conductor uss to direc
the orchestra to the parliamentary mace used in England to the
staff of the wise person to the crosier of a bishop.
Unlike the Sword, the Ro must b made. The more individ
ual each weapon, the bter, so there is no point in imitating the
designs of others or buying a ready-made Ro. Spnd some time
thinking abut the Ro-what it means, what it represnts. As
with the Sword, work with the inner reality bfore you deide on
the final design.The Magic Rod represents a powerful positive
link bteen heaven and eanh, or power and activit. The pur
pose of Magic is the use of power to produce physical results,
and this ought to b incorprated into the Ro.
B realistic and incorprate meaningful magical pracice into

the proess of making your Rod. It is simply no use hacking

down some convenient piece of tree and then writing obsure
symbols on it. Think. Use your ingenuity and imagination all
though the proes. Star by careflly sleting the wowhich
tp are you going to us? ( Hazel is traditional, but the choice
is yours.) What length? What natural characteristics should the
piece have?
Sle your wo, cut it to length, and then add to it. Perhaps
the tip could have some symbol of power attached to it, such as
a small cross or a gemstone, or bter still a meteorite. Affix a
symbl of Earh to the opposite end, such as a plain black stone
or an Encircled Cross. Lok at the length of wod representing
the connecting link bteen these to points. You could paint
it white to represent light and paint a band at the halfway point
to represent the Sun. Or, you could paint alternate bands of
colors to represent the planets. Staring at the top, paint black
(Satr), blue Uupiter), r ( Mars), gold (the Sun), gren (Venus),
orange ( Mercur), and finally silver (the Mon). This loks very
impressive and is symbolically correct. Power starts at the top,
works its way through the planets, and impacts itself into Earh
realit. When working with this Ro in planetar Magic, hold the
Rod i n di fferent positions, dependi ng on the planet being
conj ured.
There are many other pssibilitie, such as the Spar concept.
Your Ro could b painted red to represent Fire. A metal tip is
fted on one end, black to represent power entering Earh exis
tence, while the oppsite end could b painted gold or perhaps
have a small gemstone st in it to represent the power of light.
Te possibilities are endless, but you must decide, and you must
mke this imprant symbl, for it is prsonal involvement that
p
rouces a true Ro of pwer.
.
I I O T I I I C M A G I C a o T l C A I A L A
Te Cup (Water)
The Magic Cup presents the essence of life, the overfowing of
divine love. The Cup refreshes, rejuvenates, revitalizes. It is the
divine mother, the grand lady of Nature. The Cup is supplica
tion, humility. The magical operations undertaken are prayer,
purification, and healing.
The Cup is not a weapn at all; it is a container. However, it
is no les a ptent symbl than the other thre. Te Sword and Ro
are active, for they help us do things, either by thought or by
acion. Te Cup and Shield are passive, for they reeive. Te eter
nal waters of life are contained in the Cup, which you drink from
whenever you have need. The Shield receives your eanhly plan
of action or belief patterns that mold your life.
The Cup is the only container on the Magic Circle. Cups con
tain, but contain what? The answer is: everything. The element
of Water symbolizes consciousness, and those who have spent
time on magical maters will realize that consiousness is con
tained in everything in the univers. Consiousness is that mag
i cal something that renders the inert into the l iving. Without
consiousness, or life energy, an object cannot exist. Everything
must contain consiousnes, even a semingly dead piece of rok.
The supposed dead rok is very much alive. Its atoms and mole
cules are in constant vibration and movement, even though we
cannot se them.
The Cup contains everythi ng; everything contai ns con
Siousnes; and consiousnes respnds to magical intent through
the mind, the imagination, and the emotions. Working together
in their most powerful and purest forms, the mind, the imagina
tion, and the emotions create love. just as Nature bstows abun
dant water without which life could not exist, Mjupiter bstows
C I A I T I I J
49
total abundance, without strings or conditions. This is love in its
highest form. S ofen eanhly love is completely misundersto
and psive. Real love gives freedom. Real love implie no con
ditions. To give a Cup is to love completely. You are symblically
giving that prson the means to acquire his or her highest aspi
rations, without conditions, without bundaries.
Spnd sme considerable time working with this symbol and
atuning to it by any means that ingenuity can sugest. Think
abut your Cup. Get to know your Cup in your own way. Lok
for Cups in everyday life and meditate on the symbl, gradually
building up a prsonal familiarity. Do not copy other people's
ideas. Imitation never is effective in magical working.
The idea bhind the Cup maters, not the actual physical rep
resntation. Do not rush out and buy expensive gold and silver
plate or b disppinted if someone give you a Cup made of pt
tery or plain glass. The inner reality, the ability to work with the
symbl through the physical object, is what really maters.
I often think that give and take are much misunderstood.
Wile it is wrong to constantly take without giving, it is equally
wrong to give and not to take. If someone offers you a gift, take
it! Not only will you make them happy, you will also opn chan
nels for funher giving and taking. Quite often, the inabilit to
accept gifs is only the rip of the icebrg, and a deep subonsious
problem prevents you from reeiving life's bnefits. For life itself
neds to give. If you do not take, you effecively blok up the cre
ative proesand har yourslf. Aways accept, even if you cannot
us the gif. You can always give it to someone else.
Your Magic Cup is your link with life and its natural abun
da
nce, so us it as such. The Cup has many magical uss. Here is
iust one sugetion. Fill the Cup with go, dear water, and think
a
nd
meditate on al l I have said. Contemplate abundance and
5
I I O T I I I C M A G I C A I D T i l C A I A L A
allow it to fow into the water. Drink the water and let this abun
dance fow into your life. Life holds this promise to those who
seek realit through valid symbls such as this. From the lowli
est of cuppd hands to the Graal itslf lies a path of bneficence
far byond expctations for those who seek to receive. So ask
freely through the Cup and allow life to fulfill its purpos of cre
ative, never-ending abundance.
The Shield ( Eh)
The Magic Shield represents i nert matter, the material world,
with all its hardships and strgle. It is the darket state of bing.
Its us is to represent ethereal qualities upn the material plane
and is analogous to salt, which presrves fesh and thus material
existence.
What exacly is a Magic Shield? What do it do and how do
we use it? Very few magical boks atempt to answer these ver
pracical questions, preferring instead to prptuate meaningless
suprstition.
The Magic Shield blongs to magical norh and the element
of Earh. Do not take the word Erh to literally-) do not mean
soil or planet Earh. The true element of Earh is inert matter,
that is, mater without life or for-although it is not pssible on
this planet for anything to b truly iner, for everything contains
life-energy and as such is already molded by Nature. A fair anal
ogy would b to equate mater with a lump of day. As it stands,
it is quite useless, it has no form. However, by molding the day,
we can prouce anything from a fat plate to a statue, according
to our will, our creative abilities, and of cours our imagination.
We conceive an idea and tum it into physical reality by molding
the day to our needs. We give it form.
J.
Supps we are way back in rime. Tere is lots of freh water
but we have no .means of drinking other than by using cuppd
hands. All we have is formless clay. First comes an idea: a vessel
or container inspired by our cuppd hands. This first seed idea
equates to the element of Fire. Now the imagination is brought
into play as the idea is shapd in the mind, until a clear picture
exists. Tis imaginative proess equate to the element of Water.
Te element of Air is brought into play by taking the clay and by
using skill and ingenuity to shap it into a physical representa
tion of the mental picture. The final outcome is the vessel itself,
and this equate to the element of Enh. An inen, shapless mass
has now become a useful vessel. Bth equate to Eanh, yet they
are different by virtue of the fact that an idea has changed the
shape of the day and given it form. The element of Earth is
directly connected to the material side of l i fe, and to control
Enh we must shape it accordingly. We must impress on it the
pater of our true deires. Tis is where the Magic Shield comes
into the picture.
If we wish to build a house, we draw a plan. If we want to
build an electronic circuit, we prouce a circuit diagram. Or if
we wish to express an idea, we write it down. All of these are
Shield functions, bcaus we are bringing ideas into physical fac
by producing a plan of action. In Magic, the Shield represents
inen mater and the deig repreents the plan of acion. In other
words, it is a symbolic represntation of that which we wish to
bring into physical realit. For example, supps our intention is
to incrs our erg. Firt we colle the fact, and the we pro
duce a design to represnt this. The traditional planet for money
i Venus, who color is gren and who metal is coppr. A Shield
represntation of this would therefore b a green Shield baring
the symbol of Venus in copper-colored paint. The four sevens
$
8 I I O T I I I C M A G I C A I O T i l C A I A L A
from the tarot deck could b affixed at the cardinal points, to
represent the four worlds, and the intention could b written
along the edge. Here you have a prfecly sane and snsible Shield
that represents an intention and a plan of action.
The only problem with this panicular scheme is that you
would need a new Shield for other intentions. A time-onsuming
and costly proess. The alternatives now given are far more suit
able. The first thing is to acqui re a suitable Shield. Now, for
heaven's sake, if you are going to make a Shield, at least let it
lok like a Shield. A realistic size is abut eighten inche in diam
eter. Tis can b cut from stiff card, plywo, or hardbard. Paint
one side black to represent matter and the other side white to
represent power. Either use the white side to project an imagi
nar picture onto the surface (which with practice is not as dif
ficult as you may think) or paint on it a universal symbol that
covers all pssibilities. The design is entirely up to you and your
requirements, but a useful sugestion is presented in figure 5.
This panicular design has the advantage of incorprating all the
elements, planets, and signs of the zoiac, therefore covering all
possibilities. It requires a litle skill and patience to make, but it
is well wonh the effon. Not only is it fully functional in a prac
tical sns, but it is also a valuable symbl for contemplation and
meditation in its own right and will reveal much to those who
take the trouble to work with it.
The Shield itslf is no guarante of success. The Shield is not
magical; it is only a fous for your mind. However, the more you
think about it and work with it, the more magical your mind will
become, for one enhances the other. All that nonsense about
buying magical weapns made to the spcifcations given in some
grimoire and then expcting power to Aow into your life is j ust
that-nonsnse.
L
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$6
I I O T I I I C M A G I C A I D T i l C A I A L A
A true magical weapn is a tol. It has to b first conceived
in the mind and then brought gradually into physical bing using
thought and skill. You not only prouce an individual weapon,
which will act as a fous for your mind and a control symbl for
pwer, you also follow the example given in the Shield, namely:
conceive, create, craf, and consolidate.
CHAPTER +
MEDITATION, THE COSMIC SPHERE,
AND THE INNER TEMPLE
In all forms of real Magic, ir is rhe inner work ( for example, med
itatve work prfore i rhe imagnaton) rhar ge reult. Magic
wirhour this inner work is pintles.
NagCaNcdtatOD
Meditation enables you ro penerrare i nner secrets rhar are
obscured by conscious rhoughr. Magical meditation is a rool
and bars litle remblance ro rhe strange, psudo-Ester meth
os rhar have bome rhe norm. In magical meditation, fous rhe
mind on an idea or symbol and al low rhe mi nd ro bring up
usful facs or realizations. To aid concentration, bring rogerher
words, colors, sents, sounds, and so fonh, which correspond
ro
rhe aspect under investigation. This is rhe true purpose of
rit
ual.
ler us continue our disussion of meditation with rhe Magic
Sword. Fi rst, throw our any i deas rhar rhe Sword is used
to
command demons or spirits and so forth. This is purely
"
I I O T I I I C M A G I C A D T l C A I A L A
suprstition. The Sword is the control symbl for the element of
Air and can b used in to ways:
1 . As a meditation symbol.
2. As a means of directing thos energies that equate to the ele
ment of Air.
Te Sword represnts all that is Air. However much depnds
on your ability to understand and contac this element. In a nut
shell, if you do not know much abut the element, then the Sword
will b of litle use. The proess of building up control over this
element is then tofold: frt, ler abut the element, and sond,
lear about the control symbol.
Learning abut the element (or any typ of energy) requires
that you us obsration and meditation. In the frt instance you
will need to lok around at everyday objes and situations while
looking for Sword-like similarities. This takes a little practice,
but is well wonh the trouble. Keep a magical notebok in which
to reord any obsrations and lists of acquired atributions. Tis
need not b done at spcific times or as a ritual; instead it should
bcome a habit of looking at life along a spcific channel, in this
case through the element of Air.
Obsration loks at the physical side of lif, through a narrow
slit, to help the mind fous and thereby understand a specific
moe of power. With meditation, you use a narrowing down of
prspctive, this time by using a symbol in order to get the sub
consious mind to throw out meaningful image and ideas. In the
case of Air, you use the symbol of the Sword. To do this, erect
the Cosmic Sphere, as described ( see figure 4, page 38) . Then
fous the atention on magical east. Imagine a yellow doray
with the symbol of Air on it. Pass through the door and see a
JI
Sword suspnded in the air. From now on, let your imagination
work for you. Do not visualize, but rather allow images and ideas
to arise quite naturally. This takes a little practice and may at
f b disppintng i Uof acal inforaton. However pr
svere and you will lear much in the way of real information as
to the nature of this element and the purps of the weapon.
Do not expt instant enlightenment and a wealth of power
ful magical secrets to pur fonh. This is not the way it usually
works. Quite ofen, the student must stan with litle, working
slowly and patiently toward the acquisition of knowledge and
pwer.
Record any impressions in your notebook. Use brief notes
only; there is no need for long-winded essays. All you need is
something that will stimulate the memory at some future date.
Also, it is ofen difficult in the initial stages to understand your
impressions and the images they evoke. This is due to the fact
that you are dealing with the subonsious mind, which, as you
know, dos not spak English (or any other language). You will,
however find these notes very valuable someday. Regular medi
tation along a spcific channel such as this dos far more than
provide usful noteit help you to atune to that eery in a way
that is not immediately apparent. Put another way, it helps you
get the feel of that energy by familiarity.
The subconscious mind works in two ways. First, it feeds
back inforation likely to b of us, and sond, it provide pwer
that can b directed according to will. Naturally, the more you
understand the typ of energy bing worked, the bter the reult.
Also, knowing how this energy manifests in terms of rulership is
bound to increase success.
It is always the rule that those who know are bound to b
more adept or successful than those who only think that they
5
I I O T I I I C M A G I C & l D T i l C & I & L &
know. Imagine that you buy a Magc Sword, stnd i an Encircle
Cross symbl that you just painte on the for and simply exp
the gods to bestow numerous bl essi ng at your command.
Ridiculous! Now consider that you take time to proprly ere
an Encircled Cross, develop it into a Cosmic Sphere (a proess
you will learn in this chapter), dire your full atention toward
magical east, and use the control symbl of Air (the Sword) to
conj ure energy (dire it) toward your intended goal. Which teh
nique is more likely to prouce results?
LtcCtOD Othc LOmC bQhctc
The Cosmic Sphere is a vital step in your magical work. Pracice
this exercise often, preferably once each day, until you are
proficient.
You will ned:
Five candles: One white to represnt the center, one each
of yellow, red, blue, and green to represent the elements.
Place the white candle on the altar. Place the other candles
on the altar or adjacent to the appropriate temple wall.
An incens burner. Place it in the south (fire).
Bgin by relaxing and clearing the mind of everday thoughts.
Light the central candle, which symbolizes your own center of
power; pause and contemplate this for a while. Imagine the
Universal Triangle in front of the central candle and again briefy
contemplate the relationship bteen your subonsious mind,
Universal Energy, and Divinit.
Imagine a shaft of light, rising upward, forming the path
bteen center and Crown. Similarly, pause and tr to feel that
W
power is spiraling downward into the temple. Now imagine a
shaf of light traveling dow, eventually terminating at the Cub.
Pause and imagine that pwer is now spiralling upward into the
temple. The next stage is to etablish the cardinal pints. Imagine
a shaf of light proeding toward the east; light the yellow candle,
and then imagine that a Sword appars bhind it. Do the same
with the other three points in turn, using the images of Magic
Ro at south, Cup at west, and finally Shield at norh. If you are
uncerain as to the shap, sie, and deig of the wepns, spnd
sme rme prior to this exercis thinking abut the symbls. Make
drawings, contemplate the items, and try to build up an imagi
nary picture in your mind.
You have now etablished the six nol pint. All that rmains
i to conne the toher by using te tple ring of como. Str
at the apx (Crown) and imagine a circle of light taveling through
south, bas, north, and back to top. This is Ring 1 . Ring 2 (the
Magic Circle) bgins at east and travels clokwis through south,
west, north, and back to east. Finally, Ring 3 stars at top and
travels through east, base, west, and back to top. The Cosmic
Sphere is now complete.
Burn some general incense and spend some time contem
plating these noal points and their connecting paths. Consider
these carefully, fix them in your mind, and allow ideas to arise
uninterrupted. Gradually bcome more relaxed, and then con
centrate on one aspct only. This can be a point or a path; the
choice is up to you. Hold the symbl in your mind, for example,
the Sword, and then let the imagination take over to see what
happens. Perhaps you may find yourself walking toward the
Sword, picking it up, and looking along the blade toward the
point. Do not strain; allow imagery to work in its own way.
Magical meditation, such as this, will reveal much. At first, the
W I I O T I I I C M A G I C A N O T N I C A I A L A
images and ideas may not make any immediate sense. Do not
spnd to much time trying to rationalize them; instead, make
brief notes for future reference. Let me assure you that eventu
ally they will prove to b very valuable indeed.
Meditting on a path is also quite simple. Take hold of one of
the symbols (magical weapons) and imagine that you are walk
ing along a path toward the center. This is only one pssibility
what is more imponant is that you become involved with the
Cosmic Sphere in your own way by using your own ideas and
leting your imagination work fully.
At conclusion, do down by reversing the proedure. Stan at
nonh, exnguish the cndle, and imgne the shafs of light disp
parng into the center. Cntinue this through wet, suth, and es.
Finally, M the verical shaf rr to center extinguish the cen
tral candle, and leave the temple to wrte down any obrations.
hcLOmCbQhctc
bcCOmcthc DDctcmQc
Ere the Cosmic Spher as derbd abve. Te thre rings of the
Cosmic Sphere form the framework for the Inner Temple. No
to pople will have the same ideas or visual images of an Inner
Temple. Each one is different by vinue of the fact that no two
people are the same. It is therefore not possible for me to give
you an exact guide as to what shap or form it will take. I can,
however, help you find your own way by using this spcially con
structed exercise. This exercise will help you contact your sub
conscious mi nd in a special way, which wi l l then cause the
subonsious to give you ideas and images from which you can
build this vital state of inner awareness.
Find somewhere quiet, preferably a spare rom, or if you are
,
lucky enough, a temple. Relax and clear the mind of everyday
thoughts, then prfor the following exercis. D not tr to visu
alize or strain in any way. Simply think of the inner jourey while
letting your imagination work for you.
Breathe slowly and gentl y and rel ax, leaving behind al l
thoughts of everday l ife. Let nothing concer you other than the
exciting possibil ities that lie ahead as you journey to a special
place in the deepst recesss of your mind. It blongs to you and
no one else. None can enter this place, except those few you
chos to invite for reasons of your own. In this place, you are in
control, you are the master, you direct, and you receive. Inside
this place, there are natural forces in abundant supply. They are
yours to us, your to understand, for they are pan of you-they
are life force and they give for under your direcion. Relax and
let the vast ptential of your subonsious mind work for you,
for this is the secret of all magical work.
Imagine bfore you a dor that leads to your Inner Temple.
It is not difficult to enter bcause this is your dooray to your
own inner reality. No one can prevent access to this inner realm,
and there is nothing to fear, for nothing harmful can ever exist
here. In your imagination, walk toward the dor, reach out your
hand, and touch the dor. It opns quite easily. Pass through the
dor and find yourself in a large square rom.
Emblazoned on the for is the symbl of the Encircled Cross.
It se ms to b made of pure light, and its color changes constantly
in what appars to b a random patern. Yet the pattern is not
random, for the colors change in conformance with the tides of
nature. Move to the center and lok around. St in the middle of
each of the four walls is a dooray, and you can pass through
any one of thes as you will. A small circular pol of water rests
in the center of this Inner Temple.
I S O T I I I C M A G I C A I O T i l C A I A L A
Now dire your atention abve. Sete symbl of the Crow
and let your mind consider that which is G. Power fows from
this point as you will. Sethis as bright light puring downward
in abundance.
Now direc your atention toward magical east. Immediately
in front of you there is a yellow dor with a Sword st above it.
On this dor you se the tarot card 10 of Swords. Touch it and
it opns, rveling a path tat leads toward the rising Sun at daw.
You feel a gentle breeze blowing sofly against your skin. Now
allow the light that came from abve to enter your Inner Temple.
This light is yellow.
Direct your atention toward magical south. To your right,
there is a red dor with a Magic Ro st abve it. On this dor
i the tart crd 10 of Wands. Touch this dor and it opns, reveal
ing a path that is lit by the midday Sun. Fel the warmth of the
summer day. Allow red light to enter the Inner Temple.
Now direc your atention toward magical west. Bhind you
is a blue dor with a Cup set abve it, and on this door is the
tarot card 10 of Cups. Touch this dor and it opns, revealing a
path that gently leads down to the sa, lit by the sting Sun. Feel
the col of the evening and allow the blue light to enter through
the wester dor.
Finally, to your lef, the nonh, is a green dor with a Magic
Shield set abve it. On this dor is the tarot card 10 of Shields.
Touch this dor and it opns, revealing a path lit only by starlight.
Feel the pace and tranquillit of the night and allow bright gren
light to enter through this dor.
All four dors are now opn. G back to the po l in the center
of this temple and meditate on this pwer and its purps. Lok
into its depths. The po l will give you answer to your quetions.
Allow images to come into your mind. ' The duration of the pol
C I A , T I I .
P
meditation can b entirely up to you, although five minute usu
ally suffices. After sufficient time has passed, M each elemental
colored light pass out through each of the elemental dorays,
realizing that it will now work its way into physical existence,
epitomized by the lowermost point of the Cosmic Sphere, the
Cubic Black Stone. Bfore you is another dor with an Encircled
Cross cared deeply into the wood. Touch this dor, M it opn,
pass through it, and you are back in your own world once more.
Close down the Cosmic Sphere and make notes.
Others have sarched and found their own place. Now you
must do the same. Tis task is not difficult; in fact, it is far easier
than you think. All you have to do is desire and you will find this
place. I cannot desrib it for you, for you are the only prson
who knows where it is and what it looks like. It may b a cave,
a scret grove, a temple st on top of a mountain or deep bneath
the eanh. Sek and you will fnd it. You may retr as ofen as you
wish, for this place blongs to you. It has many secrets and con
tains much in the way of practical knowledge in magical maners.
S ofen the image from the depths of our subonsious mind
appar to b difficult to translate bcause we are learing a new
language, that of symbolism. But if you prsvere, you will even
tally lear the ways of the inner mind. When you ar fmiliar with
this inner jourey and have found that spcial place, your own
Inner Temple, you may ritualize this by ereing the triple rings of
cosmos, as desribd, and then us your imagination to enter the
now familiar Inner Temple. By prforming your magical work
within this framework you will notice a distinct improvement,
bcaus you are dealing direcly with your subonsious mind in
a highly personal way. If you have the will and the patience to
fnd it, the Inner Temple will teach you many things in a way that
is difficult to desrib. Once you find it, keep it to yourself; keep

6
I I O T I I I C M A G I C A I D T i l C A I A L A
it a scret, for this place is not meant to b the subjec of general
disussion.
bccDgwODat
LDCcDTOutD Lyc
How is it possible to see the Cosmic Sphere in the mind's eye
while imagining something else, such as opening the Cosmic
Sphere and imagining the four dorays inside the Inner Temple?
It is all a question of memory. To imagine several different
things all at the sme rme is difcult if not imps ible. FoMrely,
you do not need to do this. As you build up the Cosmic Sphere,
you establish each pan in your memory. You move on through
each successive stage, concentrating only on whatever is neces
sary. For example, you imagine the central light, then your imag
ine the first of the six arms. There is no need to keep the image
of the central light constantly in your imaginaton bu it exist
in your memory. You use this and similar proedures in every
day life. For instance, supp you wer standing in a rom facing
a window. You would se the window quite clearly. Now if you
turned around to face the opposite wall, you would se the wall;
however, you would still know that the window existed, bcaus
you had just M it. You could rll it in your imagation bu
its image is stored in your memory. In a similar fashion, having
bcome familiar with the rom, you would know what the rom
looked like in totality without acually seeing it physically.
It is exacly the sm wt t C Sphing your img
ination to build up an imagar rom in your mmor. All tough
the building up proedure you establish each stage bfore moving
on to the next. Terefore, you are fre to concentrate on the pol
bcaus you know the Cosmic Sphere exists in your memor.
PJ
Bcaus this Cosmic Sphere is imaginary it would b easy to
dismiss the entire concept as bing wonhless, but this is not the
cas. Any delibrate ereion of a symblic paner will affect the
subonscious mind, bcause you are using what is, in effect, a
pwerful language that the subonsious mind understands. It is
therefore necessry to treat the symbls with resp and prac
tice using them ohen. It should als b bre in mind that sym
bols are not holy or sacred, so to worship them is sheer folly.
Likewis, they are not meant to b wor as oraments or lucky
charms; pople who do so show a marked lack of understanding
as to the real nature of symbls.
CHAPR 5
MAGICAL RITALS
I
A magical ritual is simply a way to fous the mind, the emotions,
and the imagination on a spcifc intention, b it purely practical
or esteric. Rituals therefore help us to concentrate along a spc
ified channel of awareness. A fair comparison would b to the
us of a radio receiver. You us the tuning knob to slect a sta
tion with great accuracy, and then you enhance this signal by
adjusting the tone and volume controls. A magical ritual works
the sme way by helping the magician to home in on sleed pat
terns of energy.
There are sveral general phass to a ritual. First, and most
impnant, is to clarify your intention. Tere is a very go reasn
for this. A halfened intention simply do not get dow to sub
consious levels, bcause the normal consious barriers are still
there. Prior to the ritual, think through your intentions carefully
and note any doubts and uncenainties when they come stream
ing up from subonsious levels into your consious mind. You
must bypass these things, so think around them psitively until
M I I O T I I I C M A G I C a D T M I C A I A L A
you get your intention absolutely and uterly clear in your mind.
When you prform the ritual, your mind will not b swamped
by negative thoughts, doubts, and uncenaintie. Your mind must
be crystal clear; otherwise you stand very l ittle chance of
succeeding.
Rearding intentions, it is really imponant to stan small and
gradually build slowly and cenainly on each success. Until you
practice Magic, you can not truly blieve. And until you truly
blieve, you can not us Magic. S by staning with small magi
cal oprations it is easier to trick yourslf over the threshold of
doubt. That way you stand a far bter chance of success.
Nex, plan the rital. Tat means atending to all the bits and
pieces that will b usd, such as candles, incense, color of altar
cloths, and M fonh. Once the details are soned out, everything
should b very clear in your mind and you should b very confi
dent abut what you are doing.
Next, enter the temple and relax. Clear your mind, and when
you are fully relaxed, stan to bring the mind to the intention.
Now you are ready to opn up the temple using the cosmic rings,
perform the ritual, and then close down the ritual in the cus
tomar fashion.
Lc LDctgc
A we are dealing with eteric mater, the bulk of your work will
b concerned with investigating life's energies and disovering
inner tts. Ter has to b a system of clasifing energe M that
they may b identified more easily. The ideal system of classifi
ction is the Cblistc Treof lf, of whih mor wll b sid later.
In the meantime, we will consider a simpler sheme basd on the
planets.
"
aDctaQKtua
Following is the general proedure for Planetary Magic.
Atending to the Outer Work.
I order to aid concentration and help create the corret atmos
phere or moo, it is necessary to bring into the temple physical
objes that help suget the planet bing worked with. In the cas
of Mercur, for example, this could b done by using the corre
planetary color. An altar cloth of plain white with the planetar
glyph painted in orange is usful, also orange, mercurial incens
and prhaps an altar symbl of the Cduceus. Tere are no hard
and fast rle to follow, for it is all a quetion of individual choice
and prnal involvement with the rite. Tere is no substitute for
careful planning, individual effon, and ingenuity. Halfheaned
atempts and blind acceptance of the writen word are bund to
pu po r rut Mplan cy a g involve CWi it d
take the edge off your enthusiasm for a while. Te effeive rituals
8thos you devis for yourlf. Te eteric tro want prepack
aged rituals and is prtually anxious abut "doing it right. " If
that is still your problem, then you have not be n paying atention.
Atending to the Inner Work.
Ritals that do not contain the inner work in the imagination are
really quite pointless. It makes no di fference how much equip
ment you us or, in the cas of ready-made sripts, how well you
spak or intone the words. Unless the imagination is usd and is
on target, the whole affair will b a waste of time and effon. Te
general proedure ought to b:
1 . Opn the temple by using the cosmic rings, thereby estab
lishing the Cosmic Sphere.
)0 I I O T I I I C M A G I C A M D T M I C A I A L A
2. Us the imagination to M and enter the Inner Cubic Temple.
3. Fous the mind on the appropriate planet by using the faces
of the Cub.
4. On completion of work, clos down by using the imagina
ton to leve the Cub and then clo dow the Cm Spher.
Bfore working with the planets in detail, it is always a go
idea to pracice this proedure and bome familiar with the inner
cubic structure. This can b the basis of a meditation in which
you explore the Cub by turing your atention toward each face
for a few minutes. Let impressions rise up in the mind and, of
cours, kep brief note of thes excursions. When you are famil
iar with the Cub, you may then proeed with the more spcific
work conneted with each individual planet.
NagCOtdaDd OtdOOwct
Bfore moving on to a complete planetary ritual, we ought to
look at spech and thos so-called words of power. Don't pre
sume that the spaking of cenain ancient words or divine names
will, all by itslf, caus pwer to fow or caus miracles to happn.
No mater what the bo ks sy, this is nonsns! No word or state
ment contains pwer-pwer lies within the mind of the prson
who speaks those words. just like equipment, words are tols
and are usd for the sle purp of aiding concentration. Let me
give you an example:
Say to yourlf, either out loud or in your mind, "I fel go."
Now say this several times with feeling. In other words, mean
what you are saying.
I feel good. ( Repat this several times.)
C I A P T I I g )l
Can you see the difference? You use your emotions to put
pwer into te words. Finally, rpt the words sveral tme and
use your imagination to M yourslf pulsating with energy and
gooness. Do this with convicton for a minute or so. There is a
considerable difference bteen the original approach and the
fnal one. The words have not changed, but the inner work has
given power ro these words. This is the real secret of words of
pwer. The difference in magical work is astonishing.
This is an impnant thing with rituals. If words are going to
b used, they should b meant. Words of power work because
the prson puts feling, blief, and imagination into thos words.
Nonmagic words-the voabulary of the human race-hinder
real communication. They are used to conceal facts, propagate
illusion, and replace reality. Humans are brn thinking in pic
tures and snstions. We are then conditioned to think in words.
Magic words emanate from the hean. Dead words and illusion
are bor of the intellect.
For instance, a prson faces a panicular quaner and says, . I
delare this quaner opn. " It is one thing to say thos words and
not think abut them, but it is another to vividly M that dor
way opning up, that color puring into the temple, with feeling
and imagination.
NatctKtua
Here is a master ritual that can b usd for all planetary work. lr
needs a go deal of practice to make it work. You do nor need
to
use all of these sugestions or even the words, because your
individual choice is more impnant. Change or moif whatever
y
ou wish, but do remember that the basic format should be
f
ollowed:
?8 I I 0 Y I I I C M A G I C A M D Y I I C A I A L A
1 . Opn the temple by using the Cosmic Sphere of three rings.
2. Enter the Inner Temple, which, in the initial stages, consists
of the Cub.
3. Perform the main magical work.
4. Clos down the temple.
Bfore starng, the intention should b clear in the mind and
all equipment should b in place. Spnd some time relaxing and
clearing the mind of unwanted thoughts, and then gradually bring
your atention to bar on the work to b prformed. To aid con
centration, it is bter if the temple or workrom is in darkness,
with only a small candle buring along with sme neutral incens
or joss sticks. Tis helps to create the right atmosphere for mag
ical work and is far bter than using ordinar elecric lighting.
When ready, stand up and say:
Blessed be the inner light, mediting all that is and wilever
be.
light the central candle.
Us your imagination to M a bright light building up within
your hean. Se a shaft of light ris venically upward from your
hean and say:
Blessed be the Crown of creation.
Imagine the Crown.
Now see a shaft of light proeeding downward from your
hean and say:
Blessed be the throne of Earth.
Imagine the Cub of Enh at base.
C I A P T I I g
Now imagine a shaf of light proeeding toward magcal east.
Sethe symbl of the Sword and say:
Blessed be the porl of Air.
Light the easter candle.
Imagine a shaf of light proeding from your hean toward
magical south and sy:
Blessed be the poral of Fire.
Light the souther candle.
Imagine a shaf of light proeding fom your hean to mag
ical west and say:
Blessed be the porl of Water.
Light the wester candle.
Finally, see a shaft of light proeeding from your heart to
magical nonh and say:
Blessed be the porl of Erh.
Light the nonhern candle.
Now say:
I now declre this teple duly open.
The next stage is one of entering the Inner Temple. Imagine
a doray in front of you and say:
Let the dooray to the Inne Teple be opened.
Sethe dor opn and imagine that you step through this into
the Inner Temple. Say:
Before meMercur. (sethe orange wall)
?6
I I 0 T I I I C M A G I C A M 0 T M I C A I A L A
To my right-Mars. ( sethe red wal l )
Behind meJupiter. (sethe blue wall)
To m lef-Venus. (sethe green wal l )
Above meStur. ( sethe black ceiling)
Below methe Moon. (sethe silver for)
In the center, the altar of the Sun. This should b imagined
as a cub of solid gold that appars to radiate golden light.
Light planetary candles and incense followed by the main
by of the work. In the initial stage, this may b simply an exer
cis in exploring this Inner Temple in the imagination. Lter on,
you will of course concentrate on one planet. You may find it
helpful to fous your atention toward the appropriate wall (or
for/ceiling), loking for symbls, or simply leting ideas arise
from the subonsious mind. There are no hard and fast rules,
j ust follow your instincs and let your imagnaton lead you rather
than tring to b logical .
At conclusion, extinguish the planetary candles and say:
Let there be peace within this plce.
Sethe dor pas through it once more, and le it clos bhind
you. Extinguish the easter candle and say:
Let there be peace to the east.
Sethe Sword disppar. Now extinguish the suther candle
and sy:
C M A P T I I g
Let thee be peace to the south.
See the Ro disappear. Extinguish the western candle and
sy:
Let thee be peace to the west.
Sethe Cup disppar. Exinguish the norher candle and sy:
Let thee be peace to the north.
Sethe Shield disappar. Now say:
Let thee be peace above.
Se the Crown disappar.
And let thee be peace below.
Se the Cub disappar. Finally, make the closing statement:
I now declre this temple duly closed.
Extinguish central candle and leave the temple to consider
ideas that have arisn and write up any note for fture reference.
aDctatyLOttcQODdcDCc
THE SUN
Glyph: 0
Color: Gold or yellow
Metal: Gold or gold-olored
Incens: Frankincens
Altar symbl: Hexagram
Magical direction on Cub: Center
Tarot cards: Air-6 of Swords; Fire-6 of Wands; Water-6 of
Cups; Eanh-6 of Pentacles
) I I O T I I I C M A G I C A I D T i l C A I A L A
THE MOON
Glyph:
]
Color: Silver
Metal: Silver or silver-olored
Incense: jasmine
Altar symbl: Cresent Mon
Magical direction on Cub: Blow
Tarot cards. Air-9 of Swords; Fire-9 of Wands; Water-9 of
Cups; Enh-9 of Pentacles
MERCURY
Glyph:
Color: Orange
Metal: Brass
Incens: Lvender
Altar symbl: Caduceus
Magical direction on Cub: Est
Tarot cards. Air-S of Swords; Fire-S of Wands; Water-S of
Cups; Enh-S of Pentacles
VENUS
Glyph: 0
Color: Green
Metal: Coppr
Incens: Ros
Altar symbl: A Rose or a Dove
Magical direion on Cub: Nonh
Tarot cards. Air-7 of Swords; Fire-7 of Wands; Water-7 of
Cups; Eanh-7 of Pentacles
MARS
Glyph: d
Color: Red
Metal: Iron
Incens: Bnoin
Altar symbl: Pentagram
Magical diretion on Cub: Suth
I
Tarot cards. Air-5 of Swords; Fire-5 of Wands; Water-S of
Cups; Enh-5 of Pentacles
jPIER
Glyph: 2
Color: Blue
Metal: ln
Incens: Sandalwo
Altar symbl: An Equal-Armed Cross or a Blue Square
Magical diretion on Cub: West
Tarot cards. Air-4 of Swords; Fire-4 of Wands; Water-4 of
Cups; Eanh-4 of Pentacles
SATRN
Glyph: q
Color: Black
Metal: Lead
Incens: Musk
Altar symbol: A Black Triangle
Magical direction on Cub: Abve
Tarot cards: Air-3 of Swords; Fire-3 of Wands; Water-3 of
Cups; Eanh-3 of Pentacles
|B I I O T I I I C M A G I C A M O T M I C A I A L A
NEPE
Glyph: $
Color: Gray
Metal: None; coral or anything from the sa is usful
Incense: Ambrgris
Altar symbl: Trident
Magical direcion on Cub: West or is the Cub itslf
Tarot cards: Air-2 of Swords; Fire-2 of Wands; Water-2 of
Cups; Eanh-2 of Pentacles
URANUS
Glyph: q
Color: White or transparent
Metal: Platinum, uranium ( aluminium or zinc may b usd)
Incens: Civet
Altar symbol: The Spinning Cross or a White Chaos Star
Magical diretion on Cub: East or the idea of the Cub
Tarot cards: Air-Ace of Swords; Fire-Ace of Wands; Water-
PLUO
Glyph: '
Ace of Cups; Eanh-Ace of Pentacles
Color: Violet or luminous blue
Metal: Tungsten ( i ron may b usd)
Incens: Peat Moss
Altar symbol: Phonix
Magical direction on Cub: West or the center
Tarot card: None
CHAPER 6
THE CABALISTC TREE
OF LIFE
I
Sooner or later, every serious student of Esoteric Magic will
encounter the mysterie of the Cabalistic Tre of life. Tis system
is by far the bst symblic basis for growth available toay. Te
problems existing within the system stem not so much from its
structure as from the way in which it has ben altered to suit pr
sonal fetishe. Let us now lok at the Tree of Life from frst prin
ciples in an effon to establish the reality of the system and show
its undoubted value in contemprary Magic.
The Tree of Life is a plan of potential-your potential. It is
not a holy symbol to b placed on a wall or altar and prayed to,
nor is it a symbolic ladder by which we evolve. It is simply a
plan of energy flow, rather like a circuit diagram or a Cosmic
Sphere plan that helps us loate where we are at any given pint
in time.
There are to ways in which to view this symbl. First, it is
our own plan for success (whatever success means to each indi
vidual), and scond, it is a plan of the cosmic sheme as a whole.
W I I O T I I I C M A G I C A I D T i l C A I A L A
There are to distinct ways of using the Tre of Life: practically,
to solve life's problems, or esoterically, for those who wish to
study the greater sheme of things. Te Tree of Life is higly indi
vidual, and ech prn must relate to the symbl i his or her ow
way. Naturally, there is a basic framework based on cosmic law
and truth, but then it is up to you to disover the ptential of this
system by using your own atributions, which fow freely from
your own subonsious mind. L us now lok at this basic frame
work.
If you are attempting to understand the workings of the
cosmos, how would you do this? Well, the simplet way is to split
this up into manageable units that can then b exmined in detail.
Perhaps the best way of looking at this is to equate the entire
cosmic sheme to pure white light. The color white is the sum
total of all other colors. Only when you us a prism do you M
these colors. It is exactly the same with the Tree of Life; it helps
us understand the whole by loking at the lesr pars. Everhing
that has, is, or will ever b can b found within the pater of the
Tre. Such is its power.
hc ttLcOD
Look at the diagram of the Tree of Life given in figure 6 on page
81 . The Tree of Life consists of ten spheres plus Daath, tenty
two traditional paths, and three columns of pillars. What else
can you se? In learing the serets of the Tree, the first lesson is
one of observation.
When you started to study this book, you were confronted
with a symbl: the Encircled Cross. As a simple diagram, it could
quite easily have ben lef without as much as a scond glance;
however, as you now know, it can b expanded into a Cosmic
C M A ' ' I I 6
MMm
Figurt 6. Te Tr of Life.
W I I O T I I I C M A G I C a o T l C A I A L A
Sphere and an Inner Temple. In shon, when someone takes the
time and trouble to lok bhind the obvious, many mysterie and
real magical secrets are duly revealed. Symbols are not to be
prayed to, hung around your neck, or proppd up on an altar
they are tools. The first lesson is always one of looking at the
symbl to sewhat come to mind rather than accepting the com
monly held view that such things are sacred or holy or must be
revered in some way.
When using a symbl as a means of disover, remembr to
pints:
1 . All symbols confor to universal laws and therefore exhibit
thes laws.
2. To b fully effective, all preonceived ideas should b pushed
aside, thereby allowing the symbl to communicate in an indi
vidualistic way.
Loking at the Encircled Cross once more, you can se that
it clearly exhibits cenain laws, as in point one, above. Notice
how the circle encompass all. Everhing exist within the circle.
Notice how the circle indicates the never-ending cycle of cosmic
activity as sen in the sasons of the year or the revolution of the
Eanh around the Sun. Within the circle is the cross of the ele
ments with its central pint of power. All matter respnds to the
elemental forces and contains the fourfold division. Everthing
in creation conforms to the symbol of the Encircled Cross and
the symbol itsel f displays the way in which creation works.
Naturally, all magicians who wish to be truly creative and/or
desire to know about creation us this symbl as a pint of con
centration, contemplation, or meditation, for, as a basis for mag
ical work-it cannot b btered.
C I A P T I I 6
In learning the secrets of real Magic, point to is the key.
By allowing the symbl to spak, fe fom suprstition and unre
alistic atributions, the truth, as it applies to you, is bound to
manifest.
tt tDCQc
With thes facts in mind, lok again at the Tree of Life diagram.
The entire Tree of Life repreents all, that is, everything in exis
tence on ever level. It is a complete plan of life and of life's ener
gies. Nothing can therefore exist outside the Tree-plan, or, put
bluntly, if it dos not fit on the Tree, it cannot exist.
Tis rle is unalterable, but it do provide to valuable ways
of using the symbol.
1 . We can fit any object, sitation, or eventality onto the Tree,
thereby understanding it bter.
2. We can us the Tre to explain the causs bhind the thing.
hchtccat
Bfore taking a detailed lok at the spheres and paths, we ought
to lok at the entire sheme in a general sns. The spheres are
arranged in thre columns, or pillars (sefigure 7 on page 84).
Why three? Why not to or four? One thing that you will
lear abut the Tree of Life is that not only will it answer ques
tons, it also p quetions, and by thinking and sarching with
your mind you get not only more meaningful answers but also
first hand knowledge about the real Tree of Life.
What do the numbr three conjure up in your imagination?
T
hre is the numbr of stabilit. A table with only to legs will
0q I I O T I I I C M A G I C A N O T M I C A I A L A
fall over. Add one more leg, making rhree, and ir bcomes srable.
After rhis you can add as many legs as you like and ir will nor
make much difference-rhree represnrs srabilir. S we can con
clude rhar rhe enrire Tree of Life resrs on a prfecrly stable con
figurarion of rhree pillars.
BCK
--------

I
Pillar
<s>
I
(I)
Figur ).T Tr Plllan.

--------

Mddl
Pillar
(Dt)
(6)
(o)
I
I
I
I
W
--------
Righ
Pillar
(a)
b
)
--------
C M A , T I I 6
P$
We live in a three-dimensional world of height, length, and
width. Do you know which of thes blongs to the appropriate
pillar? Tink abut this; in fact, take every idea that contains the
numbr three and se how it fits on the pillars. This is the right
way to use the Tree by prsonal involvement.
The pillars are thre distinc ways in which the magician may
find reality and us power. The right-hand pillar is positive and
male-oriented; the left-hand pillar is negative, or receptive, and
female; while the middle pillar is neutral . They should be con
sidered as a general background to the Tree rather than being
taken to literally.
Te Rigt-Had Plla
This represnts male ptency and is therefore positive. Although
ts pillar is surounted by the father principle (sphere 2), it is als
the path of the Orphic ( us of the emotions). Tis apparent para
dox shows how the Tree of Life not only explains life but also
pss quetions. Te answers to the quetions are found within
the Tre by thinking abut the things. Tere is always an answer
to the mysterie, and the exercis of slving riddle such as the
will teach you more abut the Tre than any long-winded expla
nation. Sek and you will find.
Te Lef-Had Plla
Here you met the female reeptivit and all that is classified as
negative. The word "negative" does not imply negative traits
su
ch as evil or Salled Black Magic. Although thes things exist,
they have no place in the geater sheme of thing. Te Tre of Life
p
oints only to freedom and truth. Although this is the female
W I I O T I I I C M A G I C A I D T i l C A I A L A
pillar, it is also the path of Hermetic students (thos who us the
mind) .
.
There is an apparent contradiction in which the female
principle appars to b related to a male moe of acion (using the
pwer of thought). This is yet another riddle to b solved. A due
to the solution will b disovered by loking at the lower sphere
(sphere 8) and by thinking abut polarity ( Female path-Male
mode of expression) . Give this some thought; in other words,
bcome a true Cabalist-ne who seks to know the Tree of Life
by disovering answers to thes impnant questions.
Te Mddle Plla
The center pillar, by its very nature, sugests balance. It is also
neutal. Of derbd as te path of t mystc, this path equate
to the use of the imagination. The mystic lives in a calm, tran
quil world, using the imagination to prob the screts of life, the
universe, and everhing. In Magic, you us the same principle,
for the imagination is the key to all power. All great works are
prformed by controlling and direing the mind and emotions,
then using the imagination. This is the principle of the magical
trident and the scret of the pillars.
utthctLODdctatOD
1 . All three pillars rest in the tenth sphere of Malkuth. All three
paths originate in sphere 1 , Kether, and fnd fruition in sphere
10, Malkuth. The obvious lesson is that there are only three
ways in which power may find its way into Eanh-existence
(sphere 10, Malkuth). While it is pssible to b biasd toward
one path, according to your needs or psychological make
up, all three paths are usd. This is aptly seen in the Zoiac
C I A P T I I 6
scheme of the Triplicities: cardinal, fixed, and mutable. It
can also be seen in the Christian religion as Father, SOn, and
Holy Spirit; in Witchcraft as The Crone, Silver Lady, and
Mon Maiden; or in Magic as All-Father, Earh Mother, and
Child of Light.
2. There are many important geometric configurations to be
found by relating the spheres into patterns other than the
main sheme. For instance: The male path of power flows
not only down the right-hand pillar but also along the path
formed by spheres 2, Chokmah; 5, Geburah; and 8, Ho.
Likewise, the female power follows the path of spheres 3,
Binah; 4, Chesd; and 7, Netzach.
3. The Tree of Life must always b fexible. Remembr that the
diagram is a flat represntation of a three-dimensional real
ity. It is a common mistake for students (and teachers) to
forget this imprant pint. Call to mind the Cosmic Sphere.
It consists of three rings. These rings equate to the three pil
lr on the Tre of Lf. D you know which one? Te answer
to the riddle lies not in the fat diagram of the Tree but in the
three-dimensional reality of the Cosmic Sphere.
In order to discover the secret, we must briefly enter the
realms of astrology. The Zodiac teaches us that there are three
qualities: cardinal, fixed, and mutable. Cardinal equate to male,
for it is assertive and i nitiatory in its action. Fi xed signs are
steady, unchangeable, and therefore neutral. Mutable signs are
changeable, adaptable, and therefore female. By relating these
qualities to the rings in the Cosmic Sphere, we can disover how
the
rings correspond to the pillars on the Tree of Life (see figure
8, page 88) .
W I I O T I I I C M A G I C A N D T M I C A I A L A
Ring 1 : Connects top, south, base, and norh. It equates to
the cardinal signs and therefore belongs to the right-hand
pillar.
Ring 2: Connects east, south, west, and north. It equates to
the fixed signs and therefore blongs to the middle pillar.
Ring 3: Connects top, east, base, and west. It equates to the
mutable signs and therefore belongs to the left-hand pil lar.
I
I
w I
I
, ,
,
/
#
,
TQ
&
Figur a. T Rin o t Comic Sp.
MMt
, . . , , . . 6
hchtcc-LmcDODatcc OLc
Once you establish the pillars, relate the remainder of the Tree
to the Cosmic Sphere. Bfore doing this, it is necessary to famil
iarize yourself with the spheres of the Tree of Life. A table of
these can b found on page 91 . It is by no means comprehen
sive, for there are many possible atributions and assoiations.
However, as with al l magical matters, it is far better to starr
with a few simple facts and then add to the basic scheme in the
light of knowledge and common sns. A litle well-understood
information is always far better than endless reams of non
related i nformation. Time is saved and confusion is avoided
by adopting this approach.
In dealing with the sphere it is bst to continue with the idea
of simplicit frt, followed by thinking carefully and quetioning.
The basic guidelines are easy to follow. Each sphere is a spcific
tp of existence that is govered by a specific energy patern.
Perhaps a good example would b a village in which there are
eleven hous. Ech hous contains a family and its blongings
and has its own system of hous rules. No to houss or familie
are the same, yet together they make up the village as a whole.
If you consider the village to b the entire Tree of Life and each
household a sparate sphere, you will soon bgin to understand
how the Tre of Lf works. Ech sphere has four worlds, or levels.
Te are:
The Divine level.
The Archangelic level.
The Angelic level.
The Physical level.
W
I I O T I I I C M A G I C A N O T M I C A I A L A
This arrangement does not really tell us much; i n fact, it
inevitably gives the wrong impresion by causing pople to think
that they have to bow to some god or try to evoke an angel to
get anywhere. There are no gos or angels, but there are images
that can, if you are well-versd in the tehnique, b quite usful.
By far the bst way of using each sphere is by frst examining
the physical end and realizing that there are three more state of
existence bhind it. The four worlds equate to the four elements
( Air, Fire, Water, and Erh). From a pracical point of view, Fire
equates to ideas and pwe. Water equate to thinking abut thos
ideas, Air equates to using that energy, and Earh equates to the
physical end result.
Twenty-to traditional paths connect the spheres. The paths
are not simply deoration or some sor of saffolding to prop up
the spheres; they are distributed in a special way and are very
ptent channels of energ fow. Te Tree could not fnction with
out the paths (in the sme way that elerical compnent would
not work without connecting wires or printed circuits). Students
of the Cabala usually make one of to classical mistakes: either
they avoid the paths ( preferring some fantasy world within the
sphere), or they nail themslve to the crosof pathworking (which
is another word for self-deluding drudgery). If you wish to use
the paths correcly, first you must lear about the spheres as they
really are, and then you must lear abut the paths as they apply
to you. Study the diagram of the Tree of Life, think abut it, get
to know it.
C I A T I I
9
hc bQhctc Othctcc OLc
Sp Nam Cor Rulin Plan
l. Kether Transparent Uranus
Z. Chokmah White Neptune
3

Binah Black Satur
Daath Ultraviolet Pluto
4

Chesd Blue J upiter
5
Ceburah Red Mars
6. Tiphereth Cold Sun
1
Netzach Creen Venus
8. Ho Orange Mercury
9
Yeo Silver Mon
l0. Malkuth The Colors of the Elements Earh
hcPcgatVcVc
There are to ways in which we may view the Tree of lifein its
ow right as a pure abtract symbl, or as a practical living struc
tre that will enhance our live. Tis chapter is concered with the
later, although of necessity we must examine the structure in
order to understand it and thereby make use of it. Traditionally
there are ten spheres, together with that mysterious nonsphere,
Daath. The Neative Veils are abve the Tree, and some expla
nation of thes is necessary bfore moving on to the main struc
ture. I have mentioned abstraction, and in realit the only way
to
view the Negative Veils is by using abstractions. It is bst to
view these veils as yet another sphere, a sphere of nothingness.
Nothing exists in exactly the same way as something; without
n
othing we could not have something. It is the spaces bteen
the leters in a word or the silence bteen notes of music. It is
W
I I O T I I I C M A G I C A N D T M I C A I A L A
the background against which all of manifestation is viewed. In
the science of numbers, zero is just as important as any other
numbr. One with a zro added bome ten. I our ccle of breath
ing there is a point at which we are not breathing; it lies bteen
the in-breath and the out-breath. Nothing exists in its own right,
and the meditation of nothing is most rewarding for thos who
pursue this line of light.
We have to b careful in defining nothing, and not confus it
with the absnce of something. For instance, if we star with a
plateful of fod and eat it all, we say that there is nothing left,
but this is not strictly true. The fo has simply changed loa
tion, and eventually through the action of body fuids it will
change state. Howeve. it exsted, and it still exists, albit in a dif
ferent form. Mater can neither b created nor destroyed. This is
a physical law that is indisputable. You cannot reduce something
that exists into nothing, or no thing. You cannot banish it fom
physiclit; all you can do is alter it stte of exisence. You cannot
create mater; all you can do is alter its natureither physically
or by using the principles of Magic. Nothing exists, in its own
right, and is unalterable, yet everything that dos exist has come
from nothing in the first place.
The way to understand the zero sphere is to imagine it as the
sphere of pure potential-untappd, undisturbd, and unrecog
nized. It exists, but it is not yet realized. Its practical application,
howeve. is enormous. The nearer we get to zero, or stillness, the
nearer we are to that ptential. Compare this approach with the
more ppular puruit of cavorng around in a plastic circle. Ever
ritual should star by using the pwer of stillness, hence the idea
s
given to you abut preritual relaxation and the common concept
of pace and pwer. During the high pint of a ritual, when we
are directly instructing the subonsious mind, it is imprant to
W
push aside all distracting thoughts and feelings, which get in the
way of stillness. The more we relax, the more we approach still
ness, and the bter the result. Te same can b said abut med
itation and contemplation. Stil l ness, or the abi l ity to reach
nothingness, is the way to true power. It is fiting that the zero
sphere should b the sphere bfore the Tre of Life.
Kether-Uraus
Te frst sphere on the Tre of ufe is Kether, the sphere of origins
and binnings. How do anything bin? Quite simply it bgins
in the mind as a thought, and by thought I mean original thought,
the typ of thinking that is uniquely yours and blongs to no one
els. There is a world of difference bteen consious thoughts,
in other words thinking about something, and pure original
thought. This typ of thinking is difficult to desrib. It has to b
obsered and understo if you are to gain the full value of the
Kether. Ever new invention, piee of music, and line of potry is
the direct result of original thought. Everyone has this capacity,
but few use it, thereby robbing themselves of the opponunity to
b themslves. Kether is the sphere of bing.
To b yourslf and realize your full ptential, you must strive
to b original. Now can you M why the search for the real self
is M imponant? At bst, most humans are a por refection of
everyone els's ideas. Confusd and blind, they desprately tr to
mke this image real wt preicable consquence. All filure and
lack in life is largely due to this fact. It is inesapable.
Accept nothing without thinking abut it frt. It was by lok
ing upward at our own galaxy, the Milky Way, that humankind
r
eally bgan to think abut its place in the univers and its rela
tio
nship with the stars. As yet there was no order or disernible
94
I I O T I I I C M A G I C A N D T i l C A I A L A
pattern, but there was the beg
.
nning of many ideas and postula
tions. Original thinking was bing applied~mething had causd
these stars to appar, and that something was deemed to b Go.
Later on, humankind was to discover that Go also lay within
their own being.
From a purely practical point of view, the sphere of Kether
should be used in all self-searching operations. It will prove to
be of the utmost value for finding who you are and what you are
capable of. In addition to using a visual image of galaxies of stars,
you can use other attributions, such as a single point. All lines
FlguN .T Cho Star. A sinularit wi lgh arw symblizin IIM
an gnmec lp WaWtln fm t slnl sr.
W
and geometric shaps emanate from a single point. The Chaos
Star is a go example of this ( se figure 9, page 94).
just as the sphere of Kether indicates bginnings, so dos the
Chaos Star symbolize the bginning of manifestation and cre
ation. The Chaos Star reprents the singularity of the big bang,
which manifeted from a pint sure. Tis can als b se n from
a more mystical-religious-metaphysical viewpoint in the Bible.
"And G sid, let there b light: and there was light" (Gen. 1 :3).
Te light is the vast explosion of the big bang, when everything
exploed in all direions at once. Te Chaos Star symblize this
pint of bginning, and its eight arrows depict the ac of creation
going out in all direions.
Kether blongs to Uranus. The planet Uranus symblizes the
pwers of intuition and original thought. Uranus also indicates
how a prson will deviate from the norm in a binh chan, and its
aspcts will tell if a prson will b constructive and inventive or
if he or she will b eccentric and disruptive. In any case, it shows
how such a prson will exert his or her ability to be different.
One funher atribution of Uranus is the crown, which is placed
on the head of every true king. Such a king would rule his land
with power drawn from the abilit to b original and from the
abilit to b slf-motivated in the truet sns of the word. A man
st apan from the common herd by right.
Chokah-Neptne
At the head of the right-hand pi l l ar of the Tree is sphere 2,
Chokmah: the pillar of psitive action and the idea of the uni
v
ersal father. Potential has now bcome polarized into male and
fmale, and in Chokmah we are dealing with the forer. It should
always b understo that humankind is a mixture of male and
"
I I O T I I I C M A G I C A I O T i l C A I A L A
female. There is no such thing as total male or total female on
planet Eanh. Kether represnts power, movement, and acivity.
Chokmah reprets pwer bing direed along a spcifc cour.
The single pint has bcome a straight line or circle. The random
paterns of galaxies have now resolved into the structure of the
Ziac.
The planet Neptune is given to Chokmah. Neptune rules
our ability to b inspired, and inspiration carries with it a qual
it of emotion that uplifs the soul. Humankind was inspired by
the order contained in the stars to do great things and forge
ahead using power free from restrictions. How often have you
heard of an inspired work or act? It is the Neptune ability within
us. Neptune can raise you to the heights of inspired thoughts
and actions or it can lose you in the maze of unreality and over
idealistic impracticalities. Always there is a choice, and the right
choice is based on the wisdom of correctly applied power. The
original idea has now bcome a dynamic force fowing through
corret channels. However, power without a target and without
form is of no real value, so we must look at the next sphere on
the opposing pillar to continue on this journey to physicality.
Dinah-Satr
Sphere 3 is named Binah and is the natural domicile of the Great
Mother. The Great Mother gives binh and implies limitation. It
is for this reasn that Satr is given to this sphere. Neptne is fu
idity, Satur is solidit. The key word of Binah is understanding
,
and it is regretable that Satur is so litle understo, bing clas
sifed as the great malefc. Without limitation you would not ha
ve
form, there would b impossible situations, and you would ha
ve
neither a by nor anything to stand on. The lesson of Binah is
C I A P T I I 6
t
"all is as it should b." I other words, if you originate disordant
and destructive ideas at Kether thes will find power and pssi
ble funher confusion at Chokmah and then will eventually find
form as restricion in Binah. You as a human bing are responsi
ble for who you are and all that manifest around you without
exception. The truth of the mater is that you create your own
troubles and exprience the negative effects of Saturn. No one
else is respnsible. The reverse is also true: originate from true
slf-seking, wis ways and you will achieve prfect results. The
law of caus and effet ceass to b a curs, and burdens bcome
achievements, due to understanding. As a funher pint of contac
and contemplation, your straight line or circle has bcome a tri
angle of teeul side. Te more astte of you will have notced
that the minimum numbr of three suppns is necessary to pro
duce a stable strucure, for a table with only to legs is bund
to fall over.
Chesed-Jupiter
Sphere 4 is name Che and is the sphere of abundanc. It is als
the home of jupiter, the planet of joy, wealth, and opponunity
for expansion. The position of this planet in a binh chan will
indicate how that prson is likely to receive or b denied these
bnefits, but as always choice is the keyword. Everone has this
p
int of contac with abundance, yet few realize its ptential, due
to the wrong choice. If you are not experiencing lasting abun
dance do not blame fate or class yourself as unlucky, this is not
tr
ue. Abundance exists for everone, al l you have to do is find
the key to unlok the dor.
Chesd is expansion in ever sns of the word and expan
sio
n implies a free and unrestricted flow. When you are truly
f
I I O T I I I C M A G I C A M O T i l C A I A L A
attuned to Chesed, you can never want for anything; you are
scure bcaus abundant supply will always exceed the apparen
t
lack. Envy and greed similarly pint to a complete lack of under
standing of reality. Wanting to have what smeone else has is the
wrong approach, and it distracts your thinking. If you wish to
bcome rich, then never bdge the rich their wealth; instead,
use this to inspire you to be wealthy-not in exactly the same
way, but in your ow way. Think rich, think wealth, think abun
dance.
Remember, ask and it will be given. Nothing will ever be
denied if you ask and blieve in the laws abundance. Depnd on
thes laws and trust your inner powers of plent, then allow this
pwer to fow. Remembr that you are dealing with the principle
of generosity and that this works bth ways. A wise prson can
b truly generous, for they will never fear lack-there is no such
thing.
Gebura-Ma
Gburah is the sphere of energ and acion. Wasted or out of con
trol energy is usually due to lack of understanding. It results in
anger unwanted force, antagonism, and even war. To ever acion
there is an equal and opposite reacion, according to the laws of
physics, and this is true on all levels. Life's energies should pro
duce acion along the right paths, provide that you ti frt and
then act.
Mar is the planet of Gburah, and Maran energy needs and
implies control, for every action must cause a result. Btter to
plan and organize, rather than bing impulsive, for we are always
responsible for our actions, b they in the mind or in physical
terms. Cause and effec are linle understo, so we give usless
W
excuses to cover up our lack of control, or we have a convenient
get-out claus s that we can blame something or someby els,
usually the gos, fate, detiny, or if you really want to indulge in
passing the buck, karma. The laner excuse is now an accepted
blief panem by millions of pople who have not even thought
about the concept, who have failed to realize the true implica
tion of what they are blieving in. Any problems are truly yours,
you caused them in the sme way that you are now learing how
to caus fr ber things to happn. Tinking is the caus. Wrong
thinking prouce undeirable effes. Change your thinking and
you are bund to change your life for the bner. The key to the
energies of Geburah is stop, think, and then act in a responsible
manner.
Tphereth-Sun
From Geburah we return to the middle pillar, the sphere of
lphereth and the pwer of the Sun. Its symbl is rhe six pinted
star, which consists of two perfectly interlaced triangles. The
figure sugests balance and the harony of opposites, the key
words of this sphere. liphereth is right at the heart of the Tree
and is connected to every other sphere (except Malkuth) . just
as the Sun is at the center of our solar system, so liphereth is
the center or nerous system of the Tree. It is in this sphere that
we must seek to b what we will, in other words, be ourselves
while drawing on the energies of al l the other spheres. Those
who seek knowledge of the central ego and self should always
lok toward liphereth.
Balance and harmony are correct life expressions. A far cr
from reality, most of life's tragedies and inner conficts are due
to trying to b something that we are not. B yourself and all els
10 I I O Y I I I C M A G I C A I D f i l C A I A L A
will fall into place in prfec harmony. Again, the concept of right
thinking must be applied, for to indulge in negative and non
balanced thinking is to go against what you really are. So not
only do you get the results of such thoughts you also prouce a
dash of interests with resulting inner tension. By seeking within,
by using your subonsious power corretly, you restore the bal
ance and you bcome your self.
All natural healing of unbalanced conditions blongs to this
sphere, for what is disase and disomfon but a lack of balance?
The solar energies restore balance by adjusting the energy pat
terns so that they once again conform to the way you should b.
Apan from healing, whatever is put into the subonsious mind
will bome a realit. By se king the tuth abut what you are and
what you need, M shall you have all that is right and propr. A
ppular misonception is to view yourslf as a typ, for instance:
"I am a Sagitarian" or "I am nervous." If you tell yourslf these
things often enough, you will become these things. Fonunately,
choice can always be exercised, and the proess is reversible.
Therefore, Tiphereth embraces all that you may bcome, so it is
a mistake to narrow the field of possibilities and restrict the self
in these ways. Use Tiphereth as your sphere of guidance.
Netch-Venus
Sphere 7 is named Netzach and contains those energies atrib
uted to Venus. In Cabalistic lore it is named "Victory," a strange
name to assiate with the planet of pace and love; at frst glance
you would think that this would be attributed to Mars. So we
should look a litle deeper. Netzach is the sphere of attraction
and desire pwer. Popular misonception may sugest that yo
u
should gain victory over your desires. This is simply incorrect-
M
on the one hand, such a victory would be oppressive, which is
hardly Venusian, and on the other hand, you can no more tm of
desire power than you can stop breathing prmanently. It is the
vicor over misireed deires that is imprant. To desire is not
wrong; it is what you desire that matters. There is victory in
attracting into your life all those beautiful things you wish to
have. There is vicor in replacing lust with love, and there is vic
tory in achieving or having the unobtainable. To stoke up the
fires of desire power is to want with all your hear. The real vic
tor is to desire all the things that you wish to have purified of all
harful ides. You can have whatever you deire but take care not
to do this in the wrong emotional or mental state.
To deire money is not wrong, but to b gedy or deire sme
one else's money is wrong. The energy is bing misdirected, and
the laws of abundance have not ben realized. Likewis it's wrong
to desire another person without consideration of the other
person's needs and feelings. Life is ruled by give and take and
sharing. You cannot force some one els to love you or conform
to your ideas. True love is binding bcause the laws of atraction
complement each other. Anything els is just a por compromise.
Rituals for love often fail for this reason, for it is not love that is
bing sught, it is invariably contol over sme one els. Far bt er
to sek lasting love in pastures new than to tr to force another
bing to conform to an unobtainable ideal. The laws of Netzch
teach give and take, rather like a fower. A fower needs to have
its seds ferilized, so it atracts inscts by giving color, sent, and
honey. S it is with humans; we atract in proprion to what we
g
ive out. If you express disharmony and greed, you atract these
into your life. Purify your emotions and feelings and use desire
pwer to bring into your life all thos things you really ned. Such
is
the lessn of Netach.
M I I O T I I I C M A G I C A I D T i l C A I A L A
Ho-Mercr
Sphere 8 is named Ho, and its planet is Mercury, the "messen
ger of the gods .. Mercury rules communication, the way you
speak and think, and it is the planet of the conscious mind.
Correctly controlled emotions are essential if desire pwer is to
work, and in this sphere you have to lear how to use the mind
as a tol for achievement.
The conscious mind is a tool. In the right hands it is a tool
for learning and applying that knowledge for advancement. It
can be a source of trouble, complaints, and utter confusion if
it is rigidly educated to the wrong standard set by the self,
because it is then at variance with the self. When used to plan,
compare, examine, and make decisions around the needs of
the slf, it is funcioning corretly, as a tol instead of an encum
brance. The ability to think and then di rect the subconsious
mind is magical, but the need to indulge in book learning is
largely self-defeating unless such a person has no other ai ms
in l ife.
There is nothing wrong with knowledge if it can be applied
or if it satisfies a need, but it is the ability to think in simple
terms that gets results, and that is what matters. It is essential
to control the mind by seeking peace and then direct it into the
appropriate channel. In other words, a mind full of confusion,
darting about from one fact to another, will not produce con
crete results or infl uence the subconscious mind beneficial ly.
A quiet, orderly mind concentrating on the objective enables
you to plan out your campaign of action and helps you to sort
out the wheat from the chaff in magical terms. As you think,
so you are. Quiet, calm, contemplative thinking gets results.
M
Yeso-Mon
Much as ben said and writen abut the Mon and its magical
lore, probably baus the Mon rle our imagination. ( will not
duplicate effon in the mane but rather concentrate on the more
usful magical pssibilities. There are three paradigms in which
t suboniou mind my b infue: Tg, which i sphere
8, Hod-Mercur; emotional desire, which is sphere 7, Netach
Venus; and the pwer of the imagnaton, which blongs to sphere
9, Ye-Mon. Te bst plan of action is to us all thre in pro
pron to your nes and abilte. Sm prefr to Uthe mind, and
they are classifed as hermetic or inhibitor; others prefer to stoke
up the emotions, and they are classifed as orphic or excitator. By
themslves neither of the will get reults. You have to us sme
blend and you have to U the imagnation. You have to M in your
mind's eye what you want, or nothing can happn. For the lan
guage of the subonsious is in picre and symbls.
Yeso and the Mon also gover our repns to life and our
habits, so it naturally follows that progress is made when you
disard thos habits that are unprouctve or bad. This area of life
is well wonh a study in its own right, and you will b surprisd
just how habitual you really are. One of the keys to getng results
is knowing that when new thought bome habit, it works auto
matically. Te les n is plain to M Change your thinking, encour
age new more desirable habits, and everything changes for the
bter, staying this way automatically.
Makuth-Eah
Malkurh is bth the sphere in which we stan our upward search
for prfection and the sphere in which we exprience physicality.
M6 I I O T I I I C M A G I C A I O T i l C A I A L A
All the previous spheres find expression i n Malkuth, so it stands
to reason that if there is imbalance in these spheres, the result
will automatically b undeirable conditions on the physical plane.
Humankind instinctively looks skyward for inspiration and
answers to its problems. We lok to the stars and to the gos for
help. In a way, pople are right to lok upward, for the problem
exists in higher spheres, but not as karma or the anger of extra
terrestrial bings or UFO-related entities. It exists in the misdi
reed enery paters within the sphere of the Tre of Life. Te
are not external to us, they are pan of us, for each of us are our
own Tree.
The lesson of Malkuth is therefore quite simple-uter con
ditions are the result of inner thinking, and therefore the solu
tion to the problem is within the problem itself. Not only is
Malkuth equivalent to the physical world, it is also that ideal
istic state we visualize as the Inner Temple. Its symbols are the
Encircled Cross, the double cub, and the four elemental gate
ways of power. Through these doorways we contact and use
the power of the Tree of Life and allow that power to produce
physical results. The whole of the Tree of Life rests in Malkuth
and finds its eanhly fulfillment therein. To work effecive Magic
we must start at Malkuth and its Inner Temple, opening these
doorways to the vast storehouse of power available from the
rest of the Tree. Unless this sphere is organized, understood,
and worked with in a sane and snsible fashion, physical results
will either b unrewarding (at bst) or unchangeable (at worst).
By building up the Inner Temple along correc symblic lines, we
form stable ground for the rest of the Tree to grow and bear
fruit.
Daath-Piuto
There is a barrier bteen the power of Daath and yourself
that barrier is fear. Nothing prevents growth more than fear.
Always rememb in reality there is nothing to fear except fear
itself. By fear I do not mean the normal protective fear we exp
rience during moments of danger; I mean unfounded fear, fear of
G, fear of the unknown, far of pushing ahead baus it might
not work, and so on. You have the pwer to do anything, to b
whatever you want to b, to have whatever you wish; let no one
tell you otheris. Results depnd on psitive thinking and blief
in what you are doing; fear destroys creation bfore we can even
stan. Wen you bat fear you acquire much more than the pwer
to create; you acquire slf-determination and total freedom from
the imaginar demons that plague humankind. To sek the pwer
of Daath and its planet Pluto you will have to overcome these
fear and tabo s. The path is not easy, but you can succeed if you
are determined enough. The solution to a fear is like a problem,
within the fear itself; once baten, you are unafraid and nothing
can stand in your way.
Daath-Pluto contains the power to transform your life. By
bating fear, superstition, and taboos and by shining light into
the darkest comers of your mind, you will exprience this trans
formation. In ancient times an initiate was put through fear
some tests and ordeals to see if he had the necessary qualities
expected of such a person. Today's initiations contain a poor
refection of this idea. Facing up to and beating fear is vital to
slf-development, although we no longer ned the lion's den or the
pit of fire. We need to sarch within for the caus of fear, and use
the power of Daath to shine the powerful light of cosmic truth
M I I O T I I I C M A G I C & D T . l C A I & L &
onto the caus and M them for what tey 8- lgt always ilu
minates darkness, and so it is with Daath. Once a thing is in full
view, we can see it and understand it, thereby equating it and
eventally transforming it. To live is to b feand to b feis the
reality of life. The Tree of Life is your plan of freedom.
bummatyOthctccOLc
Blow is a summary of the imponant principles of the Tree of
Life. It explains the essential information that you should not
forget. After you have carefully read this chapte tr to reall as
many of the outstanding pints as you can.
At the top of the Tree we have sphere 1, named Kether. It rep
resents the bginning of something and M equates with original
it and individuality. It is the sphere of new ideas. As this is the
first sphere, all the others emanate fom and are contained within
it. It contains all there is, and as such it represnts pure poten
tial. At the physical end it is bt reprented by the plane Uranus.
A photograph of the galaxy will give you a prfe idea of the all
ness and dynamic pwer that is Kether. Its symbl is a crown. As
for color, while white is traditional I prefer to use transparency,
rather like clear glass, for although Kether contains all the colors
they are not as yet manifest.
Sphere 2 is named Chokmah; its keyword is wisdom, and it
represnts the All-Father principle. From a physical pint of view
its planet is Neptune and its color is pure white. Te Zoiac also
fits well into this sphere, for is not the sience of the stars noth
ing more than pure wisdom?
With sphere 3 we move to the oppsite pillar and the Great
Mother. This sphere is named Binah. Its color is pure black, and
its ruling planet is Saturn. It may seem strange that the appar-
ently restrictive planet Saturn should equate to a mother, but
remembr that in its correc aspct Satur is the planet that gives
fon, and birh is the giving of fon. The keyword for this sphere
is understanding.
Back on the right-handed pillar once mor we arrive at sphere
4, Chesed, the color blue, and the planet jupiter. Here we are
dealing with limitless and abundant expansion in keeping with
the idea of the fortune-bstowing god of the vine. The keyword
is merc, but pleas do not confus this with the version dished
out by Christianity. This sphere repreents pure mercy, free from
religious overones.
In direct opposition we have sphere 5, named Geburah. Its
color is red and its planet is Mars. The keywords are ;ustice and
might. Like Saturn, Mars often has a bad reputation bcaus it
rules agression and war ( among other things); however always
remembr that although everhing fits on the Tree, it is far bter
to exclude negative atributions and seek the positive possibili
ties instead. If you lose your tempr, you ruin your chances of
controlling pwer by losing control and thereby dissipating that
pwer. This sphere therefore represnts energy, enterprise, and
initiative.
On the middle pillar we arrive at sphere 6, named Tiphereth.
Lok at its psition. It is central to the whole Tre; therefore, like
the center of the solar system, it bcomes the light within your
inner slf (in human tens). Middle pillar sphere are to abstract
to have colors; however, the colors yellow or preferably gold may
b usd. The keywords are beaut and harmony.
Our next sphere is number 7. Its name is Netzach and its
p
lanet Venus. Its color is emerald green. Venus is the principle of
atraction. It is our prsonal magnetism that helps us bring into
frition the nicer things in our live. Victor, which is the keyord
M I S O T I I I C M A G I C & o T M I C A I A L A
of this sphere, may at first seem quire odd until we realize that
by controlling our emotions and redireting them as desire pwer
we are bound to gain victory over circumstances.
Sphere 8 is named Hod; irs planer is Mercur (the symbol of
the mind), and irs color is orange. Mercury rules communica
tion-the way you spak and think. The major lesson you can
lear from Mercur is to reorganize your thinking into simple,
realistic paters, moving away from the more chaotic fors of
the accepted norm. The training of the mind is an essential pan
of all real Magic. Flexibility, adaptability, and communiation
are the keywords of this sphere.
Sphere 9 on the middle pillar is named Yesod, its color is
silver, and its planet is the Moon. The Moon is responsible for
our imagination-hat pwerful magical tol that gives us access
to the subconsious mind represented by Tiphereth. By using
the imagination, we shap all that is around us. litle wonder
that the keyword-foundation-is so apt. We have the ability
to build whatever we wish in whatever way we wish in our
imagination.
Finally, we reach sphere 1 0, Malkuth, and this is the Eanh
sphere. The end product of all that has gone bfore: magically, it
is the sphere of the four elements. By using these elements we
apply power to physical mater and shap this according to our
needs. Malkurh is our ideal world in addition to bing the Inner
Temple, yet another idealistic stare of existence in which we work
all meaningful magical rituals. Te difference bteen the ideal
world of Malkuth and planet Enh is blatantly obvious to every
one. There is a world of difference, yet the scret of Malkuth is
in bringing the ideal into physical fact. Such is Magic on a prac
tical level, for Malkurh is in reality the sphere of pracicality. With
regard to colors, there are of cours four, one for each element.
C I A , T I I 6
These are yellow for Air and east, red for Fire and south, blue
for Water and west, and green for Earh and norh.
hc OtOD Othc bQhctc
When thinking about the spheres, bar in mind their position.
For instance with sphere 4, Chesed, we have the expansion of
Jupiter, with the underlying tone of the right-hand pillar, in other
words, psitive outfowing with generous and kind emotions. Or
with sphere 5, Geburah, the us of energy based on our abilit
to receive it using the power of the mind. Lok at the diagram
of The Tre of Life in this chapter ( figure 6, page 81 ) ] read this
chapter many times; and think abut the spheres, the numbrs,
and the ideas given to you.
Relating thes to the Cosmic Sphere is not difficult. Sphere
1 , Kether, belongs to the uppermost point, whi le sphere 1 0,
Malkuth, blong to t bs. Tis ft i well with the age-ld idea
of God above and man blow or, put in practical terms, initial
pwer and final prouct.
Sphere 2 is likely to give most Cabalistic thinkers something
of a problem; however, this is solved by giving the entire outer
structure to this sphere. The reason is simple if you remember
that, although the ruling planet is Neptune, the other main atri
bution of Chokmah is the Zodiac, which, in OM implies the
.
idea of the three rings.
We are now left with sven spheres, excluding Daath. These
blong to the faces of the Magic Cub, using the ruling planets.
For example sphere 8, Hod, equates to the eastern face of the
cub, while sphere 6, Tiphereth, naturally blongs to the center.
Here we have a prfect sheme. In the center is the Sun, around
which are arrayed the planets. The whole of this magical solar
1 I I O T I I I C M A G I C A M D T M I C A I A L A
system is, as one would expct, surrounded by the stars in the
form of the Zodiac. All that remains is to loate that enigmatic
sphere of Daath. Despite the ideas and taboos found in other
MUC of inforaton, Daath, toeher with it Pluto rler equate
to transformation that leads to ultimate pwer and total realiza
tion. The myth of the Phonix affords valuable clues as to the
correct loation in that this mythological bird is consumed by
fire in order to be reborn. This, together with the vast power
potential of Pluto, must mean that Daath is to b found at the
center also, within the Sun.
hcMcxagtam
As you have come to obsere, symbl diagrams are inevitably a
flat representation of a three-dimensional reality. The simple
Encircled Cross is represntative of the Cosmic Sphere, and now
the Tree of Life can b sen to b an extension of this sheme. As
a student of Esoteric Magic, you should lok at al l other sym
bls in this light, for there is much to b gained and leared from
symbols.
Te Hexga M bloved of the Glden Daw, is ye another
plan of a three-dimensional configuration. Do you know what
this is? Consider figure 10 carefully.
Note that there are six pints. What dos this sugest? The
answer is the Cub ( six faces). There are other clues, some of
which are to b found in the Tre diagram. That is, provided that
you allow this to b flexible. Notice the arrangement of spheres
( and planets) around the center of the Tre (Tphereth-Sun).
HOD (Mercury)
NETACH (Venus)
BINAH (Satur)
is opposite to
is op
p
site to
is opposite to
CHESED (J upiter)
CEBURAH (Mars)
YESOD (Mon)
lll
M
M
Wm
nt(Sn)
W
Figur l0. T Hgam.
This, of course, agrees with our conception of the magical
cube. If you now look at the Hexagram, adding the appropriate
spheres and planets, you will see that not only dos it agree with
the cub plan but the Tree of Life as well. The Hexagram is there
fore a fat representation of the Cub ( see figure 1 1 , page 1 1 2) ,
or Inner Temple.
Also notice that the Tree of Life constantly sugests the idea
of polarity. This can be seen not only in the pillars but in many
other areas as wel l . Look again at the Cube and Hexagram.
Mercury-Hod is representative of the conscious mind, while
Ill I I 0 T I I I C I A G I C A I 0 T I I C A I A L A
W
G
MWm
O

Ju
p
W W
0 0
0
YW W WN
M
0
Wq
Figur 11. T Mgic Cu.
jupiter-Chesed equates to the deepr mind. They are both con
need with the mind but from a different pint of view. Likewis,
Venus-Netzach and its assoiations with attraction, desire, and
female qualities is exacly balanced by the male-dominated pwer
of Mars-Geburah. The essential part of this idea is one of bal
ance. This is indicated quite clearly by the middle pillar and the
C M A P T I I 6 IIJ
sphere of Tiphereth, which is central to the entire Tree design.
You will also note that Tphereth (Sun) is also placed at the cen
tral balancing pint of the Cub.
amatzDgTOutc
wththctcc Lagtam
Continue with your work on the planets. Te information gained
will b of value in helping you understand the Tree in a prsonal
sense, for each planet relates directly to a sphere. Familiarize
yourslf with the Tree diagram. Make sketches or draw the Tree
of Life carefully onto a card. This may b usd as point of con
centration during subsquent rital work. Color the spheres using
crayon, poster paint, or felt-tip pns. Obviously, it is impossible
to us transparent ink for Kether or ultraviolet for Daath, s the
may be left blank and the actual color presumed for the time
bing. In keeping with go magical practice, get involved with
this simple task, take your time and us your ingenuity to create
a pesona/ Tree diagram you can b proud of. The more you put
in, the more you get out.
CHAPTER
MOWTO EREC AND
AT TO EACH SPHERE
In order to make us of the Tre of Life, it is essential that a real
istic approach b usd, fre from over complexity, incorret atri
butions, and other nonrelated ideals. It is also essential that the
Tree paradigm b pesonal rather than general. Only by adopt
ing a prsonal approach can the tree truly reveal its meaning.
There are many misonceptions concering the Tree of Life,
and prhaps the greatest is the idea that this is a son of ladder
that has to b climbd in order to evolve. Blief paters such as
this do nothing for the an and practice of Magic and are, in any
cas, completely fals. The only real evolution is one of ridding
ourslves of such slf-retricive ideas. Forget abut evolving and
accept the more corre concept that you are evolved. Tis is most
imponant, for failure to realize this truth is bund to limit your
lif
e and, of cours, restrict the pssibilities offered by the Tree.
One example of this is the preumption that the supals (sphere
1, Kether; 2, Chokmah; and 3, Binah) are not accessible to the
student. They are presumed to be beyond him or her. This is
tM I I O T I I I C M A G I C & N O T M I C & l & l &
absolute rubbish and is based on the outmoed system of grades
advoated by the Order of the Golden Dawn. In this system, the
novice was initiated into each sphere, gradually climbing the Tre
e
as the Order sw fit. The higer the sphere, the more diffcult the
task-r so we are lead to blieve. Naturally, the higher spheres
were resrved for individuals of rare talent and powerful abili
tie. Let us forget all about rising up the Tree by means of grades
and meaningless initiations. Instead, we will us the Tree as it is
meant to b usd-as a plan of ptential and a means of slf-dis
covery.
The Tree consists of ten spheres (eleven with Daath) . Each is
different, bing a spcifc cateorization of energy, and each con
tains its own inner truths directly relating to the individual. In
order to gain access to the knowledge of a sphere and, of course,
to the power therein, it is essential that you learn how to erect
each sphere and how to equate to it meaningfully. Not an easy
task if you blieve traditional source. Forunately, the task is not
as difficult as you would think; in fact it is quite easy, provided
that cenain guidelines are followed.
Each sphere, by its very nature, is a three-dimensional con
figuration rather than the convenient fat circle given in the Tree
diagram. You work within this rather than on it or outside it.
Also, although the Tree of Life shows these spheres as being
separate, connected by paths, this is not strictly true and can
easily lead the student to presume that the spheres are in fact
sparated by space. By far the bst way of loking at the spheres
is to ignore the way in which they are spread out, for this is
only a convenient way of representing a complex arrangement.
Instead, adopt the idea of one structure in which all the others
may be found, rather like a room with different colored win
dows or perhaps a house containing several roms. The main
C I A P T I I
'U
stucture has already ben given to you. It is the Cosmic Sphere
of three rings. This equates to the lowest sphere on the Tree of
Life, known as Malkuth or the Kingdom. Malkuth is the sphere
of the four elements and the ideal world. Let us examine this
in
a litle more detai l .
The Cosmic Sphere, which we will refer to as Malkuth from
now on, contains everything. Therefore, the entire Tre of Life
my b found within its strucre. Tis has already ben disussd
in the previous chapter in which the spheres were alloated to
the noal pints and to the inner cub. The Tree of Life symbl
i a fat reprentation of this three-dimensional strcure, which,
in tum, is the Cosmic Sphere of Malkuth.
Malkuth is the sphere in which all Pracical Magic is worked.
Note how this is done by using an assortment of words, ges
tures, symbols, and physical objects backed up with the power
of the imagination to help attune the mind to the task in hand
and, of course, the energy being used. The accent is on con
tacting or attuning to a specific type of energy, usually epito
mized as planetary. What are we actual l y doing other than
bringing this energy into our consciousness? We do not travel
to a planet or to some remote part of ourselves to do this; we
allow it to fow by recognizing that it exists and thereby allow
ing it into our l i fe. This proess can easily be seen in the flat
Tree diagram in which the entire Tree of Life impacts, or finds
fruition, in the base sphere of Malkuth. That is the function of
this sphereo act as a pint of impac for energy. Bfore energy
cn fow, we must first recognize it, using symbols and so forh,
and then allow it to flow into our life. In Malkuth this is done
by attuning this sphere to the energy required and then allow
ing this to enter into the sphere of Mal kuth through the four
elemental gateways.
m I I O T I I I C M A G I C a o T M I C A I A L A
The sphere of Malkuth can therefore b atuned to anyhin
g
that lies abve it-in shor, the entire Tree of Life! To do this
is
not difficult, but it dos, like all magical work, need some con
sideration and practice before it can b truly effective. We will
consider this atunement in a moment but, for now, let us rerum
to Malkuth itself.
Bfore your magical work can b effective, it is essential that
the Cosmic Sphere b constructed carefully and practiced until
it is sond nate. Afer all, if the bas sphere is smewhat shaky,
then one can hardly exp the rest of the Tre to b stable. Trees
ned rots in deep ferile earh lest they blow over or stare. It is
the same with Malkuth.
The beter the base sphere, the better the Tree scheme. So
resist the temptation to rush ahead hoping to find shorcuts to
knowledge or presuming that Malkuth, bing the lowest of the
spheres, is hardly worh any detailed consideration. This would
b a prime mistake, for Malkuth is the key to the entire Tre and
the only real gateway to pwer.
You have ben given many useful ideas with regard to the
sphere of Malkuth. Thes should b worked with and extended
in any way that you fel is right, for prsonal involvement is 8
major factor in successful master of Magic and the Tre of Life.
By all means us thes ideas to the fullest, but do remembr that
it is your own ideas that will ultimately prove to be the bst. B
guided by feel, and do not b afraid to tr out new ideas. It is
beter to try, even if you do make mistakes, than not to try at
all. Keep a magical notebok in which to record any impresions
or ideas reeived either during meditations or at any other times.
B methodical and practical; it is bound to pay off in the end.
Atuning the sphere to Malkuth (as oppsd to consideration
of the entire sphere) is a simple affaia provided that cerain rules
C I A P T I I )
l
i
are followed. These rule apply equally to all other spheres. First
must come cler intenton. I other words, know which sphere you
a
re working. This may sound obvious, but all to ofen there is
prumption rather than asrion. A cler well-thought-ut inten
tio
n is a major key to successful Practical Magic and is no less so
in eteric maters. Once the intenton is clear organize the temple
in such a way as to enhance this purpse. Bring in the appropri
ate correpndence to help fous the mind along the chosn path
or energy pater. In the cas of Malkuth, this would mean bring
ing in thos objets that will sere to remind us of the nature of
this sphere.
Bfore you stan to purchase masses of equipment or cluter
the temple up with all manner of atributions to b found, stop
and think. Simplicit is always the bst way to get results. In fact,
one or to well-hosen items are bund to b far more effective
tan a whole hot of ods and ed acquired fom dubious sur.
Take nothing into a temple unles it is understo. Sund advice
indeed.
With this sphere, you are mainly dealing with the four ele
menrs. These may be represented by the four weapons or their
equivalent. Do remembr that it is not vital to purchase, say, a
Magic Sword. Thes things cost a small fonune. Instead, use a
substitute such as a small knife or dager. This may be prson
alized according to your needs. Alternatively, it is possible to
obtain inexpnsive reproduction swords or find real swords in
sond hand shops at moerate price. It is not the cot, or indeed
the shape and size that matters at this stage. All that you are
loking for, in this case, is a symblic representation of the ele
ment of Air. Think about this. Use your imagination and apply
that all-impnant prsonal touch, even if the ideal Magic Sword
is not at hand.
lW
I I O T I I I C & G I C A I D T i l C A I A L A
A Magc Ro or Wand should b made. Agin, u you imag.
inarion to determine what you would like to M as a represnta

tion of the element of Fire. By thinking in this way, you are bund
to arrive at a succession of designs that will teach you far more
than simply copying something out of a bok. Magic Cups can
als b puhs quite cheply. Tey cn b made of m or eve
glass. Once again, it is all a question of choice, based on your
own thoughts. Finally, the Magic Shield should b made by your
slf using meal, wo, or CW stif crd. Te deig is ver ipr
tant. Forget abut Pentagrams and other trendy designs. What
do you think should be emblazoned on the Shield? When you
have decided on this, find some way of transferring this design
onto the Shield. Ter are mny ways. Felt-rip p or pster paints
are among some of the pssibilities. Also remembr that it really
dos not mater if you have an anistic touch or not. What dos
mater is that you tr in your own way to reprouce the ideas in
your own mind. To tr is to succed, no mater what others may
think, and, in any case, any sincere, original effort is wonh a
thousnd imitations or copies made without so much as a sond
thought.
hcatOt
Perhaps the most versatile and usful of all magical tools is the
tarot. Although it is not the purpose of this book to enter into
detailed disussion of this intricate system, I will advance a few
usfl ideas that you, the student, may care to expand in your own
way. Tarot cards fit the Cabalistic sheme with a precision that
cannot be described as accidental . In brief, the seventy-eight
cards are divided into tenty-to mior cards and fify-six minor
cards. The major cards blong to the paths that are disussed in
Ill
te next chapter. For now, we will confne ourslves to the minor
ca
rds only.
The minor cards are divided into four suits of founeen cards.
Naturally, each suit equate to one of the four elements. Leaving
aside the coun card ( Kings, Quens, Knights, and Pages), we are
lef with for cards, ten for each suit or element. It is the numbr
that gives the due to the corre arrangement on the Tre of Life.
The suit indicates the correct magical direction by its weapon
and element. For instance, the 1 0 of Swords blong to Malkuth
(sphere 10) and to east (Swords). Likewise, the 8 of Cups blong
to Ho (sphere 8) and to magical west (Cups).
The complete arrangement of the minor cards is given in the
following table:
SE W S WT NOT
Swords Wands Cups Shields
Kether Ace Ace Ace Ace
Chokmah Z Z Z Z
Binah 3 3 3 3
Cheed
4 4 4 4
Geburah
5 5 5 5
Tlphereth 6 6 6 6
Netzach
7 7 7 7
Ho 8 8 8 8
Ye
9 9 9 9
Malkuth l0 l0 l0 l0
No tarot card represnts Daath.
To us the tarot in Cabalistic work is quite an easy mater,
for it lends itlf easily to this. In the cas of Malkuth, the four 1 O
could b placed on the altar aliged to their repctive direcions,
or could b placed on the appropriate wall or quaner within the
lW I I O T I I I C M A G I C A I D T i l C A I A L A
temple. They may be used as symbols for contemplation or as
astral doorays through which one passes in the imagination.
The sene depiced on a card may then b explored to M what
impressions aris in the mind. Other ideas include their us as an
onoff switch for each element. In order to do this, one has only
to educate the consious mind in the basic idea that face up opns
the elemental gate while face down closs it. Ingenuit will sug
gest other uses.
In order to atune the Cosmic Sphere to another sphere, one
simply has to change the physical corrpndence and, of cours,
the inner imaginative assoiations. The corepndence of a par
tclar spher 8 t subje of muh dbt and heted exchange
but this ned not interfere with your work, for most of the atri
butions are, to say the least, highly dubious. Far bter to apply
common sense and simplicity.
The most obvious link with each sphere is through its ruling
planet, and M it is to the correpndence of the planets that you
must first turn i f you are to successfully contact each sphere.
However, the planet is only pan of the picure, one level, so to
spak. There are three more.
Ech sphere consists of four worlds. According to tradition, these
are:
Atziluth The world of origins, or Divine level
Briah The world of ceation, or
Archangelic level
Yetzirah The world of foration, or
Angelic level
Assiah The world of expression, or
Physical level
(AirThought)
(Fireesire)
(Watermotion)
(Earh-Physical
Object or Situation)
C I A , T I I y l8
The pwer of each sphere may therefore b tappd by bring
in
g it through each of the worlds to its ultimate fuition in Assiah
( the physical ) . Natural ly, each world may be explored and
a
pproached direly, for, depite opinions to the contrar, there are
no br e be you and a parcular level-U are opn to you.
Bu
t how to approach, understand, and eventually us each level
is i ndeed a complex problem-r so it seems. Leaving aside
psudoreligious atitudes and assoiated dogma, the answer, as
always, is contained in the Tree of Life.
There are four worlds. These equate directly to the four ele
ments in the following way: Te Divine or G level bt blongs
to the element of Air by vinue of the fact that the cosmic circle
originates at east ( origination bing the keyword). To south and
the element of Fire must go the creative world of Briah. The for
mtive world of Yeirah blongs to wet and the element of Water
and, fnally, the nonh and the element of Enh blongs to Assiah.
Although there are other suppd traditional arrangemen each
with their own merits or dogmas, thes assoiations are correct.
Naturally, each student must accept or deline the invitation to t
out this carefully delibrated system.
The erection or attunement of each sphere is bst done by
atending to the physical end first, using suitable correpndence
and then working through each of the four levels, either from top
to btom or in reverse, depnding on the nature of the work in
hand. Perhaps the easiest way to derib this is to give an exam
ple. Let us consider a meditation of the sphere of Yeso.
TcOd-NOODNcdtatOD
Gather the appropriate correspndences, in this cas thos of the
Mon. This would involve using silver candles and altar doth, a
l8q
I I 0 T I I I C M A G I C A I D T I I C A I A L A
mirror ( indicative of the reflecive Mon), a go lunar incense
,
and the four 9s of the tarot. Having atended to these prelimi
narie, all that remains is to opn the temple in the manner given
in the Master Ritual. The high point of the ritual would b the
atunement to Yesod followed by a meditation. This is done in
the imagination in the following way:
First, dire your atention to the Crown. Tis is the symblic
point from which all power flows and also equates to the All
Father. Imagine that the Crow is stdded with ten jewels, one for
each planet (or sphere) in the appropriate colors. In the case of
Yesod, this would b a silver jewel or prhaps a pearl. Se this
begin to glow with bright silver light and i magine that this is
moving downward into the temple. The power must then be
allowed into the temple through the four elemental gateways,
starting at magical east, the Divine level of Atziluth, and pro
ceeding around the circle, through each level (or world), finally
terminating at magical norh ( Assiah). By far the bst way to do
this is by imagining that there is a doray in each wall of the
inner, cubic temple and that, at your command, each one opns
allowing the silver light to enter. The exact manner of doing this
is largely a mater of choice, but it is always a go idea to bring
in the control symbol of the magical weapns. For instance, at
magical east, imagine that you are holding the Sword (do this
physically if you have a real Sword) and that as you pint this at
the dorway, it opns.
Suitable words may b spoken as long as they are yours and
they do not contain undesirable elements, such as subservience
to the gods and so on. Simple statements of fact are bst, such
as, . Through this poral, under the control of this Sword, do
I
contact the (name level) of the sphere of Yeso to make manife
st
its presence within this temple. May this be so. " Shor, simple
C I A P T I I y
.J
sta
tements of fact are wonh far more than any long-winded and
half-understo invotion direed at sme distant deit or other
ent
ity. Deal with power directly until you fully understand the
a
n of building and using telesmatic images. In any case, avoid
the traditional images and names, for these are largely corrupt
and unusble without considerable moification.
Notice what has been done so far. You have contacted and
invoked the positive ( Al l -Father or God) aspect and power
descended in a clokwise direction. To balance this out, invoke
the negative, or receptive, female ( Eanh Mother) . Direct your
atention to the lower pint, as symblized by the magical Cub,
and M this glow with silver light. Allow this light to ris upward.
Again, this can be seen to enter the temple through the four
gateways, this time in counterclokwise direction, starting at
east.
Forget all thos silly stories abut counterclokwise rotation
around the circle bing evil or having anything to do with Black
Magic or Witchcraft-his is nonsens. Clokwise rotation rep
rents male, counterclokwis represents female. Those unfor
tunate souls who leap around their circles in a counterclokwis
direction, hoping to contact the Devil, have not even begun to
understand the first principles of magical work!
All that remains is to concentrate on the center. There are
many ways of doing this. Ingenuity, personal involvement, and
p
ractice are bound to sugest god ideas. Here are some ideas
that you may care to try out.
The whole point of a magical meditation is to gain useful
inf
ormation that will b of value, not only in magical work but
in life as well. There is litle pint in prforming meditations out
of sme sens of duty or bcaus it seems to b the done thing.
Meditate for a purpose. B pragmatic. In order to remove con-
lW I I O T I I I C M A G I C A M O T M I C A I A L A
fusion and, at the sme time, gain the maximum amount or relat
able information, it is necessary to narrow down your awareness
to within definable limits. This is done by continuing to us the
coret atributions in the imagination and by confning the med
itation to thos areas likely to be most prouctive. In a gener
al
sens, the center and the four gateways provide the bst means
of contacting the realit of a sphere and so should b usd until
other ideas emerge.
The center can b represented by a golden cube, usually in
the form of an elabrately cared altar, although there are other
variations. By changing the color of this altar to the prime color
of the sphere, you have a very potent symbl. Hold this in your
mind and then allow ideas to arise around it. It is pssible to take
this funher by adding other compatible symbls that are in keep
ing with the nature of the sphere under invetigation. In the cas
of Ye, this could easily b reprented as a creent Mon that
lie on or abve the altar. Other symbls may als b usd. Again,
thes are all a mater of prsonal choice.
However, do chose carefully. In panicular, do not use the
atributions given in books unless you are completely satisfied
that thes are right for you. Bter to keep things simple than to
cluter up the mind with a variety of dubious and unrelated sym
bols that have n
-
t ben thought through.
The other main area of concentration is that of the four gate
ways. These may be seen as doorways within the inner cubi
c
temple or as separate temples each containing one of the four
weapns. Each separate temple could b explored and is likely
to reveal much in ters of eteric knowledge. I addition, us th
e
symbls of the tarot. Ech card, if usd within a correly atuned
sphere, will reveal far more than by using any other metho. In
C I A P T I I y l
sh
on, you will see more bcause your mind is already concen
tted along the right line of awarenes. Us in conjuncon with
the gateways, they for an admirable bas from which to explore
the fascinating realms of the inner mind. They may be seen as
actUally bing on the dors or they may b used as a basic sene
into which you enter and subsequently explore. The choice is
yours.
Do, however, keep in mind your loation within the Cosmic
Sphere, for it is quite easy to bcome lost in assoiated ideas and
side-tracks. This is prhaps the greatest sret of successful med
itations, for all to ofen the novice allows the mind to wander
aimlessly, rather than keeping it within the limits needed to pro
duce wonhwhile results. There is no need to strain over this. All
that is necessary is to use the symbls as controls. For instance,
if, during a meditation on Yesod, you are exploring the gate
ways, keep in mind where you are. This is quite easy, provided
that you use the appropriate symbol. With the eastern gateway,
you would, of course, limit the awareness to the yellow dor of
Air using the symbl of the Sword. Awareness may b narrowed
down funher by using the sphere atributions. If, for instance, the
sphere being worked was Malkuth, then you would bring in
additional symbolism to suit this. A good idea would b to see
a number ten on this door or prhaps the 10 of Swords. If the
sphere was Yesod, you would use the numbr nine and the 9 of
Swords and so on.
By using these ideas and building on them in your own way,
you will have a perfect system of self-discovery. Now we will
lo
ok at an extra dimension t
h
at is guaranteed to personal ize
your work and thereby reveal far more than was previously
p
ossible.
la I I O T I I I C M A G I C A I O T i l C A I A L A
LCOctDTOut
ctODa aCaLtcCtOD
Here are some useful attributions connected with the four ele
ments. In addition, you will see a list of the ten planets under
each element. Now is your chance to get interactive and disover
your prsonal planets and their diretions. To find your prsonal
magical directions, you will need a copy of your binh chan. The
bt way to obtain this is to order your chan calculations from an
astrological serice. You will then know where the zoiac signs
and planets are placed by studying the Triplicities table in your
chan. This will show you how many planets you have ruled by
each of the four elements of Air, Fire, Water, and Eanh. Then
study the aspts table, which will tell you what planets are ruling
in what signs. Staning with the first hous ( Arie) in your binh
chan, you will study each hous in tum, until you have covered
the whole of your chan from Aries through all telve signs of
Taurus, Gemini, Cancer, Leo, Virgo, Libra, Sorpio, Sagitarius,
Capricorn, Aquarius, and Pises.
To begin, find Aries in your chan and see if there are any
planets in this sig or hous. If there are any planets in this hous,
then they will all manifest through the south and the element
of
Fire, for Aries is a Fire sign. This always dictates which magical
direction you should work. Now fous on the second house,
Taurus, and M if there is a planet or planets in this sign. Then
move on to Cancer and so on. If, for example, you were to find
more than one planet in a hous or sig, all of the planets would
manifest through that house's direction and element. I hop you
can se the patern here.!
C I A P T I I
A
Symbol:
I
1 I
Magical direction: East
Magical weapn: The Sword
lme of day: Dawn
lme of year: Spring
Zoiac signs: Libra, Aquarius, Gemini
Keyword: Communication
,W
Human assoiation: Thinking and the realm of mental activity
Tarot card: 1 0 of Swords
Personal planets ruled by the Sword and the Air element (circle
appropriate plane(s) fom you bin chan): Su, Mon, Mer,
Venus, Mars, jupiter Satr, Uranus, Neptne, Pluto
FE
Symbol: I 1 I
Magical diretion: South
Magical weapn: Te Ro, Wand, or Spar
Tme of day: Non
Tme of year: Summer
Zoiac signs: Aries, L, Sagitarius
Keyword: Direction
Human assoiation: Desiring and the realm of creative activity
Tarot card: 10 of Wands
I
J I I O T I I I C I A G I C A I O T i l C A I A L A
Personal planets ruled by the Rod and the Fire element (circle
appropriate planet(s) fom your binh chan): Sun, Mon, Mercur
,
Venus, Mars, jupiter, Saturn, Uranus, Neptune, Pluto
WATR
symbl:
I
vi
Magical diretion: West
Magical weapon: The Cup, Hom, or Chalice
lme of day: Dusk
lme of year: Autumn
Zoiac signs: Cancer, Sorpio, Pises
Keyword: Receptivity
Human assoiation: Feeling and the realm of the emotions
Tarot card: 10 of Cups
Persnal planets ruled by the Cup and the Water element (circle
approprate plane(s) fom your bin chan): Sun, Mon, Mercur,
Venus, Mars, jupiter, Satur, Uranus, Neptune, Pluto
EAT
Symbl: I V I
Magical diretion: Nonh
Magical weapn: The Shield
lme of day: Night
lme of year: Winter
C I A P T I I y
Zoiac signs: Capricorn, Taurus, Virgo
Keyword: Having
Human assoiation: Acuality and the realm of physical fact
Tarot card: 1 0 of Pentacles
ll
Personal planets ruled by the Shield and the Enh element (circle
appropriate plane(s) fom your binh chan): Sun, Mon, Merc,
Venus, Mars, jupiter, Saturn, Uranus, Neptune, Pluto
In Magic, and in l i fe itself, we are constantly dealing with
plarit and its various ramifcations. The main concern is, how
ever, our relationship with life energies as indicated by the plan
ets and, of course, the ruling sphere. This gives you to ways
to lok at the maters, for there is you and there is energ. Bth
are sparate, yet both interac, and through this interaction you
create whatever you will. The nature and fow of energie is indi
cated by the movements of the planets and their interacions in
terms of aspcts and so fonh. It is not the purpos of this work
to enter into the complications of this, although it is panly cov
ered in chapter 9. For now, we will concentrate on cenain prin
ciples that may b used to enhance your magical work.
Each planet has a natural affnity with an element and there
fore has a natural magical direcion within the Cosmic Sphere:
PE EL MGIC DIRCIO
Sun Fire South
Mon Water West
Mercury Air Eat
Venus Earh Norh
Mr Fire South
Jupiter Water West
S tum Earh Norh
l I I O T I I I C M A G I C A N O T i l C A I A L A
Uranu
Neptune
Pluto
Air
Water
Water
East
West
West
By equating the planets to the sphere, you can give prime magi
cal diretions. Thes are:
W
Sphere l, 8
S
s.
6
W
2
,
4
. 9.
Daath
NT
3
.
7
Malkuth has no prime direction bcause it contains, and is the
reeptacle for, all the spheres.
In dealing with cosmic energies as they exist in their own
right, it is therefore bter to use thee directions, due to natural
afnit. For exmple, should you wish to explore the natre of the
Sun, you would us the principles given, concentrating and using
the prime magical direction of south. In brief, this would consist
of fousing the mind on the Crown and allowing golden ligt to
enter the temple staning at magical south, continuing in a clok
wise direction. The female ( receptive) pan of the sphere would
b brought into play by fousing the mind on the lower Cube
and then allowing golden light to enter the temple, again staning
at magical south, in a counterclokwis direction. The sphere is
now atuned not only to Tiphereth but to the Sun as it exists as
a source of energy outside of yourself. By using this metho of
atunement, it is possible to explore and understand the planets
and ruling spheres in terms of ptential.
Power, energy, potential-all it what you wil l-is, for the
ske of simplicit, sen as bing . out there" exening an infuence
on ourselves and on eanhly matter and so on. The opposite side
C I A P T I I y t
of the coin is the effect that this has on each individual. Every
human bing has access to pwer, even though they may not b
aware of this. This can b disovered through that prson's binh
chan and, as far as Eoteric Magc is concered, it can b relved
into planetary affinities with the four gateways once again. This
time, however, the accent and the usage is different, for here we
are dealing with the way in which pwer is accepted by the prn.
On page 1 31-1 32 you are gven lists of planets that are ruled
by the directions and the appropriate elements. These are very
imponant bcause they are taken from your binh chan, which,
in turn, is nothing less than a map or plan of your inner poten
tial and abilities. These directions are to b usd when atuning
the sphere in a prsonal snse and for any meditations and mag
ical workings involving you rather than pure energy. For exam
ple, suppos that you were exploring the sphere of Netach from
a prsonal point of view, prhaps to disover something about
yourself or how this sphere affecs your life and so fonh. Once
again, the proedure of using the upper Crown and the lower
Cub in a clokwise and counterclokwise directions would still
apply, for these are invariable principles. However, the prime
magical direction would b changed from the natural to the per
sonal. For instance, if a student had Venus ( the ruling planet of
Netzach) ruled by the Air element and the Magic Sword, then
the natural magical diretion of nonh would b replaced by east.
The use of the two alternative schemes gives each student
even more pssibilities, while using natural correspondences in
te bst pssible way. All that you need to remembr bfore stan
ing a meditation is which end of the plarity you are intending to
use or explore- you or it. In other words, do you intend to use
the sphere in a prsonal sns, or are you interested in the sphere
in
its own right? This must always b considered, for all magical
l@ I I O T I I I C A G I C a o T l C A I A L A
work is concered with either the subjeive (slf) or the objeive
( it) approach. As always, you must know what you are doing
bfore you do it.
Naturally, the next quetion is bund to b, . Can I combine
the to? " This will b covered in chapter 8 in which we lok 8
the real pwer of the Treethe paths.
CHAPER 8
A REALISTIC GUIDE
TO PATHORKIG

I have lost count of the numbr of magically minded pople who
have never bthered to work with the paths, either through lack
of knowledge or basic information or as a result of having suc
cumbed to what must surely add up to propaganda issued by
lodges and devotees of dogma. Pathworking, we are told, is an
abolute mut for all srious magcal practitioners, yet the manner
in which ts is tught ( and I U the word "taught" loly) is litle
bter than the absurd practices of spiritualists or those strange
limbtisting exercis pracced by tho who subrib to pudo
Easter meditations. Instead of using the paths as dearly defned
bundaries within which you may gather spcific information,
the accent is ofen more toward "let us M what happns." Real
magicians do not open themselves up to random probabilities in
this fashion, nor do they adopt what is litle bter than a hotch
ptch of symblic forms prented by so-alled expns, living or
de
ad. Instead, they adopt the much more sane approach of using
good techniques and realistic imagery coupled with common
IJ I I O T I I I C a & G I C A N O T M I C A I A L A
sns. Let us lok at the paths in detail and then formulate a real
istic technique for their exploration and use.
To bgin with, the Tree of Life spife tent-to paths, bur
there are far more. Given that everthing in existence must b con
tained within the Tree plan, there is an anomaly bteen what is
actually happning in life and the suppsed totality of the Tree.
It is this ver fac that demands a complete rethinking of the paths.
Let us consider a typical path-path eleven-which lies
been sphere 1, Kether, and sphere 2, Chokmah. From a plan
etar pint of view, in other words, the Assiah level, the only true
path to actually exist in physical terms, is that created when the
to planets are forming an aspect in the heavens. Any astrologer
will tell you that when an asp is fored ben to (or more)
planets there is a fow of energy. The nature of this flow is simi
lar to the combined effects of the planets forming the aspect.
Aspcts are an astrological and astronomical fact-they happn.
Where then, when a planet such as Uranus forms an aspect ro
the Mon, is the equivalent path on the Tre of Life? Apparently
it dos not exist! Yet this cannot b M for all is contained within
the Tree plan. To find the answer, we have to lok at how rhe
path structure originated.
To cut a long story short, there are twenty-to traditional
paths for the simple reason that the Hebrew language has only
tenty-two letters. Why Hebrew? Well, long ago when it was
necessary to hide magical workings from the demon-possesse
d
church, there had to b found a suitable writen vehicle for knowl
edge. The only suitable language byond suspicion and yet of re
al
value was Hebrew. Latin or Greek could not be used becau
se
priests could read and understand this without difficult. Hebrew
was not widely understoo, yet for the simple reason that it was
considered to be the biblical language, it was respectable and
IJ7
byond suspicion-an ideal way in which to communicate ideas
without atracting unwanted anention. The tradition of Hebrew
is still with us, even though it has largely outlived its usefulness.
Mny pople still anach geat impnance to Hebrew and thereby
los the realit of the Tre. Apan from making the Tree inflex
ible, there can b linle snse in trying to spak and understand a
language that is not your native tongue, other than for purely
academic reasons.
If we take all the possible permutations of the known plan
ets, we arrive at the true number of paths on the Tree of Life.
This amounts to no less than fihy-five! However, while it is
wel l to bear i n mind that these paths do exist and, at some
future date, you should bgin to make a study of these, for the
sake of convenience we wi l l confine ourselves to using the
accepted, traditional path arrangement. There are two good
reasons for doing this. First, it keeps the number of options
down to snsible propnions that the student can manage in the
initial stages of magical work; second, it would serve no useful
purpose to anempt to place al l the paths onto the existing Tree
design. To do this would simply serve to make the Tree virtu
ally indecipherable. We will therefore stick to the traditional
arrangement in this chapter.
By definition of the reality expsd by the movement of the
planets in the heavens, a path is a link between planets, along
which energy flows. It is the reality of the conjoined spheres as
expressed through their union. A fair comparison would b the
the wire that connecs to electrical compnents-without the
wire, no pwer can fow and each compnent is therefore unable
to flfill its function. Spheres can exist without paths, but with
out the linkage afforded by the paths, they are rendered inoper
ative. Such is the pwer of the paths. The lesson is simple. If you
IJ I I O T I I I C M A G I C A N O T M I C A I A L A
would sek the real pwer and ptential of the Tre of Life, learn
to understand the paths.
Like the spheres, each path has its own symbols and corre
spondences. There is only one set of atributions that is of any
real valuethe right one! Although I may b blabring a pint,
it cannot b stressed to strongly that most of the ideas, atribu
tions, and symbols commonly associated with the paths, are
absolutely useless. They stem from to main sources. First, the
Order of the Golden Dawn and its devotees blieved it and then
presumed to inform everyone about their disovery. The attri
butions of the Golden Dawn are nonsns, in paricular the colors
and the tarot cards alloted to the paths. It is well known that
this Order made cenain that the truth of the maters was never
revealed. This was parcularly the cas in the later years when
doa and te ne to tow snd in the eye of nephye bame
more imponant then helping them to find reality. In any case,
quite a lot of these suppsed atributions were arrived at using
methods similar to those used by a trance medium. To say the
least, they were unsientific and are bst forgoten.
The reality of any path lies in the combined effect of the to
spheres psitioned at either end. From this simple truth we are
able to build up a snsible st of meaningful atributions that will
srve us well. Let us take, for instance, path eleven once more.
This path joins sphere 1, Kether, with sphere 2, Chokmah. B
y
loking at the physical level, the planets, we can deduce a great
deal. First, the color of the path will be the combined color
of
the to planets. In shon, it will b a combination of tansparency
and pure white. The best desription is translucent white, and
the nearest equivalent would b something similar to the effe
ct
obtained by diluting milk with water. Another way of doing th
is
is to imagine that the colors do not completely mix so that one
is
l
suspnded within the other-rather like globules of oil in water.
All that mater is that you have sme means of erecting this com
bination in your mind and, al l things being equal, it does not
mater what form this takes, as long as the idea of combination
is adhered to. Us whatever suits you.
As fnher example: Path thinen, sphere 1, Kether to sphere
6, lphereth, would b a mixture of transparency and gold, while
path tenty-one, sphere 4, Chesed, to sphere 7, Netch, would
b turquois (combined blue and green) or any of the variations
of the to colors arrived at by using the ideas given previously.
Paths to or from Malkuth can b a problem, for this sphere has
four colors, those of the elements. Tis may b solved by using a
rich brown to represnt Malkuth.
Now let us turn our atention to the tarot. While the pedi
gree of the tarot is debatable, this dos not impair its practical
use. Versions of the Major Arcana featured in the ancient an of
memory were assoiated with the Coptic, Greek Onhoox, and
Roman Churches, where they remained, fragmented but recog
nizble, until reent inj udicious moerization of litrgy and tra
dition. Whether denigrated by religious zealots as . the devi l 's
picture galler" or hailed by magical practitioners as the lot bo k
of Toth, the tarot's place in Magc remains assured. A the Minor
Arcana cards fit the spheres, so the Major Arcana cards fit onto
the Paths. By far the bst arrangement to date is that given by
W. G. Gray in his notable books Magical Ritual Methods and
The Talking Tree. This arrangement is as follows:
PAT
I I
1
2
1
3
SE TAOT TUM
Heirophant
Herit
Star
l
I I O T I I I C M A G I C " 0 T I I C A I A L A
1 4
2"
J udgment
1 5
2
4 Empror
16 z Temprance
17

5 Dath
18
3
Hanged Man
19 4
-5 Jutice
20 4
-
Strength
21 44 Empres
22 5- Tower
23
s-a
Dvil
24
64 Lover
25 6-8 Chariot
26 6 Sun
27 7-8 Wheel of Forune
28 7 High Pietes
29 7-0 World
30 8 Magician
3
1 8--0 Fol
32 9- 1 0 Mon
The tarot trumps, l i ke the Minor Arcana cards, form an ideal
fous for meditation or contemplation, either within a ritual
framework or at odd moments when time prmits. Naturally,
knowing how the cards relate to the Tree of Life is bound to
enhance your understanding of the cards in a way not pssible
to thos who know nothing of this assoiation.
The actal magical working of a path is a relatively simple
afair provided that you are familia with the tehque for ere
ing the Cosmic Sphere and atuning this to a panicular sphere.
Without this knowledge, and lamentbly this is the nor for most
magcal oprator, pathworking is bund to b a labrious, unre
lated exprience, giving ris to much confusion, contradiction
,
and even wild speculation on the messages resulting from thi
s
C I A , l l l 8
.M
lack of a cohesive bas plan. At bst, it will take years to disover
anything worthwhile. At worst, it will simply add to the delu
sions of those who chose to carry on in an unsientific manner.
Each path is a combination of two spheres, so the logical
approach must be one of erecting each sphere followed by an
atunement to the path. Perhaps the easiest way to desrib this
is by actual example, so let us presume that the intention is to
work the tenty-sixth path from sphere 6, lphereth, to sphere
9, Ye. Here are sme usfl ideas that may b usd or expanded
on in your own way. They are for guidance only and are not to
b taken as a rigid framework.
btcQLDc-thc LOttcQODdcDC0
Obviously, an entire range of altar cloths to cover each sphere and
path would b extremely expensive to buy or time-consuming
to make. A beter solution is to have a plain white cloth and, if
possible, vary this by using either colored cord or strips of cloth
laid across the altar. In this case a gold cloth could be laid from
lef to right and a silver cloth laid from top to botom.
Us three candles, one for each sphere and one for the path.
The sphere candles should b in the appropriate colors, while the
path candle could be plain white. These may b lit at the appro
prate rime during the rital and will therefore for a usful fous.
Use the all-imporant tarot cards. Place the major card rep
resenting the path-in this case the Major Arcana card, The
Sun-in the center of the altar, being the main fous of atten
tion, with the path candle directly bhind it. In addition, use the
Minor Arcana cards. As you face magical east, the 6 and 9 of
Swords are placed to the east, the 6 and 9 of Wands are placed
to the south, the 6 and 9 of Cups are placed to the west, and
l
I I 0 Y I I I C I A G I C A N D Y N I C A I A L A
final l y, rhe 6 and 9 of Penracles are placed ro rhe norrh. The
sphere 6 (Tiphererh) candle is placed on rhe left and rhe sphere
9 ( Yesod) candle is placed ro rhe righr. These may be placed on
rhe al rar or, if you prefer, on rhe appropriare quarrers of the
remple. Available space may well be rhe deciding facror i n this
mater. Blow is a diagram of an ideal alrar arrangemenr for parh
rwenry-six ( figure 1 2) .
s,.Om
m
W
U
Pm
OmH
[;t--

W
Figur l8.Alar Arannn fr Pat Twslx.
0
Mer
CM
C I A P T I I 8
I am ofen asked abut incens for the path. Us either a com
bination of the sphere incenss or alteratively, bum these sep
arately i order that the ntal mingling of the sents will prouce
the desired effect. Tere is no need to purchase specially made
incens for each path.
btcQwothc DDctOtk
The proedure for atuning the temple to a path is similar to that
used with the spheres. Naturally, the temple would be opened
using the now familiar tehnique given in previous chapters. The
main by of magical work now divides into three phass:
1 . Atunement of the temple to the first sphere.
2. Atunement of the temple to the scond sphere.
3. Final atunement to the path.
You will remember, from the previous chapters, that there are
to distn ways in which a sphere may b invokither obje
tively or subjectively. In order to change from one to the other,
change the magical directions from natural to personal. Let us
first consider the objecive approach of working with the paths
in an exernal manner.
In dealing with the paths, it is not impnant which sphere is
invoked first; this is largely a question of prsonal choice. Let us
presume that you are staning with sphere 6, Tiphereth. Direct
atention to the Crown, M the gold jewel staning to glow, and
then allow golden l ight to enter the temple in a clokwise direc
tion, staning from magical south. Direct your atention to the
lower pint and the Cub. Again, this glows with the same light
and is then allowed to enter the temple in a counterclokwise
I.. I I 0 T I I I C M A G 1 C A D T I C A I A L A
direction, once more staning at magical south. Light the candle
representing this sphere as a symblic indication that the temple
is now opn to lphereth and the Sun. If using separate incense,
bum one now.
Next, invoke the second sphere, in this case sphere 9, Yeo.
Again the same proedure: direct atention to the Crown, allow
the light to enter in a clokwis manner, staning with the corret
magical direction, then direct your attention to the Cube and
allow light to enter in a counterclokwis direction, and so fonh.
In this cas, however, the light is silver and the magical direion
is, of course, west. Again, light the appropriate candle and burn
the incense of the sphere. Finally, atune the temple to the path.
There are several ways to do this, and with practice you will
doubtless find others more in keeping with your own needs.
Keep maters as simple as pssible in order not to burden the
mind with complexities and confus your subonsious. Imagine
a doray with the numbr of the path on it andor the appro
priate tarot trump. Pass through this dor and explore the real
ity of whatever lies behind it, or simply al low impressions and
ideas to aris in the mind. Naturally, this may once again b sym
bolized by the lighting of the path candle and the burning of
incens.
Other possibilities include directing atention to the center
and the inner cubic altar of gold. Alternate fashes of the path
colors may b seen around this with, prhaps, the tarot trump
lying on the top of the altar. From then on, it is simply a case of
using the mind to explore this funher by al lowing impressions
to rise up in the mind. There are many other possible variations
and alternatives, and it is sugested that you think about these
and then adopt that which appals to you bst, for the scret of

sUful Magc ofen lie in bing contented with a pancular way

C N A P T I 8 l

of working, rather than trying to . force" some idea to work. By

all means us the ideas given in this bok, but think abut them,
turn them over in your mind, and decide what is bst for you.
Provided that you have carried out the proedure carefully,
your mind will now b atned to the correct path in a realistic
manner. In shon, your consiousness will have ben narrowed
down to one field of infuence or tuned in to a selected band of
awarenes. At the end of the meditation, do dow in the noral
way. Tis may b given extra imptus by the extinguishing of the
path and sphere candles. At conclusion, write up any notes for
fnher consideration at a later date.
Having dealt with the subjecive typ of meditation, I should
now point out that there is the objective ( self) approach to be
considered. In order to do this, one has simply to change the mag
ical diretion as desribd previously. You will find it interesting
to compare results obtained from the to alternatives.
In the fnal chapter we will take maters considerably funher
by loking at your relationship with the cosmic tides and how
you may use this to your advantage.
hc ath
The following list of path colors will prove to b useful. In cer
tain instances, the sphere colors combine to form a funher color
( for example blue and yellow form green) . This may be used
instead of the more usual . oil and water" idea.
4
I I O T I I I C M A G I C A I 0 T I I C A I A L A
Pat Min Colon Altve Color
I I Transparent/White
12 Transparent/Black
13 Transparent/Gold
1
4 White/Black Gray
1 5 White/Blue
16 White/Gold
17 BlackRed
18 Black/Gold
19 Blue/Red Purle
20 Blue/Gold Green
21 Bl ue/Green Turquoise
22 Red/Gold Orange
23 Red/Orange Scarlet
24 Gold/Green Lime Green
25 Gold/Orange Ambr
26 Gold/Silver
27 Green/Orange
28 Green/Silver
29 Green/Brow
30 Orange/Si lver
31 Orange/Brow Russt
32 Silver/Brow
CHAPTER
THE COSMIC TIDES
I
In this final chapter, we lok at the spheres and paths in greater
depth and atempt to show how you may vastly improve your
work through the use of prsonal planetary attributions.
First we must return to the idea of polarity. It is evident
throughout the cosmic scheme, for exampl e Crown/Cube,
eastwest, norh/south, center/priphery, and so on. It is also evi
dent in everyday life; in fact, nothing would happen without
polarity. We would have inertia. The study of polarity reveals
much to the dedicated seeker, but for now, consider one aspect
only-the polarity existing bteen you and life energies. By this
we mean those energies that appear to be outside of the individ
ual and are categorized under convenient headings, such as plan
etary or elemental.
OwctaDd bymbOm
First realize that power fows freely from a creative source. This
source is without form or direction and is unknowable in the
14 I I 0 T I I I C M A G I C A 0 T I C A I A L A
normal sns. The Cabalistic Tree of Life reoizes this by refer
ring to the Negative Veils. Esoteric writer W. G. Gray simplifies
this by adding a zero sphere to the top of the Tre. Howeve what
should b bre in mind is that this nothinges, this unknowable
source of pwer, dos exist and is the cause of the entire Tree.
Trying to understand this source is impossible from a consious
pint of view in that it is to abstract for the mind to grasp. Such
are the difficulties encountered when dealing with this state of
nonexistence.
In the realms of Practical Magic, whether the magician real
izes this or not, he or she is giving form to the abstract source,
which, in turn, purs its pwer into thes thoughts. Sustain thes
thoughts and results are inevitable.
Humankind's ability to us the power of the creative source
is byond disputehat is, unles one listens to retricve doas
such as tho offered by religions. However, owing to the abstract
nature of the source and the way in which this assists manifesta
tion through human thoughts, various typs of image have ben
used. Go is one such image. The source lends power to images
regardless of whether these i mages are good or bad, which
accounts for the misery so evident in toay's world. It is there
fore vitally imporant to slect images that are beneficial rather
than self-restrictive. God, as such, is an image-nothing more.
lying bhind any go-image is the eternal creative source from
which true power emanates, and it is therefore a mistake to pre
sume that Go is power.
An individual's ability to contact and make use of the pwer
of the source is made much easier through the use of images.
Gos, Archangels, Angels, and the like are all convenient images
for this very purpose. They are symbls. Likewise, the planets,
elements, and the etire Tre of life are als symb
l
by which ere-
.4 9
ative power may be recognized and used. Put simply, they are
spifc image that, if usd correcly in the mind, provide a chan
nel for the fow of creative energy. For convenience, we adopt an
attde of mind that sugets that pwer is out thereit is obje
tive. Most magical work uses this objective approach, but it is
only one pan of a to-pan equation.
LbjcCtVcOwct, bubjcCtVc Owct,
aDdtaDtDgaDct
One of the bst ways of examining human ptential is to us the
birth chart. This is nothing more than a symbol ic plan of a
person's potential . It is not, as some would sugest, a map of
destiny or a guide to karma. These dogmas should be rejected
by those who truly wish to know about Magic. Litle work has
been done on the purely esoteric impl ications found in such
chans, which is a pity, for much can be gained in these maters.
One such area of research is concerned with the disovery of a
prson's ruling planets. Apan from mundane us, such as which
planet rules, say, health in an individual's chan, there are obvi
ous esoteric pointers.
Every planet in a birth chart is a symbolic point of contact
with objective power, and much use of this is made in astrol
ogy. You have probabl y heard of astrol ogical predictions
through the use of transits and progressions. Put simply, this
means that the astrologer calculates when a planet in the heav
ens is forming an aspect to a planet in your birth chart. From
this, depending on the nature of both planets, certain trends
may be deduced. Notice that I say trends. This is al l that any
astrologer can do. No one can predict with complete accuracy,
for the simple reason that each individual has the right of free
15 I I 0 T I I I C M A G I C A I 0 T I I C A I A L A
choice as to how he or she will use these energies. Prediction
works bause most pople are predicable-not baus kara,
fate, or any other negative ideal takes control, but bcaus most
people choose to be so.
The planets in the heavens, known as transiting planets, are
the symbolic pointers to specific typs of creative energy. The
planets in the birh chart, known as natal planets, are snsitive
points that are symbolic of energy reception by the individual.
Transiting planets are therefore objeive pwer, natal planets are
indicative of subjective power. The constantly changing rela
tionship ben transiting and natal planets is mesured in ters
of aspcts. An aspct is simply a way of measuring when a tran
siting planet is capable of supplying its specific type of energy.
Te are measured in terms of angles. Some angles (such as 90)
are considered difcult, while others (such as 1 20) are considered
bneficial. However, the main point to remembr is that when
an aspct is formed, power fows from the creative source to a
specific area of life. For instance, suppos we are dealing with a
jupiter transit to a natal Sun. The effect would be that jupiter
energy would flow and connec with the prson's inner bing, as
symblized by the Sun, the effets of which would work them
slve out in terms of the combined effect of the to planets. One
pssibility would b an increas in optimism with prhaps a mea
sure of good fortune. Of course, this is an oversimplification;
there are many other factors to b considered. Nevertheless, the
idea of a transit supplying the power to a receptive planet in the
birh char is correct.
What we must now consider is how to use this principle i n
a magical sens. When transit planet aspects natal planet, what
dos this tell us? In essence it shows that the polarit that exists
between objective power ( out there) and the recepti part of
C I A , T I I y
.J.
ourselves indicated by the subjective natal planet ( withi n) is
actually causing power to fow. If we look a little deeper, we
will see that the flow of power, as indicated by the aspect, is
dearly exhibited in the Tree of Life in the form of paths. What
is a path other than the channel along which power flows
beteen to spheres or two planets? Aspects therefore equate
to paths of power.
Any planet is a symblic indicator of a spifc t of energy.
It als corepnds to the Asiah level of a sphere. Now, consider
this:
Obiective Powe: equate to the All-Father psitive pan of a
sphere. A planet in the heavens is indicative of this force.
Subiective Powe: equate to the Enh Mother reeptive pan
of a sphere and is symblized by a planet in the binh chan.
Therefore, there are thre pssibilities:
1 . Objetive pwer as indicated by the planets in the heavens,
and their paths, as indicated by the foring of aspcts to each
other.
2. Subjeve pwer as indicted by the plae in the birh chan,
together with similar paths formed by aspcts.
3. Perhaps the most impnant is the combined effect of obje
tve plane forming paths of pwer to subjeve plane in the
binh chan. Let us now consider what this means.
LOtctCOtkDg
DVOVDgLbjcCtVcOwct
In the first sheme, as the planets move around the solar system,
they naturally form aspcts, each aspct giving rise to a path of
l
M
I I 0 T I I I C M A G I C A M 0 T M I C A I A L A
pwer. For instance, when the Sun asps Mercury, path tent
five (Tiphereth-Hod) is formed and power flows. You will note
that neither planet assumes the role of psitive or negative; both
are equal . Magical l y, this may be investigated by usi ng the
normal techniques given in chapter 8. An aspctarian may be
usd to determine when such paths are fored. ' Natrally, when
an aspect is ocurring in the heavens, the power is at peak and
the resultant magical work is bound to be more effective than
at any other time. It should be remembered that this dos not
mean that a panicular path can only b worked when its equiv
alent aspect is formed in the heavens. Paths may be worked at
any time but are likely to yield better results when an aspect
exists.
LOtctCOtkDg
DVOVDgbubjcCtVcOwct
To us this technique you will need a copy of your binh chan.
Either you can prouce it yourslf or one may b obtained from
the many astrological serices available.2 Armed with this infor
mation, you are then in a prime psition to invetigate the paths
from a prnal pint of view. Much may b lered abut the slf
by using this technique. In this subjetive approach, the pronal
magical directions are used throughout.
athwOtkDg
The third sheme brings together both objetive and subjetive
moe of pwer and leads to true pathworking. Tere have ben
many atempts to ponray pathworking, but most have been a
copy of outmoed Golden Dawn ideas. The following sheme is
byond doubt the bst available, for not only do it rnform to
l
J

sensible strucure, it also takes account of what is happning in

the heavens and how this relates to you. This typ of pathwork
ing has the advantage of linking together the psitive, objecive
power of the heavens with the subjective pan of yourself. It is
the ultimate in polarity working.
Te bt way to illustate this t of pathworking is by exam
ple. Let us supps that you are abut to work path tenty. This
combines the spheres of Tiphereth and Chesed and the ruling
planets of Sun and jupiter. There are to ways to do this. Either
the pwer flows from sphere 6 to sphere 4, or the opposite. It is
therefore neessary to determine bfore hand which planet is to
act in the positive, objetive manner. For the sake of our exam
ple we will assume that sphere 6 is to ac as the objective force
while sphere 4 assumes the role of bing receptive.
Attend to correspondences and other preritual matters,
and open the Inner Temple. Direct your attention first toward
the objective sphere/planet by using the clockwise spiral of
golden l ight from the Crown (gold being the color corre
spondence of sphere 6) . See it enter the temple i n a clokwise
direction starting at magical south ( the normal magical direc
tion of the Sun) . Allow this to build up in the imagination and,
of course, make use of correspondences such as candles,
incense, tarot cards, and so forth. The objective part of the
equation is now complete.
Now you must bring in the subjective pan. Tur your aten
tion toward the bas Cub, which is now to ac as the symbl for
the subjective force of jupiter/Chesed. Imagine that this glows
with blue light and that it rises upward in a counterclokwise
direction. Because you are dealing with your own subjective
planet, you must now us your prsonal magical direction as the
point of entry into the temple rather than the normal direction
15.
I I 0 l I I I C M A G I C A I 0 l I I C A I A L A
( which, of course, equates to objective power) . This will vary
with different people. For the sake of our example, let us pre
sume that your personal magical direction for jupiter is east.
Therefore, M the pwer enter the temple in a counterclokwis
direction staning from magical east. Again, allow this to build
up in your mind, bringing in appropriate correspondences and
so fonh. The remainder of the work will deal with the combined
effect as given in previous chapters.
D remembr that a pat can b worke at ay t. Howeer
if you know when thes paths are acally bing formed, these
prios will most cenainly lend weight to your effons bcaus
you will be in tune with what is actually happning as dereed
by the cosmic tides. The only way to know when thes paths are
formed is to have smeone prepare an asparian showing when
planetar transits are asping your natal planets. The alterna
tive is to learn how to do this yourslf. Any go bok on astrol
o will help you with this. 1
Although the greater pan of this chapter has been devoted
to paths, consider the sphere in their own rght. The, als, may
b worked from a plarit pint of view using similar tehniques.
Up to now you have used only the objecive approach, involving
the natural magical direcion of the planet. Let us now take this
funher.
As with the paths, there are three pssible prmutations:
1 . Objective, using the planets in the heavens.
2. Subjective, using the planets in your binh chan.
3. Colletive, which is a combination of objective and subjec
tive planets.
#
Objecve Planets
Deal with the realit of the pwer of the planet (and sphere) in its
own right. Normal magical directions are used, for example,
Magical norh for Venus and its ruling sphere of Netch. Sphere
opning would consist of bth clokwis and counterclokwis
opning around this magical direction.
In dealing with the pure objecive pwer of a single sphere,
kep in mind that your work is with objecive pwer. Te normal
magical direction applies; however, in more advance work you
may chos to bring in the additional idea of the acual position
of the planet/sphere in question. For example, if you were work
ing with the objective pwer of the Sun, you would us magical
direction south. If, at the time of working, the Sun was in, say,
the sign of Taurus, then, by virue of the fact that this is an Erh
sign, solar pwer would also manifest through magical norh.
Subjecve Planets
Te equate to the planets in your birh chan that are, of cours,
receptive in nature. In this case your prsonal magical directions
apply, which may differ fom the normal one. Neverheles, the
spcific directions should b used for this typ of working.
Here we deal with fixed planets and aspts that can b med
itated on and worked with fom a prnal pint of view. In shor,
they are the bst way to discover self. For this, tum to your pr
sonal planets. Two imprant points emerge. First, there is a nat
ural linkage between a planet and its magical direction, for
example, Mercury-Sword-magical east. This relates to the obje
tive moe of power. In other words, the Magic Sword is the con
trol symbl for the objeive, psitive pwer of Mercur and its
15 I I 0 T I I I C M A G I C A I D T I I C A I A L A
sphere of Ho. Scond, each weapon ( and direcion) also has a
sond rulership, which is determined by the planetar positions
in your binh chan.
Let us suppose that your Magic Sword is ruling Venus. From
a subjective point of view, Venus and its equivalent sphere of
Netzach should b sought at the magical direction of east rather
than at the traditional (objeive) direcion of nonh. Natrally, the
Magic Sword will replace the Shield as control symbl. Such a
working would consist of using both clokwise and counter
clokwise temple opnings around the prsonal magical direc
tion. In case of confusion the rul
e
is this:
For objective working, use the normal magical direction
together with its appropriate control symbl.
For subjective working, use the prsonal magical direction
with its appropriate control symbol.
Collecve Workngs
The Tree of Life is said to have thirt-to paths. This may seem
a strange statement, yet it happns to b true if one considers the
effects of polarity. For instance, it is a true fac that the Sun in
the heavens must form aspects to the Sun in your birth chan,
therby foring a path. Add the ten paths M fored to the tent
to traditional interphere paths and we have a total of thiry-to.
Think abut this. A path btween thes planets is real and there
fore workable.
Collective working of a planet/sphere is a simple affair that
may b linked to actual aspcts bing formed in the heavens or,
as always, may b done at any time. As with other shemes, bt er
results are bound to ocur when an actual aspct is formed due
to pak energy flow. First direct atention toward the positive,

C I A P T I I g
objective planet and allow the pwer into the temple in a dok
wise direcion. Then direc your atention toward the subjective
planet (which of cours is the same), allowing this to enter the
temple in a counterclokwis direcion. Nex, proeed as normal
with your meditation.

FINAL WORD
I
This bok has ben designed to help you build up a useful basis
for growth and to give you lots of original ideas. The success or
failure of the bok depnds on how much you are prepared to
consider and apply the ides. From now on it i up to you to con
tinue with the work in your own way and at your own pace.
Some additional information may prove to b of value.
You will come across many ideas, concepts, and ideals in your
magical sarch. Never accept thes as gospl or reje them out of
hand. Tre knowledge is acquired by loking at everhing coming
within your awareness and then asking why? Question al l .
Remembr that the path of true Magic lies i n bing an individual
within the whole, only by questioning is this pssible.
Te sharing of exprience and knowledge is quite valid, pro
vided that individuality is not sacrificed in favor of the herd
instinc. It is one thing to join or prhaps form a group for mutual
study or the accomplishment of a common aim, but it is another
to b a slave to feelings of bing left out or using the suppsd
H I I O T I I I C M A G I C A D T l C A I A L A
comfort of a group to bolster a lack of self-confidence. Apan
from groups, soial esoterics has litle to offer the serious stu
dent-thes affairs are bst lef to the herd or thos who are des
tined to b the puppts of whatever trend is in fashion.
Western minds must follow the Wester path. This, in effe,
means that you must lok at the traditions of the Wet and adopt
thos that are meaningful. This is not an easy task, for much of
our Wester tradition has ben buried under suprtition or do
matized by would-b priests, both past and presnt. Bcoming
devotees of a guru may b a valid Ester practice, but it is the
antithesis of the Great Work here in the Wet. The real taditions
are not necessarily found in loges. In fac, I would b surprisd
if such organizations had any real insight into such maters. The
real traditions are to b found in the land itslf and can b con
tacted and worked with by anyone who has a will to do s. How,
you may ask? The path is different for each soul. Ask and it will
b given, se k and you will fnd, knok and it will b opned unto
you. These are wis words. The key to the inner mysteries lies
within you, within your subonsious mind. Sek to know and
you will know.
Far to much emphasis is given to what are in effe psudo
eastern practices impned and capitalized on by thos who have
need of controlling D of gullible pople. In Magic we fnd the
villain using the prsna of the unsrupulous hypnotist-guru who
is always on the lok out for that one prson in ever dozen with
the right combination of characteristics to make him or her the
ideal victim: a natural capacity for somnambulism with a credu
lous atitude and a weak ego. One out of every five pople can
reach a somnambulistic trance state ( the deepst level of hypno
sis). This ability has nothing to do with intelligence or characer
any more than having red hair dos, but when combined with

J I . A L W O I O
M'
gullibilit and an underdevelopd sns of identity, we have the
psychological profile of the true bliever. These people are the
natural prey of the magical Svengali. You can never fully protet
them from such exploitation, any more than you can eliminate
pvery and crime, but you can substantially reduce the prestige
of the shady oprators who prey on them by establishing a gen
uine Wester mystical tradition with reogized standards, which
hopfully I do by writing thes boks.
It is common sense to look at other points of view and to
compare the rites and traditions of other bodies of thought. In
shor, you must fnd your ow rots bfor you can hop to grow.
Such rots are to b found in your native myths, customs, tradi
tions, and practices. They are also evident in the ancient sites,
not, as some would have you blieve, in the form of trackways,
but as a living, vibrant force that exists and has subtle effects on
subconsci ous mi nd levels of awareness. Look to the l and!
Redisover the folktale and ways of your ancetor and the Magc
will come uninvited.
Finally, all fors of Magc are, in esnce, praccal. Ask your
slf this: What is the pint of a meditation if it do not give birh
to a usable idea? Meditate, by all means, then ac. Thes are not
my words but the words of one who is truly wis. All to ofen
the esteric worker lives in a cloud-ucko land of unrealit, pre
suming that his or her inner realizations are gifs or that they are
sacred. This is nonsns. All that an esoteric worker can do is to
extrac from subonsious mind levels cerain inforation that is
likely to b of value to themslves or to the world in general. By
all means keep prsonal information to yourslf, but sek always
to apply it. All geat dsovere, inventions, and profound thoughts
come from the subonsious mind. A thought, inspiration, or a
fash of insight is nothing unless applied.
N I I O T I I I C M A G I C A M O T M I C A I A L A
lok at the Tree of life. Do you seits message? It is roted
in the go eanh of Malkuth where it grows and bars fruit. No
eanh, no Treeno Tree, no fruit. All must be rooted in eanh
before it can grow, and so it is with ideas. Also note that the
pwer of the Tre dCds to fnd fiton in Malkuth, ye another
pinter to the realit of life and the ned to give for to thoughts.
Without thought ther is no gowh; nothing evolve in the tret
sense of the word. Without eanh there is no growth. Consider
the analogy of trying to plant seeds without eanh-it cannot b
done. The power of thought, as indicated by the Tree, and the
projeion of thes thoughts as acalitie go hand in hand. Tey
are insparable. This is one of the real screts of the Tree of life.
What will you harest from its branche?

It is my sincere hope and wish that you, the student, find
whatever you truly sek. If this bok has in any way helpd this
caus, then I will b content; my work will b done. From now
on the path is opn to you. You will make mistakes and you will
make disoveries. Bth will help you ris abve the norm of the
herd-instinc mentalit. Do not b afraid to explore new ground,
and do not b afraid to think for yourself. You will make mis
take, but never forget that mistake are the keys to greater thing.
Magic is a sience, the sience of using the vast potential of
the subonsious mind. Us it and it will transform your life. Us
it well and you will know.
APPENDIX:
WORKING W
TELESMATIC IMAGES
I
The presnt magical revival has ben underay for a deade, but
there are still only a few people who actually understand the
acual pracice of ritual Magic. Tis prsists in spite of hundreds
of different boks on the subjec in constant circulation. Why?
The reason is that many, if not most, magicians are naive about
the true nature of Magic. Ritual Magic is ritual hypnosis, for
want of a bter word.
Granted, there are a numbr of magicians who will grudg
ingly concede this hypnotic definition, but in order to b a suc
cessful moem practitioner you should embrace the paradigm!
By taking such a plunge, you simultaneously improve your teh
nique, confirm your results, confound your critics, and make an
honest prson of yourslf.
If Magic has always been hypnotic and if the Cabala has
always taught that the inner microosm was the key to prsonal
transformation, then why, for the past hundred years, have we
skippd over or completely ignored the fundamental principles
. , , . . . . .
and techniques of Magic? Lost in a maze of quasi-Masonic initi
ations and quasi-Freudian sxual spculations, we forgot that the
basic business of the magician is to communicate with entities,
angels-that is, components of the prsnality-ummoned to
visible apparance using a crystal ball, mirror, or bowl of dark
liquid. (Guinness usually works well ! ) '
Many magicians spnd many wear hours tring to conjure
spirits to visible apparance in smoke over the Triangle of An.
Smoke is probably the worst hypnotic foal pint anyone could
imagine. With regular practice, results can b achieved by using
a crystal or dark mirror within the Cosmic Sphere and four gate
ways stup.
QQyDgMyQDO D KtuaNagC
The inducement of a state of magical hypnosis or moifed state
of consiousness is essential for this typ of working. With the
subsuming of consiousnes and prsistent practice, a trained rit
ualist can quickly drop from a light (hypnoidal ) tance down into
a receptive moo. The ritualist can also answer questions in his
or her own prsona, his or her own remarks intersprsed with
the entity's comments ( depending on which is addressed, the
receiver or the entit), and do all this while standing up as an
acive panicipant in the ritual.
Te reasn that some rituals are long and drawn out is not to
concentrate pwer for the entire time. Any ritual is usd to build
up to the pak of trance, to gradually quiet the mind and reach
a level of consiousness usful for sme magical acivity. By stan
ing at the mundane level, each step of consiousness modifica
tion is achieved by an aconhe lightng of a candle, the buring
of incens, an anointing, an invoation, and so fonh.
A " " I I D I X
M J
The way I invoke a planetary energy is purely through the
telesmatic images of the archangels. I rarely do Practical Magic
rituals anymore, which is rather od bcause I could do more to
help my material situation and reach my prsonal and magical
goals. I supp it i ver strange not to b commanding my angels
to go off into the world and bring me back some pnnies now
and again. However, when you get really heavy with the esoteric
side of Magic, the pracical side of it really, truly sems mundane.
It cannot b explained; it is like when you just know something
you cannot explain! I have had such fantastic expriences on the
Tre, and it is just not pssible to desrib it. If you do a praci
cal ritual, you will get practical results, but there is nothing hap
pning inside, on other levels. With esoteric rituals there is an
enormous sns of fulfllment, joy, love, and a srenit that stays
with you. At the climax of these rites, the intense purity and
baut and pwer of feeling is just-incomprehensible.
LcttDgtOKDOwthctChaDgc
I had pictures in my mind of how the archangels should look
from reading the Ladder of Lights, by W. G. Gray, and so my
joureys on the Tree incorporated thes pictures into my visual
izations. It is hard work, but it dos not take long bfore they
hear your call and recognize your work.2 The way I prceived
jupiter, I expcted Tzdkiel to b a well-rounded, jolly, middle
aged typ, but when he deided to make an apparance, Tzdkiel
was really rather smallish, quite young, and had an Etian hair
style and robs with rather ltin features. S you cannot really
go abut it with preconceived ideas!
Make no mistake-telesmatic entities are within you. One
day, a friend gave me a phone numbr of a clairoyant. 'Go and

M her. She is brilliant! " my friend said. I phoned this lady, who
would only let me tell her my name. She knew nothing els abut
me. She only knew my friend through her services. The night
bfore I went to Mher I deided to tavel up to lphereh and get
sme sunny advice fom the arhangel Michael. I could not blieve
it the following day when he came through at my siting with this
lady. He wanted to b sure I knew who he was, and she sid, "He
is bringing you the Star of David." Whimsy, you think? Ten you
are still unaware of reality, for everhing abut you, including
yourslf, is a vehicle for divine intelligence. I was really thrilled
abut this. It proved to me that my work on the Tree was ac
ally doing smething. You have to b patient, stle dow, b pr
sistent, and develop your ow system from the basic information
given in this bok and from The Ldde of Lights.
I will give you an example of a lphereth ritual. ( It is go
to star at liphereth bcaus it is the sphere of slf.)
OtkDgthctcc aD
I only us incens and some music if I am working on a Practical
Magic rital ( unless I am working within Malkuth on the Tree
plan). Bcause the Tree of Life rituals are quite involved, I us
the necessary aids. I do not feel the need to dress for a ritual.
Dressing up is rather like preparing to put on a prformance,
which go against what I tr to do in a rite. I am not ridiculing
robs, for the idea bhind them is sound. They do make you feel
different, and I supps a rob could b imbued with the wearer's
pwer s that when it is wor it enhances that pwer. I, however,
feel different enough during a ritual, even without a rob; it is a
state of mind.
hc tcQatatOD
Once I know what rite I will be doing next, I fix a date for it.
Prior to the date, I think abut the rite, mentally rehearse it, and
study that sphere M when the time arrives, I am totally psyched.
As I said, I do use al l the necessary aids, and I suppose I
use very l i ttle by comparison. When the time arrives, I always
have a bath. I view it as a ritual, a means of change. Whatever
you want, be it physical, mental, or spiritual, a change in per
sonality, circumstances, fortunes, knowledge, or whatever. It
is a want for something. By having a bath, ( a) I get relaxed so
my mind can settle and think about the next hour or so, get
the rite in fous, and mentally rehearse it for the last time, and
( b) I wash away the negative obstacles, cleanse them from my
system, so when that plug is pulled, the obstacles go down to
the sewer with the rest of the grime. If a bath is impossible ( for
example on a trai n or somewhere) ' the old Yogic practice of
breathing in the positive and breathing out the negative is very
effective.
On to the rite. I lok the dor, unplug the phone, and jam the
dor bll, then go to wherever I have decided I am going to be
on this ocasion to prform the rite. I will have laid everything
out bfore I got in the bath: The appropriate tarot cards at the
quarers, a candle of the corret color, a bowl of dark liquid, the
correct incense for the rite, and a prable cassene player with a
tap that I have prepared earlier for the ocasion.
I decide to star at Tiphereth and go straight to the hear of
the Tree. I bought a gold piece of mounting board on which I
drew to concentric circles and a dot in the center, from which
I emanate. Then I put in my equal-armed cross. I decide that
inside the circles is my own Malkuth, my Inner Temple, but I do
a r r t W e t
not want to b confined to Malkuth, so I draw in the four gate
ways at the outer pints of the circle.
I place the appropriate tarot cards (the four 6s) at the correc
quaners, and place in the center a card that I feel reprents what
I am t to do. My bwl is placd wher I Cge into it. I light
the candle bfore I get into the bath and light the incens once I
have staned the ritual. I spnd some time, bfore I begin, con
centrating on the intention, even if this means writing it all dow
or spaking it aloud. Whatever it take. Then I carr on with the
rite as usual.
I have found that getting through the ritual quite quickly
( without rushing) is the bst solution. No one can concentrate
for long periods of time. If you practice geting through rites
quickly, the subonscious will get used to it. Spend extra time
concentrating on the intention, but the qualit of concentration
is more impnant than the length of time put in. If you need to
use exra aids, us them-if it's a prson, use an image doll; if it
is money, use a coin. Use whatever comes to mind. Who cares
what it is? Who is going to know? It is only a mater of geting
into a habit, fnding a formula that works for you.
I have different plans for all the different spheres and keep
them like separate entities. It is impnant to contac and make
friends with the archangels. W. G. Gray gives son of basic pr
sonalities for all of them. All these different prsonalities have
different jobs to do. Learning about them all sets the imagina
tion on fire, and all magical work thrives on imagination. When
the imagination is fired up, it is easier to feel, espcially if you
begin to know these telesmatic entities and adopt some son of
feeling for them. Believe in them totally on the one hand, but
remembr they are only telesmatic forms of energy.
Get a copy of the Ldde of Lights, by W. G. Gray, and lear
. . . . . . . .
abut the energies before you incorprate them. Blow is a copy
of a plan I us from my ver own notebok. I had thought that
all the rituals would b exacly the same, as the basic plan would
b the same for all of them. I could not have ben more wrong.
Every ritual is completely different, which, for a stan, proved to
me that all thes energies really do have different prsonalitie. I
hop my long-winded illustrations make the pint clearly. I do
not think you could make friends with a sphere, but the teles
matic from that sphere? Cenainly.
baCKtua Ot bQhctc OD thc
tccOLcLDgccmatCmagc
Typ: lphereth
Drawn on gold card.
Clokwise indicates receptivity, counterclokwis for medi
tations, instructions, and so fonh. First, acknowledge Gabriel:
(west). Standing bfore you, he is dressed in long, fowing robes
of blue and violet; his face is white as milk, and he has ver deep
st features. He holds a silver Chalice in the air and is surrounded
by mist. The Chalice overflows with a blue liquid. Gabriel is
archangel of the Water element. Imagine him clearly standing
before you. As you do, sense the feeling of water surrounding
you. Spnd some time on this image. Then let go of the image
and take a hal f turn to your right so that you are facing the
archangel Auriel.
Scondly acknowledge Auriel: ( nonh). He is dressed in the
colors of Nature, for he is the archangel of the element of Eanh.
His long robs are olive gren, brown with fecks of black. In his
hand is a Shield, which represents the Eanh element. You feel a
sns of growth and fenilit emanating from him. Imagine him
Q0
standing clearly bfore you. Sns the feling of standing on earh,
smell the fresh earh, and b one with the earh. Let go of this
i mage and turn another hal f turn so that you are facing the
archangel Raphael.
Tirdly, acknowledge Raphael: (east). Standing there bfore
you, he is dressed in yellow-orange and is young with extremely
intelligent eyes. He wears a shor Adantian-Grecian style tunic.
In his hand is a large Sword, and on his breastplate and cloak is
the symbl of the staff of Mercury-the Caduceus, the messen
ger of the gos. Te symbl is the wings on the ple with tin
snake entined as they asend the ple. Raphael is the archangel
of the A elemet. Imagne h sanding bfore you. S the fel
ing of blowing air. Once again, spnd some time on this, and then
let go of the image and make another half turn to the right so
that you are facing the archangel Michael.
Finally, acknowledge Michael: (south) . Standing bfore you,
he is dressed in golden armor and a cloak with the colors of fire,
oranges and reds. His hair is golden like burished brass, and he
wears a breastplate emblazoned with a Lion's head, the symbol
of L. I his hand he carie a Spar Imagne h as a stong. pro
tective, energetic figure. Uncompromising, but always helpful,
Michael rules the Fire element. Sns the heat and the feeling of
the empyreal fire. With the inspiration of the archangels, erect
the Triple Rings and enter your Inner Temple in preparation for
your jourey through Tphereth.
After the sphere erection, go through the dor of Assiah in
the Inner Temple and fous your atention at the pol on your
intenton. Relax and kep aim in fos and M if anyhing appar.
Move then toward the dor of Yetzirah. If a symbl appars, go
through the dor. What is happning? Notice the work force (or
Malakim) inside doing their work. Move through slowly and M
#
171
what is going on. Then comes the door of Briah; if a symbol
appears, go through the dor. Michael is warm and friendly. Se
what is going on in his world. Then move toward the dor of
Atziluth and observe Michael issuing orders to the Malakim.
Knok on the door. Any symbols appearing? We all go in and
enter the realm of the Sun's center. Lok around, note anything
imponant. We come face to face with the Eloah va Daath. We
tell him everhing we want to tell him. Listen for replie. Obsre
him giving orders to Michael. We bw and leave. We go through
Michael's realm. We drop off the Malakim on the way. Michael
instrucs them. Michael and I again enter Assiah, where Michael
leaves me to come back to my own mundane world.
NOTS
I
DtrOduCtOD
1 . Te Heretic Order of the Glde Daw was one of the mot pre
tigious order fourishing at the OM of the centuy. Te London
Temple of the Golden Daw, named Isis-Urania, was founded on
1 Marh 1 888. For year all went well with Te Glden Dawn, and
much magical work was done, but prsonality dashes and other
facors led to quarrels, revolt, and shism, and by 1 903 the origi
nal Order was split into various warring factions. Toay there are
sveral organiztions whos teachings and practices are ultimately
derived from The Golden Daw, although few of them teach the
whole system. It is tre to, of cour, that much of this system was
not original: compnent pam of it can b found satered through
eterc writng of a thousnd year of Europn histor. Te great
achievement of Te Golden Dawn was to synthesize a coherent,
logical system of Pracicl Magic out of the satered remains of a
tradition that had be n largely broken up by fften hundred years
of religious prsution.
LhaQtct 1
1 . By far the bst esoteric tarot deck is the Rider-Waite as this us
go symblism and has the advantage of the Minor Arcana cards
containing pictures rather than . pips . . Eteric deks can b usd
for divination, meditation, and magical work and therefore offer
bter value.
2. Common to all natural soieties and was remembred in folktale,
rituals, and an. Dram-tim spirit created all thing when bird and
bast and humankind were one and death was but a dream. The
dream-time spirits made the laws by which humans were required
to live in harmony with the rest of Nature in order to thrive and
eventually to retur to the dream-time realm.
3. Egregores are group mind entities. This i s quite a l o term that
is sometimes used to denote any group mind considered in the
abstrac, but it is more meaningful when applied to a well-efned
magical entity delibrately created by a group of magicians. It als
cover gos and godesss, totems, or clan animals of tribs.
4. .When the ruler of the feast had tasted the water that was made
wine, and kne not whee it was: (but the sant which d the
water knew. ) . john 2:9 from the King james verion.
5. Phillip Copr Secres of Creative Viualiztion ( York Bach, M:
Samuel Weisr, 1999), p. 4.
LhaQtct
1 . A more initiated explanaton of this is given i n the following bo ks:
Ophiel, The Ar and Practice of Cbal Magic (York Bach, ME:
Samuel Weisr, 1 977), p. 47; and Ophiel, The Ar and Pracice of
the Occult ( York Bach, ME: Samuel Weisr, 1 976), p. 38.
2. Aleister Crowley, 777 & Other Qabalistic Writings. (York Bach,
ME: Samuel Weisr, 1970).
1
7
5
LhaQtct+
1 . You may subtitute a crstal bll or Magic miror but do not for
that the are substitute.
LhaQtct
1 . A binh chan may b obtained in the United Stte fom Llewellyn's
Pernal Astolocal Srie as advenisd in Ne World of Mind
& Spirit magazine by contacing Personal Srices, do Llewellyn,
P. 0. Bx 64383, St. Paul, MN 55164. 1n England, binh chans are
available fom Prediaion magzine by writing to Reder's Srice,
do Prediction, Link Hous, Dingwall Avenue, Croydon, Surrey
CR9 2TA, England.
2. If you have any problems loating your prsonal ruling planets,
send a letter to me via the publ isher, enclosing some interna
tional reply coupons, and I will list them for you.
LhaQtct 5
1 . W. G. Gray, Magical RihI Methods ( York Bach, ME: Samuel
Weiser, 1 980); and, The Talking Tree ( York Beach, ME: Sam
uel Weisr 1 977).
LhaQtct >
1 . You can us Llewellyn's Daily Plnetar Guide astrological calen
dar or Moon Sign Book, for they both contain a general daily
planetary and lunar aspectarian. You can also buy Celestial
Infuences calendars by jim Maynard ( Quicksilver Publications) .
In England, Prediction magazine contains a general planeary and
lunar aspctarian.
2. Se Note 1 to chapter 7.
,?P
3. Margaret Hone, The Mode Textbook of Astolog ( london: L.
N. Fowler & Co., 1951 ). You will als ned an ephemeris, which
contains all the neesry inforation for casting a binh chan and
is als a complee aspc arian with mutal and lunar asp. Yearly
ephemerides are published by Foulsham & C., Ltd. Yeovil Road,
Slough, Brks, England; New York, Toronto, Cap Town, Sydney;
American readers can purchas ephemeride in most astrological
bokstores. The most ppular ephemeride are published by ACS
Publications, Bx 16430, San Diego, CA, 921 1 6.
QQcDdx
1 . Guinnes is a strong, robust, dark-olored, alcoholic ber brewed
in Ireland and under licens in various other countrie that, when
left to go fat and los its froth, is ideal for sring.
2. W. G. Gray, Ladder of Lights ( York Bach, ME: Samuel Weisr,
1 98 1 ).
3. Even washing your hands can symblize a cleansing of the nega
tive. Pontius Pilate did this at Christ's trial, and toay healers do
it.
4. Phillip Copr, Scm of Creative Viuliztion ( York Bach, ME:
Samuel Weisr, 1999), p. 1 80.
5. For a current tape catalog of music ideally suited to relaxation,
inspiration, and meditation, write: Valley of the Sun Publishing,
Bx 38 Malibu, CA 90265. In England, for a free catalog write:
New World, Paradis Farm, Westhall, Haleswonh, Suffolk IP1 9
8RH England.
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Bunning, joan. Learing the Tarot: A Tarot Book for Beginnes. York
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Copr, Phillip. Basic Magick: A Practicl Guide. York Bach, ME:
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Schueler, Gerald j. Enochian Physics: The Structure of the Magical
Univese. St. Paul, MN: Llewellyn, 1 988.
Smith, Steven. Wylundt's Book of Incense: A Magical Primer. York
Bach, ME: Samuel Weisr. 1 989.
I
NDEX

Air 1 0, 32, 4, 45, 51 , 56,
Akashic Rer 2 9
All-Father 38, 87, 1 0, 1 25, 1 51
altr arangemt for path tent-
six, 142
altar cloths, 25, 141
Anglic level, 89, 1 22
Angls, 148
Archangelic level, 89, 1 22
archangel Michael, 1 66
Archangels, 148
Gtg To Know the, 1 65
A 1 28
as. 1 36, 149, 150, 1 51
asrian, 1 52, 1 54
Asiah, 1 22, 1 23, 1 24, 1 51 , 1 70
asolo, 1 49
Aailuth, 1 22, 1 24, 1 71
Aquarus, 1 28
Aurel, 1 69
blief paters, your , 1 3, 14
Bmah, 87, 96, 97, t06
bir char, 1 28, 1 33, 149, ISO,
1 51 , ISS, 1 56
Brah, 1 22, 1 23, 1 71
Cabala, 2, S, , 1 63
Cbalistc Tre of L, 16, 68, 79,
148
Cduceus, 69, 1 70
Cancer 1 28
Cprcor, 1 28
cardinal pints, 6, 35, 59
caus and efft, 1 7, 1 8, 20
Chalice, 1 69
Chao Star 94, 95
Ched, 87, 97, 1 07
Chokh, 87, 95, 96, 1 06
Clleive Workings, 156
Copr Phillip, t 74, t
I . D I
Cosmic Sphere, 37, 38, 56, 58, 60,
63, 64, 69, 72, 87, 1 1 7, 1 1 8, 1 22
rng of the, 88
Crowley, Aleister . 36, 1 75
Crown, 39, 58, 62, 72, 124, 147,
1 53
Cub, 39, S9, 70, 72, 147, 153
Cup, 10, 32, 35, 4, 48, 49, 59, 15
Daath, 91, l OS, 1 10
demonic, 12
Disoverng Your Pernl Magicl
Direions, 128
Divine level, 89, 1 2, 124
Totlit, 6
dream-rim E, 1 2
En, 10, 32, 4, 50, 51 , 9, 1 03
En Mother 38, 87, 125, l SI
Egreor 12
elmental dorays, 63
Eloh va Dath, 1 71
Eircle Cros 1 9, 20, 22, 23, 30,
31 , 32, 33, 34, 37, 39, 47, 61 , 63,
82, 10
Four Weapns of the, 35
ener, IS, 16
pater, 16
Univerl, 16, 27, 28, 34
Fire, 10, 32, 4, %, Sl, 9
four elet, 1 0, 33, 41, 9, 1 28
four worlds, 1 2, 123
fundamntal frce 32
Gabrel, 1 69
Gburah, 87, 98, 107
Gmini, 128
G, S, 62, 94, l OS, 148
fors, 9
holy name, 6
Univerl Intellige, 6, 27, 28
Gray, W.G., 1 39, 148, 1 65, 1 68,
1 76, 1 77
Graal, SO
gur, 160
hypnotist-, 160
Guru Hunting, 8
Hebre, 2, 1 36, 137
Her 86
Hexagam, I I 0, I l l
Ho, 87, 102, 1 08
Hone, Marre, 1 76,
hypnois, 163, 16
Inner Temple, 60, 61, 62, 63, 72,
73, 74, 10, 108, 153, 1 67,
1 70
jupiter, 47, 48, 74, 97
Keber 86, 93, 10
Lcr l Muni, 12
L, 128
Libra, 128
L
o
3
Magic, 162
Binning, S
Black, 13, 85, 1 25
Circle, 20, 23, 45, 48, 59
Cub, 1 09, 1 12
Eterc, 1, S, 1 1 , 1 3, IS, 79,
1 1 0, 1 33
Planear, 69
Pracal, 1 , 1 1 , 1 1 7, 1 1 9, 148,
1 66
Sx, 7
sial, 6, 7, 8
White, 1 3,
words, 70, 71
magcal
east, 23
mditton, SS, 59
norh, 23
ritual, 67
Shield, 53
suth, 23
Svengli, 8, 1 61
temple, 23, 25
tridnt, 1 7
wepns, 1 0, 41 , 60
wet, 23
Magician, th 10
Malakim 1 70
Malkuth 86, 1 03, 1 08, 1 1 8, 167
Mar 47, 74, 98
Maynard, jim 1 76
Mer, 47, 69, 73, 102
Michael, 1 70
Mon, 47, 74, 103
Firt Quar 32
Full, 1 0, 32
LM Qurer 32
New, 1 0, 32
Ye Meittion, 1 23
Netve Veils, 91, 1 48
Neptne, 95, 96
Nmch 87, 1 0, 1 07
noal pint (six), 59
Ophiel, 1 75
I 0 I
Order of the Glden Dawn, 1 1 6,
1 38
Orhic, 85
Paths, 145
pathworking 1 35, 1 52
Petacle, 1 0, 32
prnal mgal dimions, 1 53
Physical level, 89, 1 22
Pilate, Pontius 1
Pillar
lef-hand, 85, 88
M
middle, 86, 88, 99, 107, 108, 1 1 3
rght-hand, 85, 88, 95, 107, 1 09
Pillar, Tre , 83, 84
Pis, 1 28
Planear Corpnd, 75
plan natal, ISO, I S4
Objeive, 1 SS
Subjeive, ISS
transiting ISO
Pluto, l OS
pwer
objecive, IS 1
subjeve, IS 1
Raphael, 1 70
Rital
Magic, 1 63
Master 71, 1 24
Ro, 46, 47, 48, 59, 75, 120
Sagitarus, 128
Sanskrt, 29
Satr, 47, 74, 96, 97
Sorio, 128
Shield, 35, 4, 48, SO, Sl, 52 59,
75, 120
M II O T II I C A G I C A I O T i l C A I A L A
singulart, 94
subonsious mind, 14, IS, 1 6, 1 7,
1 9, l7, l8, l9, S7, 60, 63, 9l
Sun, 1 5, 36, 47, 74, 99
supmals, I I S
Sword, 10, 3l, 35, 4, 45, 46, 48,
56, 59, 73, 74, 1 1 9
symblism, 1 8, ll, 41, 63, 1 47
symbls, 30, 41 , 74, 8l
abtrac, 1 9, 4l
prnal, lO,
prnalized, 4l
physical, 4l
Tarot, llO
dek, S2
Major Arcana (major crds),
l lO, 1 39, 141
Minor Aran (minor crds),
1 20, Ill, 1 39, 141
Taurs, ll8
telmatic im lO, 4l, 1 25, 165
Tetragram, 6, 33
1phererh, 99, 1 07, 167
Tre of life, 81 , 1 36, l SI
spher of the, 91
summar, I 06
Tre-Dnsional, 89
tple rng of cm, 59, 63
Triplict, 87, l l8
Tzdkiel, 1 65
Univel
Mind l8, l9
Ener, 1 6, l7, l8, 34
Trangle, 30, 58
Uranus, 93, 95
Veus 47, 51, 74, 10
ViO, ll8
and, 1 0, 3l, 3S, 4, 46, l lO
ater, 10, 32, 4, 48, S 1 ,
eter taditon, 1 60
Ye, 103, 1 08
Yeah, Ill, l l3, 1 70
YH, 6, 33
Yo prac, 1 67
Ziac, 86, 87, 96, 10
sig 52, l l8