The TetractysBy: Frater Mea Fides In Sapientia

(Stephen Murtaugh)

The tetractys (Greek: τετρακτύς), or tetrad,[1] is a triangular figure consisting of ten points arranged in four rows: one, two, three, and four points in each row, which is the geometrical representation of the fourth triangular number. As a mystical symbol, it was very important to the secret worship of the Pythagoreans.

Pythagorean symbol

The first four numbers symbolize the harmony of the spheres and the Cosmos as: (1) Unity, (2) Dyad - Power - Limit/Unlimit (peras/apeiron), (3) Harmony (4) Kosmos.[2]

1. The four rows add up to ten, which was unity of a higher order (The Dekad). 2. The Tetractys symbolizes the four elements — fire, air, water, and earth. 3. The Tetractys represented the organization of space:

1. the first row represented zero-dimensions (a point) 2. the second row represented one-dimension (a line of two points) 3. the third row represented two-dimensions (a plane defined by a triangle of three points) 4. the fourth row represented three-dimensions (a tetrahedron defined by four points)

A prayer of the Pythagoreans shows the importance of the Tetractys (sometimes called the "Mystic Tetrad"), as the prayer was addressed to it.

"Bless us, divine number, thou who generated gods and men! O holy, holy Tetractys, thou that containest the root and source of the eternally flowing creation! For the divine number begins with the profound, pure unity until it comes to the holy four; then it begets the mother of all, the all-comprising, all-bounding, the first-born, the never-swerving, the never-tiring holy ten, the keyholder of all".[3]

As a portion of the secret religion, initiates were required to swear a secret oath by the Tetractys. They then served as novices for a period of silence lasting three years.

The Pythagorean oath also mentioned the Tetractys:

"By that pure, holy, four lettered name on high, nature's eternal fountain and supply, the parent of all souls that living be,

by him, with faith find oath, I swear to thee."

It is said[4][5][6] that the Pythagorean musical system was based on the Tetractys as the rows can be read as the ratios of 4:3 (perfect fourth), 3:2 (perfect fifth), 2:1 (octave), forming the basic intervals of the Pythagorean scales. That is, Pythagorean scales are generated from combining pure fourths (in a 4:3 relation), pure fifths (in a 3:2 relation), and the simple ratios of the unison 1:1 and the octave 2:1. Note that the diapason, 2:1 (octave), and the diapason plus diapente, 3:1 (compound fifth or perfect twelfth), are consonant intervals according to the tetractys of the decad, but that the diapason plus diatessaron, 8:3 (compound fourth or perfect eleventh), is not.[7][8]

Quote:

"The Tetractys [also known as the decad] is an equilateral triangle formed from the sequence of the first ten numbers aligned in four rows. It is both a mathematical idea and a metaphysical symbol that embraces within itself—in seedlike form—the principles of the natural world, the harmony of the cosmos, the ascent to the divine, and the mysteries of the divine realm. So revered was this ancient symbol that it inspired ancient philosophers to swear by the name of the one who brought this gift to humanity."

Kabbalist symbol

There are some who believe that the tetractys and its mysteries influenced the early kabbalists. A Hebrew Tetractys in a similar way has the letters of the Tetragrammaton (the four lettered name of God in Hebrew scripture) inscribed on the ten positions of the tetractys, from right to left. It has been argued that the Kabbalistic Tree of Life, with its ten spheres of emanation, is in some way connected to the tetractys, but its form is not that of a triangle. The well known occult writer Dion Fortune mentions:

"The point is assigned to Kether; the line to Chokmah; the two-dimensional plane to Binah; consequently the three-dimensional solid naturally falls to Chesed."[9]

( We must note that the first three-dimensional solid is the tetrahedron. )

The relationship between geometrical shapes and the first four Sephirot is analogous to the geometrical correlations in Tetraktys, shown above under Pythagorean Symbol, and unveils the relevance of the Tree of Life with the Tetraktys. "Which of the two was the first one to emerge?", is a question that has been asked by many but still remains to be answered.

Symbol by early 17th-century Christian mystic Jakob Böhme, including a tetractys of flaming

Hebrew letters of the Tetragrammaton.

Tarot card reading arrangement

In a Tarot reading, the various positions of the tetractys provide a representation for forecasting future events by signifying according to various occult disciplines, such as Alchemy. [1] Below is only a single variation for interpretation.

The first row of a single position represents the Premise of the reading, forming a foundation for understanding all the other cards.

The second row of two positions represents the cosmos and the individual and their relationship.

• The Light Card to the right represents the influence of the cosmos leading the individual to an action.

• The Dark Card to the left represents the reaction of the cosmos to the actions of the individual.

The third row of three positions represents three kinds of decisions an individual must make.

• The Creator Card is rightmost, representing new decisions and directions that may be made. • The Sustainer Card is in the middle, representing decisions to keep balance, and things that

should not change. • The Destroyer Card is leftmost, representing old decisions and directions that should not be

continued.

The fourth row of four positions represents the four Greek elements.

• The Fire card is rightmost, representing dynamic creative force, ambitions, and personal will. • The Air card is to the right middle, representing the mind, thoughts, and strategies toward goals. • The Water card is to the left middle, representing the emotions, feelings, and whims. • The Earth card is leftmost, representing physical realities of day to day living.

A tetractys of the letters of the Tetragrammaton adds up to 72 by gematria.

Which leads to the Shemhamphorasch

References[1] The Theosophical Glossary, p. 302

[2]The Pythagorean Sourcebook and Library, Kenneth Guthrie

[3] Danzig, Thomas ([1930], 2005) Number. The Language of Science. p.42

[4] Introduction to Arithmetic - Nicomachus of Gerasa

[5] The Musical Order of the World: Kepler, Hesse, Hindemith-Siglind Bruhn

[6] A Dictionary of Greek and Roman Antiquities(1890) - William Smith, LLD, William Wayte, G. E. Marindin, Ed. [7] Plutarch, De animae procreatione in Timaeo - Goodwin, Ed.(lang.:English) [8] Sacred Architecture of London - Nigel Pennick

[9] The Mystical Qabalah, Dion Fortune, Chapter XVIII, 25

(extracted from Wikipedia)

According to the Encyclopedia of Freemasonry

The Greek word signifies, literally, the number four, and is therefore synonymous with the quaternion; but it has been peculiarly applied to a symbol of the Pythagoreans, which is composed of ten dots arranged in a triangular form of four rows.

This figure was in itself, as a whole, emblematic of the Tetragrammaton, or sacred name of four letters, for tetractys, in Greek, means Four, and was undoubtedly learned by Pythagoras during his visit to Babylon. But the parts of which it is composed were also pregnant symbols. Thus the one point was a symbol of the Active Principle or Creator, the two points of the Passive Principle or Matter, the three of the world proceeding from their union, and the four of the liberal arts and sciences, which may be said to complete and perfect that world.

This arrangement of the ten points in a triangular form was called the tetractys or number four, because each of the sides of the triangle consisted of four points, and the whole number of ten was made up by the summation of the first four figures, 1 + 2 + 3 +4= 10.

Hierocles says, in his Commentaries on the Golden Verses (v, page 47): "But how comes God to be the Tetractys? This thou mayst learn in the sacred book ascribed to Pythagoras, in which God is celebrated as the number of numbers. For if all things exist by His eternal decrees, it is evident that in each species of things the number depends on the cause that produces them.... Now the power of ten is four; for before we come to a complete and perfect decade, we discover all the virtue and perfection of the ten in the four. Thus, in assembling all numbers from one to four inclusive, the whole composition makes ten," etc.

Dacier, in his notes on these Commentaries and on this particular passage, remarks that "Pythagoras, having learned in Egypt the name of the true God, the Mysterious and Ineffable Name Jehovah, and finding that in the original tongue it was composed of four letters, translated it into his own language by the word tetractys, and gave the true explanation of it, saying that it properly signified the source of

nature that perpetually rolls along."

So much did the disciples of Pythagoras venerate tetractys, that it is said that they took their most solemn oaths, especially that of initiation, upon it. The exact words of the oath are given in the Golden Verses, and are referred to by Jamblichus in his Life of Pythagoras.

I swear it by Him who has transmitted into our soul the sacred tetractys The source of nature, whose course is eternal.

Jamblichus gives a different phraseology of the oath, but with substantially the same meaning. In the symbols of Freemasonry, we will find the sacred Delta bearing the nearest analogy to the tectractys of the Pythagoreans.

The outline of these points form, it will be perceived, a triangle; and if we draw short lines from point to point, we will have within this great triangle nine smaller ones. Doctor Hemming, in his revision of the English lectures, adopted in 1813, thus explains this symbol:

The great triangle is generally denominated Pythagorean, because it served as a principal illustration of that philosopher's system. This emblem powerfully elucidates the mystical relation between the numerical and geometrical symbols. It is Composed of ten points so arranged as to form one great equilateral triangle and at the same time to divide it into nine similar triangles of smaller dimensions. The first of these, representing unity, is Called a monad, and answers to what is denominated a point in geometry, each being the principle by the multiplication of which all Combinations of form and number are respectively generated. The next two points are denominated a dead, representing the number two, and answers to the geometrical line which, consisting of length without breadth, is hounded by two extreme points. The three following points are called the triad, representing the number three, and may be considered asks having an indissoluble relation to all superficies which consist of length and breadth, when Contemplated as abstracted from thickness. Doctor Hemming does not appear to have improved on the Pythagorean symbolization.

- Source: Mackey's Encyclopedia of Freemasonry

Some of my Tetractys Images

A simple Tetractys with the Divine Name

With the addition of “The God of Abraham, the God of Isaac, the God of Jacob.”

Added to this is The Mystic Spelling of Jesus (YHShVH)and the Title “King” and “The Messiah.”

A color version of Boehme's Tetractys

More Interprtations

The central triangle is the Tetractys. This was based on an ancient greek design, from Pythagorus. Made of 10 dots, that showed the descent of spirit into matter. It was taken over into the Western Mystery Tradition, by way of Qaballah. There the dots where changed into the letters of the Divine Name (YHVH), with Yod at the top as the flame of creative source and devolving into the 4 elements, and the Divine Name.The Next triangle contains the Hebrew for "The Living God of Abraham, The Living God, of Isaac, The Living God Of Jacob."The Outer God Triangle has the Names Emmanuel, Jesus (in it's mystic spelling of (YH S VH = Salvation of God) and Ha Massiach (Messiah). The Outer upward gold triangle also represents the ascent on the path of return and with the outer black triangle forms the Hexagram/Star of David. There we see in Hebrew Aleph and Tav (= Alpha-Omega) and the sign of the cross.

Melikha-Mashiach

This is based on Jakob Bohme's version of the Tetractys.Showing Jesus, down the right; Emmanuel down the left.The mystic spelling of Jesus (Yehoshuva - YHShVH) Underneath and Ha-Masiach in the circle.

Triangle of Manifestation and Boehme’s Tetractys

“….A convenient method of directing the energy is through a triangle formed with both hands by placing the tips of the index fingers together while placing both thumbs together with all other fingers extended. This symbolic hand gesture may be employed in a ritual….”

Your hands will look very similar to Boehme’s Tetractys —

A Kabbalistic Tetractys, designed by Christian mystic Jakob Boehme

The Tetragrammaton in the Human Heart

The Tetragrammaton, or four-leT ered Name of God, is here arranged as a tetractys within the inverted human heart. Beneath, the name Jehovah is shown transformed into Jehoshua by the interpolation of the radiant Hebrew letter, Shin. The drawing as a whole represents the throne of God and His hierarchieswithin the heart of man. In the first book of his Libri Apologetici, Jakob Böhme thus describes the meaning of the symbol: “For we men have one book in common which points to God. Each has it within himself, which is the priceless Name of God.”

Try this:

1. Maintain the triangle (or heart shape)2. Each finger on the left should touch the corresponding finger on the right3. Splay the webs of your fingers and you will form quite an odd but interesting shape — a 3Drepresentation of the Tetractys or 4 hearts that also looks like a lotus flower

There is also a Triangle of Manifestation Mantra — I AM, I WILL, I CREATE.If you wanted to add a fourth (just like the Tetractys), I would say:

I AM, I WILL, I CREATE, I AM— to create a “godhead in full circle” or a representation of the Alpha and Omega.

TWO ESOTERIC MASONIC CONCEPTS WHICH ARE LINKED BY THE TETRAGRAMMATON

by Bro. William Steve Burkle KT, 32°

Scioto Lodge No. 6, Chillicothe, Ohio.

Philo Lodge No. 243, South River, New Jersey

The Tetractys and the Sephiroth represent similar concepts; however the link between these two concepts would not be readily apparent were it

not for their common use of the Tetragrammaton. The Tetagrammaton serves as a bridge between these concepts which span time, culture

(Greek and Hebrew), and multiple Masonic rites and rituals. This paper discusses the Tetragrammaton, the Tetractys, and the Sephiroth and

shows how the three are related.

One of the things I’ve learned about Freemasonry is that rarely does a single symbol stand alone in its

allusion; rather it shares the same allusion or parts of the same allusion with many other symbols. This commonality

of allusion in our symbolism is not always obvious, and in many cases the commonality exists as an overlap with

another symbol or allusion. Overlap such as this is a useful bridging technique, helping us make a connection between

related concepts. The ability to discern such overlap often becomes difficult however when the overlapping concepts

span cultures, languages, time, and in some cases several different rites and degrees within those rites.

One such difficult to discern overlap exists in which a similar theme spans cultural and language differences

between the ancient Greeks and the Hebrews; a time period of several centuries; the Blue Lodge, Scottish Rite, and

York Rite; and multiple degrees in each of these rites. Ultimately, by connecting these symbols at the overlap (i.e.

bridging), we begin to see a common concept emerge of greater breadth than can be seen by looking at any single

piece. The symbols to which I refer are the Greek (Pythagorean) symbol known as the Tetractys and the Kabalistic

symbol known as the Sephiroth. The bridge which connects these two important symbols is the Tetragrammaton a

glyph representing the ineffable name of the Deity.

This paper will examine the Tetractys and the Sephiroth and demonstrate how they are linked by the

Tetragrammaton. It will further explore the commonality in meaning to be found in the Tetractys and Sephiroth. We

will begin this exploration by examining the Tetragrammaton, which is the bridge connecting the two symbols. The

reader should be aware that this exploration involves three concepts which could each warrant an entire book-length

discussion. I will provide here no more than a summary of these concepts with the hope that I will be forgiven for any

omissions.

The Tetragrammaton

Literally, the word Tetragrammaton[i] means “having four letters” and is the name given to the four Hebrew

letters (Yod-He-Vav-He) which represent the name of God. In the English transliteration these letters are usually

shown as YHVH or IHVH and are pronounced as either “Yahweh” or “Jehovah”. In Hebrew the pronunciation is

commonly[ii] Adonai or Elohim depending upon Masoretic or vowel points employed. The use of the Tetragrammaton

to represent the name of God can be positively traced to a time prior to the 9th Century B.C.E. based upon

archeological[iii] evidence. It is probably much older. In Hebrew tradition[iv], the actual name of God could be

pronounced only by the High Priest and only once each year on the occasion of Yom Kippur, the Day of Atonement.

Over time (possibly a time corresponding to the destruction of the second Temple), the correct pronunciation of the

ineffable name was forever lost.

There are many interesting correspondences between the signs and symbols of Freemasonry and the

Tetragrammaton. For example, according to Bro. Manly P. Hall[v]:

“By placing the four letters of the Tetragrammaton (IHVH)in a vertical column, a figure closely resembling the human

body is produced, with Yod for the head, the first He for the arms and shoulders, Vau for the trunk of the body, and

the final He for the hips and legs. If the Hebrew letters be exchanged for their English equivalents, the form is not

materially changed or the analogy altered.”

This concept is illustrated in Figure 1.

The reader will notice that all three of the penalties of the

obligations for the symbolic degrees are represented in this figure as

are the anatomical points upon which Master Hiram Abif was

assaulted by the three ruffians. The Perfect Points of Entry are also

to be found in the nested characters of the ineffable name.

As is the case with all the symbols we will be discussing, the

Tetragrammaton is visible primarily in the degrees of the York Rite

and Scottish Rite; however this was not always the case. Ritual has

undergone dramatic change over the centuries, and the Blue Lodge

MM Degree at one time directly included the Tetragrammaton in its

symbolism[vi]. According to Mackey[vii]:

"JEHOVAH is, of all the significant words of Masonry, by far the most important. Reghellini very properly calls it 'the

basis of our dogma and of our mysteries.'...The history of the introduction of this word into the ritualism of

Freemasonry would be highly interesting, were it not so obscure. Being in almost all respects an esoteric

symbol... That this name, in its mystical use, was not unknown to the Medieval Freemasons there can be no doubt... It

is now conceded, from indisputable evidence, that the holy name was, in the earlier years, and, indeed, up to the

middle of the last century, attached to the Third Degree, and then called the Master's Word...Third Degree refers to

'the mystic word, the Tetragrammaton.'"

Therefore, given the aforementioned understanding that the Tetragrammaton was (and still is) used as a

substitute for uttering the true name of God, then the substitute for the Masters Word in the symbolic degrees almost

certainly alludes to the Tetragrammaton.

The Tetragrammaton is directly introduced during both the York and Scottish Rite Rituals[viii] as a glyph

discovered encrusted upon a golden plate during the exploration of a certain vault. In the Scottish Rite version the

golden plate is discovered resting upon a triangular pedestal. In the York Rite version, the glyph rests upon a

triangular plate atop the Ark of the Covenant and is shown surrounded by three words encoded using a unique cipher

system (commonly referred to by modern Cryptologists as the “Freemasons Cipher”). There are many variations in the

details which underpin this ritual; in some versions of the Royal Arch ritual, the plate is triangular, encrusted with

Jewels, and affixed to a triangular stone made of agate[ix]. Regardless of rite, version, or variation, the

Tetragrammaton forms is an essential element in Freemasonry.

The Tetractys

The Tetractys is a figure consisting of ten points arranged in four rows with one, two, three,[x] and four points

in each row sequentially, and which is inscribed within an equilateral triangle[xi] (see center illustration, Figure 2). The

Pythagoreans believed a complex relationship existed between the structure of the Tetractys and the creation of the

physical universe[xii]. Concerning the Tetractys, Manly P. Hall wrote[xiii]:

“The mysterious Pythagorean tetractys, or four rows of dots, increasing from 1 to 4, was symbolic of the stages of

creation. The great Pythagorean truth that all things in Nature are regenerated through the decad, or 10, is subtly

preserved in Freemasonry through these grips being effected by the uniting of 10 fingers, five on the hand of each

person.”

While the Tetractys may be used as either a multiplication or as an addition device, the more common method

of use is that in which the digits of each row are summed, and the sums of each row are then summed themselves.

Thus for the Tetractys shown in the center illustration of Figure 2 we have 1 X 4 (1 + 1 + 1 + 1) = 4, 2 X 3 = 6, 3 X 2

= 6, and 4 X 1 = 4. The total of these sums is 4 + 6 + 6 + 4 = 20.

The Tetractys may also be arranged as shown by the right-hand side illustration (Figure 2) as a device which

employs duple and triple progressions. When arrayed in this fashion the figure is called the “Lambdoma”. This figure is

also called the “Platonic Lambda” as a result of its its inclusion in the Timaeus of Plato[xiv]. The sides of the

Lambdoma have values of 1, 2, 3, 4, 9, 8, and 27. Per the Pythagoreans, the duple progression (1, 2, 4, 8) represents

the evolution of the vehicle proceeding out of unity. The triple progression inverted (27, 9, 3, 1) represents the

development of consciousness. The number 1 is included in both progressions since it was considered the number from

which both progressions evolved. Generally speaking, the duple progression, being even numbers represented the

feminine, and the triple progression being odd numbers represented the masculine. The Tetractys was conceived to

represent four Emanations and four planes[xv]. The first Emanation, the Monad, is the source of latent power and

corresponds to a Geometric Point. The second Emanation occurs when the point moves thus producing a line. This

Emanation is called Growth (Auxe)[xvi]. The third Emanation occurs when the line moves creating a surface or plane.

This Emanation is called Skin (Khroia). The fourth and final Emanation is developed when the surface moves,

generating a solid, called Body (Soma).

The first Plane is the Monad (one), and it corresponds to the virtue Wisdom. The second Plane comprises the

Dyad (two) and the Triad (three), and it corresponds to the virtues Strength and Courage. The third Plane is comprised

of the Tetrad (four), Pentad (five), and Hexad (six) and represents the virtue Beauty. The fourth Plane is comprised of

the Heptad (seven), the Octad (eight), Ennead (nine), and the Decad (ten). The fourth Plane represents the virtue

Justice. Beauty, Wisdom, Goodness, and the corresponding connecting properties, Love, Truth, and Trust, which are

the Chaldaean Virtues all are correspondences of the Tetractys[xvii]. Through the Emanations and Planes the universe

was created.

The Tetractys also represented the four

elements air, earth, fire, and water; the four rows

sum to the number ten; This figure is emblematic of

the Tetragrammaton[xviii], or sacred name of four

letters.

I would like to concentrate at this point

upon the Tetractys shown on the left-hand side of

Figure 2 in which the Hebrew Characters of the

Tetragrammaton are arrayed. The Tetractys of the

Tetragrammaton is frequently associated with the Biblical passage from John 1:1[xix] :

“En arched en ho logos, kais ho logos en pros ton then, kais theism en ho logos”

Translated as:

"In the beginning was the Word, and the Word was with God, and the Word was God."

Each Hebrew Character has a corresponding numerical value (See Table 1). This is similar to the dual use of

Roman letters as both alphabetic and numeric characters.

Based upon the numeric values of the Hebrew Characters shown in Table 1, the Tetractys of the

Tetragrammaton would calculate as follows: 10 X 4 = 40, 5 X 3 = 15, 6 X 2 = 12, and 5 X 1 = 5. The sum of the

products would then be 40 + 15 + 12 + 5 = 72. The number 72 is significant because it represents the number of

ineffable names of God. Naturally, such numerical significance would be of great interest to Kabalists. In fact, Christian

Mystic Jakob Boehme (1575-1624 A.D.) used a variation of this arrangement as his personal symbol[xx], and the

Tetractys can be found in a form similar to that shown in Figure 2 on the apron of the 17th Degree of the Scottish Rite.

The number 72 also happens to be the maximum number of Companions in addition to the Principals and Scribes in a

Royal Arch Chapter[xxi].

The Tetractys has an unusual geometric layout as can be

seen in Figure 3. A proper geometric construction can best be made

by dividing the Delta triangle into a series of smaller subsidiary

Deltas. Each of these subsidiary Deltas may also be divided into

smaller Deltas and so on ad infinitum. This unique feature, in which

each smaller piece is an exact copy of the original is called

holography. Interestingly, modern scientists believe the universe to

be holographic, and have connected much of the philosophy of the

Pythagoreans to Quantum theory[xxii].

The Tetractys displays many more interesting geometric

properties, including several related to the 3, 4, 5 Pythagorean

triangle which is a prominent feature of yet another well known

Masonic symbol. Knutson, Tao and Woodward[xxiii] studied the

correspondence between Tetractys and honeycombs and discovered

that the vertices of the honeycomb form small triangles in a Tetractys. The beehive, is also a prominent Masonic

symbol. I will further mention in passing that the Tetractys is used as the basis for a type of poetry in which the first

line contains one word, the next two words, etc. For a closer look at this interesting poetic style used in a Masonic

context, the reader is referred to the works of Bro. Ted Berry at The Masonic Poets Society[xxiv].

It has been suggested[xxv], [xxvi] that “the Tetractys displays the Tree of Life collected into its most efficient

mathematical formation”. The Tree of Life, or Sephiroth, is itself closely associated with the Tetragrammaton, which,

as mentioned, provides a convenient bridge between the two symbols. Through this bridge these two symbols may be

demonstrated to embody very similar concepts.

The Sephiroth

Figure 4 depicts the “Tree of Life” or Sephiroth. Each Sphere (Sephira) in the tree represents an emanation.

Each of the vertical columns of Spheres in the Sephiroth are traditionally considered to represent a pillar, and each

pillar is named according to the central concept which it represents; thus in Figure 4 we have the pillars Justice,

Beauty, and Mercy left to right, respectively. This figure is a modified version of the illustration of the Sephiroth which

is used in the Knight Kadosh Grade[xxvii] of the AASR. The modifications consist of the addition of all twenty-two

paths, and the addition of the pseudo-Sephira Daath (Knowledge) between Kether and Tipareth in the middle pillar.

The illustration also includes the Hebrew Character labels for each of the twenty-two paths and each of the ten Sephira

(other than Daath). Each of the ten regular Sephiroth are the ten holy attributes which are said to inhabit spheres of

the first emanation of creation[xxviii]. The ten Sephirot are divided

into masculine and feminine Sephira, with those Sephirot on the left

side (left column) being feminine and those on the right side (right

column) being masculine. Each of the Sephira, other than Kether, is

also either masculine or feminine in relation to the Sephira which

precedes or follows it.

The best description of the principles which govern the

Sephiroth is perhaps best conveyed by quoting the first two of the

seven ideals of Kabalism[xxix] as summarized by Dr. Wynn Westcott:

“(1). God, the Holy One, the Supreme Incomprehensible One, AIN SUPH, is

not the direct Creator of the world. Everything proceeded from the

primordial source by successive emanations, each reaching a lower

level than the preceding one. Hence, the Universe is, in fact, God

manifested, the last and farthest removed production being matter,

which is therefore seen as that which is deprived of perfection.

(2). All that is known or perceived is formed upon the type-model of the

Sephiroth.”

The Name of each Sephira, the Hebrew Character by which it

is designated, it’s name, and it’s Correspondence are given in Table

2[xxx].

The relationship of the Tetragrammaton and

the Sephiroth is illustrated in Figure 3 in which each

of the “Four Worlds” of the Sephiroth are shown.

Note that each World also corresponds to one of the

four ancient elements.

The source of the emanations is described as

being hidden by three veils[xxxi] - “Negativity”

(Ain), which being of three letters alludes to the first

three Sephiroth; “The Limitless” (Ain Soph), which

alludes to the first six Sephiroth; and “The Limitless

Light” (Ain Soph Aur), which being composed of nine

letters alludes to the first nine Sephiroth. This

complex concept is meant to describe the source as

having Negative Existence and that the limitless

ocean of light by which the Sephiroth manifests itself

has no center, but rather concentrates in Kether, the

first Sephira. As can be seen, the depth of the

philosophy involved here can be a bit daunting. The

cloud which comprises the Ain, Ain Soph, and Ain Soph Aur, is rendered below as Figure 6. As an interesting aside I

have also provided an illustration of one well-known version of the Rosicrucian Symbol beside that of the Cloud of Ain.

The similarity is worth noting.

The Sephiroth, much like the Tetractys may

be shown to have Geometric regularity in its

construction. In Figure 7, I have provided a

construction of the Sephiroth which is based upon

five aligned circles overlapping such that the

circumference of each passes through the center(s)

of the circle(s) to which it is adjacent. The points at

which the circles intersect coincide with the center of

the individual Sephira on the left and right pillars,

and the circle centers coincide with the four Sephira

(and Daath) in the middle pillar. Circles which

overlap in this manner also form another important

Masonic Symbol known as the Vesica Pisces. The Vesica Pisces may be demonstrated to have certain dimensions which

relate to the Golden Mean; Consequently it is not surprising that the Sephiroth also contains this enigmatic coding.

Commonalities

It should be emphasized that the Tetractys and the

Sephiroth are not by any means identical concepts, but rather

concepts which share many similarities. One of these commonalities

is that both involve the Tetragrammaton as an integral part of their

meaning. Perhaps the most profound similarity however is that both

propose a concept for the Creation of the Universe, both material and

spiritual, which utilizes a system of Emanations which proceed in

stages from the Divine to the physical universe. S.L. MacGregor

Mathers[xxxiii] clearly believed that the Tetractys system of the

Pythagoreans was a refinement of that provided in the earlier

Sephiroth which incorporated mathematical models. This would be

consistent with the reported journeys of Pythagoras to Babylonia

where he would have been introduced to Kabalism. Both systems

incorporate references to the Classical Elements, and both are

reported to have correspondence to the Planets and to Astrology. I

would add that both the Tetractys and the Sephiroth include a

left-hand series of Emanations which are regarded as Feminine, and

a right-hand series of Emanations which are considered Masculine.

One of the

more interesting correspondences of the Symbols used to illustrate

the Tetractys and the Sephiroth however lies in the apparent overlap

between their Geometric layout. Figure 8 shows this correspondence

by providing a composite image of Figure 3 and Figure 7. Note that

the Geometries as depicted coincide.

I believe that it is a tribute to the genius of the men who developed

Masonic ritual and symbolism that the Tetractys and the Sephiroth

are both at the root of our Craft, and that they provided a bridge by

which the two could be joined.

Tetragrammaton. (2008). In Merriam-Webster Online Dictionary. Retrieved December 14, 2008,

from http://www.merriam-webster.com/dictionary/tetragrammaton.

Tetragrammaton with Vowel Points for Various Pronunciations. (2007). In Jewish Delaware. Retrieved December 14, 2008,

from http://jewishdelaware.esmartweb.com/PJewishTexts.htm.

Neuhoff, Juergen. (2007). The Tetragrammaton in the Los Lunas Decalogue. Retrieved December 14, 2008

from http://www.mhccorp.com/archaeology/decalogue-tetragrammaton.html.

Turnbull, Everett R. & Denslow, Ray V. (1956). A History of Royal Arch Masonry. Kessinger Publishing, 2004. ISBN 1417950064,

9781417950065

Hall, Manly P. (1928). The Tree of the Sephiroth. The Secret Teachings of All Ages: An Encyclopedic Outline of Masonic, Hermetic, Qabbalistic &

Rosicrucian Symbolical Philosophy. Philosophical Research Society; Revised edition (June 1978). pp. 121. ISBN-10: 089314830X; ISBN-13:

978-0893148300.

Preuss, Arthur. (1908). Study in American Freemasonry. Kessinger Publishing. 2003. pp. 172. ISBN 0766156931, 9780766156937.

Mackey, Albert G. (1871). Encyclopaedia of Freemasonry, Vol. I. Kessinger Publishing Company (2003). ISBN-13: 9780766147195.

De Hoyos, Arturo. The Mystery of the Royal Arch Word. Heredom. Volume 2, 1993. Retrieved December 27, 2008

from Pietre-Stones Review of Freemasonry. http://www.freemasons-freemasonry.com/royal_arch_word.html

De Clifford, Norman Frederick. (1902). Egypt, The Cradle of Ancient Masonry. Kessinger Publishing, 1995. ISBN 1564595242, 9781564595249

DaFoe, Stephen. (2008), Masonic Dictionary. Retrieved December 26, 2008

from http://www.masonicdaictionary.com/tetractys.html.

Weisstein, Eric W. "Tetracyts." From Mathworld-A Wolfram Web Resource.

http://mathworld.wolfram.com/Tetractys.html.

From Absolute Astronomy Retreived December 26, 2008. http://www.absoluteastronomy.com/topics/Tetractys.

Hall, Manly P. (1928). The Secret Teachings of All Ages: An Encyclopedic Outline of Masonic, Hermetic, Qabbalistic & Rosicrucian Symbolical

Philosophy. Philosophical Research Society; Revised edition (June 1978). ISBN-10: 089314830X; ISBN-13: 978-0893148300.

[xiv] Plato. Timaeus. Project Gutenberg. Trans. Benjamin Jowett. Retrieved December 30, 2008 from http://www.gutenberg.org/etext/1572.

Cornford, F. M. (1937). Plato's Cosmology: The Timaeus of Plato Translated with a Running Commentary, London: Routledge & Kegan Paul.

[xvi] MacLennan, Bruce. More About the Tetractys. Retrieved December 30, 2008

from http://www.cs.utk.edu/~mclennan/BA/PT/D-moretet.html.

[xvii] Opsopaus, John. (2004). A Summary of Pythagorean Theology, Part V: Theurgy. Retrieved December 30, 2008

from http://www.cs.utk.edu/~Mclennan/BA/ETP/V.html#ascenttoone

[xviii] Pike, Albert. Morals and Dogma of the Ancient and Accepted Scottish Rite of Freemasonry. Kessinger Publishing; Facsimile edition (March

1992). Ch 29.pp. 602. ISBN-10: 1564592758; ISBN-13: 978-1564592750

[xix] Ibid. The Wonder of the Tetragrammaton Tetractys. Retrieved December 26, 2008 from http://www.helium.com/users/299879.

[xx] Stephany, Paul. Defining Freemasonry. In Helium. Retrieved December 23, 2008

from http://www.helium.com/items/658017-defining-freemasonry?page=2

[xxi] Nullen, Giles C.H. Official History of Freemasonry. Retrieved December 27, 2008 from http://www.nullens.org/content/view/173/51/

[xxii] Arkhipov, A.A. Harmony of the Froissart Theorem in Fundamental Dynamics of Particles and Nuclei. State Research Center “Institute for High

Energy Physics”. Moscow, Russia. In arXiv:hep-ph/0208263v3 28 Jan 2003.

Retrieved December 27, 2008 from http://arxiv.org/PS_cache/hep-ph/pdf/0208/0208263v3.pdf.

[xxiii] Woodward, Chris, Knutson A., & Tao T. (2004). The Honeycomb model of $GL_n$ Tensor Products II: Facets of the Littlewood-Richardson

Cone. In Journal of American Mathematics Society. 17 no. 1, 19--48.

Retrieved December 26, 2008 from http://www.math.rutgers.edu/~ctw/papers.html.

[xxiv] Berry, Ted. The Masonic Poets Society. Retrieved December 26, 2008 from http://masonic-poets-society.com/tetractys.htm#G.

[xxv] The Tetracyts of the Decad. Abrahadabra Institute Retrieved December 26, 2008 from http://www.abrahadabra.com/tetractys001.htm.

[xxvi] Tetracyts. All Experts Encyclopedia. Retrieved December 26, 2008 from http://en.allexperts.com/e/t/te/tetractys.htm#hd2.

[xxvii] Knight Kadosh. The Thirtieth Grade of the Ancient and Accepted Scottish Rite, and the First Degree of the Chivalric Series. Hirams Web.

University of Bradford. Retrieved on September 29, 2008.

[xxviii] Freemasonry in Israel. Retrieved December 27, 2008 from http://www.geocities.com/Athens/Forum/9991/kabbalah.html

[xxix] Cleland, J.N. The Kabbalah and Freemasonry. Bonisteel Masonic Library. Retrieved December 27, 2008 from http://www.bonisteelml.org

/THE_KABBALAH_AND_FREEMASONRY.htm

[xxx] Scholem Gershom. (1990). The Formative Meanings of the Ten Sphiroth/Sephiroth Belimah. In Origins of the Kabbalah. Princeton. Retrieved

December 27, 2008 from http://www.psyche.com/psyche/qbl/formative_sephirot.html.

[xxxi] Mathers, S.L. MacGregor. (1887). Qabalah Unveiled. Reprinted (2006) as The Kabbalah: Essential Texts From The Zohar. Watkins. London. pp.

26. ISBN-10: 1-84293-128-9; ISBN-13: 9-781842-931288.

[xxxii] Ibid.

[xxxiii] Ibid.

72-fold Name of God

By Uri RazAn opening comment - this article was originally written in Hebrew for Hebrew speakers. Hence all verse numbers refer to the bible in Hebrew, and not to any translation of the bible to Hebrew. Where I saw fit, I quoted the KJV translation of the appropriate verses for the benefit of the many English speakers who do not know Hebrew.

Some of the materials I've used for this article were written in English, I brought those materials in the article, or provided links to on-line versions of them.

Yet, in some places I had no reasonable choice to a Hebrew font. I've written the original article with the MS-Windows font most people use in Israel, and which I figure most surfers could easily install as well.

The 72 names are derived from Exodus 14:19-21, which in the original Hebrew have 72 letters each. The original Hebrew text is -

�יה�ם, �נ פ �ן, מ� נ � ד ה�ע מו �ע ע� �ס �י �, מ�א�ח�ר�יה�ם; ו �ל�ך �י �ה יש��ר�א�ל, ו �י מ�ח�נ � ל�פ�נ ך� ה�א ל�ה�ים, ה�ה�ל�ך �ע מ�ל�א� �ס �י יט ומ�ד, מ�א�ח�ר�יה�ם �ע� �י ו�ה, �ה א�ל-ז �ל�א-ק�ר�ב ז �ל�ה; ו �י �א�ר א�ת-ה�ל �י �, ו �ה�ח�ש)�ך �ן ו נ � �ה�י ה�ע �י �ה יש��ר�א�ל, ו ב�ין מ�ח�נ �ה מ�צ�ר�ים, ו �ין מ�ח�נ �ב�א ב �י כ ו�ל�ה �י �ל-ה�ל כ�ם ל�ח�ר�ב�ה; �ש��ם א�ת-ה�י �י �ל�ה, ו �י �ל-ה�ל �ה כ ז � ים ע ח� ק�ד� �רו �ם ב �ה א�ת-ה�י �הו � י ו�ל�ך �י �ם, ו ל-ה�י �דו�, ע� �ט מ�ש)�ה א�ת-י �י כא וים � , ה�מ �ק�עו �ב �י וAnd the KJV version is as following -

19 And the angel of God, which went before the camp of Israel, removed and went behind them; and the pillar of the cloud went from before their face, and stood behind them: 20 And it came between the camp of the Egyptians and the camp of Israel; and it was a cloud and darkness to them, but it gave light by night to these: so that the one came not near the other all the night. 21 And Moses stretched out his hand over the sea; and the LORD caused the sea to go back by a strong east wind all that night, and made the sea dry land, and the waters were divided.

The names are derived by writing the letters of the three verses one above the other, with no vowel points, spaces, or punctuation marks, the first from right to left, the second from left to right, and the third from right to left. The names are then read top down.

The 72 Names

3 3 3 3 3 3 3 3 3 4 4 4 4 4 4 4 4 4 4 5 5 5 5 5 5 5 5 5 5 6 6 6 6 6 6 6 6 6 6 7 7 7 1 2 3 4 5 6 7 8 9 0 1 2 3 4 5 6 7 8 9 0 1 2 3 4 5 6 7 8 9 0 1 2 3 4 5 6 7 8 9 0 1 2

מ הירחאמדמעיומהינפמננעהדומעעסיומהירחאמכליולו יבאבינמחנהמצרימובינמחנהישראלויהיהעננוהחשכמ ימהועקביוהברחלמיהתאמשיוהלילהלכהזעמידקחורב

Rabbi Abraham Abulafia describes in his book "Chayey Ha'Olam Ha'Bah" a Qabalistic method of meditating on the 72 names. I will not include the details in this article, but only the method of marking the names with vowel points the letters.

Each Hebrew letter has a name, as do the letters of other languages. In Hebrew, the name of each letter's name starts with that letter, that is Aleph's name starts with an Aleph, Bet's name starts with a Bet, etc. The letters in the 72 fold name of God are given the same vowel points as they are given in the letters' names. As the Aleph in Aleph's name is marked with a Kamatz, all the Alephs in the 72 fold name of God are marked with a Kamatz, etc. The result is given in the following table -

The 72 Names with Vowel Points

ו�ה�ו� י�ט� י�ל�י� ל�מ� ס� כ�א� ל�ל�ה� מ�ה�ש� ע� כ�ה�ת� א�

� א�ל�ד� ה�ז�י� ו � ל�א� �ל� ה�ה�ע י�ז ה�ר�י� מ�ב�ה�

ה�ק�מ� � ו � כ�ל�י� ל�א� �ו 5ל�כ� פ�ה�ל� ל�ו � מ�ל�ה� י�י�י� נ ח�ה�ו

5ת�ה� נ�מ� ר�י�י� ש�א�ה� י�ר�ת� ה�א�א� ו ר� ל�כ�ב� א� �ש� ו

� �ק� ל�ה�ח� י�ח�ו 5ד� כ�ו נ 5י� מ� נ א�מ� � ח�ע� � ר�ה�ע י�י�ז

י�כ� ה�ה�ה� �ל� מ� �ו ר�י� ס�א�ל� י�ל�ה� ו � ל� ע ש� מ�י�ה� ע�

ו�ה�ו� מ� ה�ח�ש� ד�נ5י� מ� 5א� ע� 5נ 5י�ת� נ �י� מ�ב�ה� נ פ�ומ� 5מ� ב� מ�צ�ר� ה�ר�ח� י�י�ל� נ �מ� � י�ה�ה� ו 5ו נ � ח�י� ע מ�ב� 5ק� ד�מ� נ � מ� י�ע ח�ב�ו� א� �מ� ה�י�י� י�ב�מ� ר�א�ה� ו מ�In Athanasius Kircher's Oedipus Aegyptiacus there's a table of the 72 names and an appropriate verse from the book of Psalms for each of them, except for the 70th name, which is given the first verse from Genesis.

The logic behind the match is as following - each name is given a verse which contains the 4 letters name of God (YHVH) as well as the three letters of the name itself. If the name contains Yod, Heh, or Vau, they must appear somewhere beside the 4 letter name.

The 70th name is given the first verse from Genesis, which does not contain the 4 letters name of God, but does contain the three letters of the 70th name. Two other names are given verses which in the Hebrew bible (at least the one I have) do not contain the 4 letters name of God, so I brought the version from Oedipus Aegyptiacus as well. The 36th name is given a verse which does not contain the 4 letters name in either the Hebrew bible or the version brought in Oedipus Aegyptiacus.

A translation of the verse to English is available in Mather's article, which appears in in various places, e.g. Zalewski's book given in the bibiliography.

The 72 Names & Verses from the Book of Psalms

Name Verse number Verse in Hebrew Verse from Oedipus Aegyptiacus

ר�ים ר�אש)�י. Psalms 3:4והו מ� י, ו �בו�ד� י; כ ד� �ע� ג�ן ב �ה, מ� �הו �ה י ת �א� ו

Psalmsילי 22:20

�ר�ת�י ז � ת�י, ל�ע �לו י �ר�ח�ק; א �ה, א�ל-ת �הו �ה י ת �א� וש)�ה. חו

ת�י; א ל�ה�י, א�ב�ט�ח- Psalms 91:2סיט ד� מ�צו י ו ח�ס� �ה, מ� א�מ�ר--ל�יהובו�.

ן Psalms 6:5עלמ � ע �י, ל�מ� נ � �פ�ש)�י; הו�ש)�יע �צ�ה נ �ה, ח�ל �הו ב�ה י ש)ו .� ך � ד ח�ס�

�י. Psalms 34:5מהש �יל�נ רו�ת�י ה�צ גו �ל-מ� כ מ� �י; ו �נ נ � �ע �ה ו �הו �י א�ת-י �ר�ש)�ת ד

ים, Psalms 9:12ללה � מ ב�ע� �ידו ו�ן; ה�ג �ה, י�ש)�ב צ�י --ל�יהו רו � �מ זל�ילו�ת�יו. ע�

Psalmsאכא �ר�ב-ח�ס�ד. 103:8 �ים ו פ �ה; א�ר�ך� א� �הו ן י ו �ח�נ ם ו ר�חו

�ה Psalms 95:6כהת �הו �י-י �ב�ר�כ�ה, ל�פ�נ ה; נ �כ�ר�ע� �נ �ה ו �ח�ו �ש)�ת , נ �או ב . ע�ש��נו

�י מ�עו�ל�ם ה�מ�ה. Psalms 25:6הזי �: כ יך ד� �ח�ס� �ה, ו �הו � י יך �כ�ר-ר�ח�מ� ז

Psalmsאלד 33:22 .� ל�ך ש)�ר, יח�ל�נו �א� : כ ל�ינו �ה ע� �הו � י ך � ד �ה�י-ח�ס� י

Psalmsלאו י. 18:47 � ם, א לו�ה�י יש)�ע �רו �י ר�י; ו � צו ך ב�רו �ה, ו �הו ח�י-י

תו�ת Psalms 10:1ההע ל�ים, ל�ע� �ע� �ר�חו�ק; ת מ�ד ב �ע� �ה, ת �הו ל�מ�ה י�ר�ה. �צ ב

Psalms 98:4יזל �נו �ר�נ ו ר�ץ; ִִ�צ�חו �ל-ה�א� �ה, כ ל�יהו ה�ר�יעו . �רו �מ �ז ו

�ר�ה. Psalms 9:10מבה �צ תו�ת ב �ב, ל�ע� ש��ג �; מ� ך � �ב ל�ד ש��ג �ה מ� �הו �יה�י י ו

Psalmsהרי י. 94:22 ר מ�ח�ס� �אל�ה�י, ל�צו �ב; ו ש��ג �ה ל�י ל�מ� �הו �ה�י י �י ו

�ה Psalms 98:2הקמ �ל ו�ים, ג �י ה�ג ינ � תו�; ל�ע ע� �ש)ו �ה, י �הו � י יע הו�ד�צ�ד�ק�תו�.

�כ�ל-ה�א�ר�ץ; Psalms 8:2לאו �, ב ך יר ש)�מ� � ד -- מ�ה-א� �ינו ד�נ �ה א� �הו יים. ל-ה�ש)�מ� �, ע� ך �ה הו�ד� �נ ש)�ר ת א�

Psalmsכלי -ל�י. 35:24 �א�ל-יש��מ�חו �ה א ל�ה�י; ו �הו �, י �י כ�צ�ד�ק�ך ש)�פ�ט�נ

ת�י. Psalms 40:2לוו �ע� �ש)�מ�ע ש)�ו �י �ט א�ל�י, ו �י �ה; ו �הו �ית�י י ו �ה ק� ו ק�

Psalmsפהל 120:1-2

�י-- �ר�ת�ה ל �צ �ה, ב �הו לו�ת: א�ל-י �ע� א ש)�יר, ה�מ�י. �נ נ � �ע �י ק�ר�את�י, ו�ש)ו�ן ש��פ�ת-ש)�ק�ר: מ�ל �פ�ש)�י, מ� �יל�ה נ �ה--ה�צ �הו ב י�ה. י ר�מ�

Psalmsנלכ �ה. 31:15 ת �י, א ל�ה�י א� ר�ת �ה; א�מ� �הו �י י � ב�ט�ח�ת ל�יך �י, ע� נ �א� ו

Psalmsייי 121:5 .� �ך ינ �מ� �ד י ל-י �, ע� �ך �ה צ�ל �הו �; י �ה ש)�מ�ר�ך �הו י

ד- Psalmsמלה �ע� �ה, ו ת �-- מ�ע� ך בו�א� � ו �ה, יש)�מ�ר-צ�את�ך �הו י

עו�ל�ם. 121:8

Psalmsחהו 33:18

�ל-י�ש)�ב�י , כ רו �גו י ו נ � מ ר�ץ; מ� �ל-ה�א� �ה, כ �הו י מ� ייר�אות�ב�ל.

�ל- Psalms 9:2נתה �ר�ה, כ פ �י; א�ס� �כ�ל-ל�ב �ה, ב �הו או�ד�ה י .� �פ�ל�או�ת�יך נ

Psalmsהאא �ר�ה. 119:141 יך� א�צ � �ה; ח5ק �הו �י י �נ נ � ק�ר�את�י ב�כ�ל-ל�ב, ע

Psalmsירת 140:2

ים ס� יש) ח�מ� �ה, מ�א�ד�ם ר�ע; מ�א� �הו �י י �צ�נ ח�ל�י. �צ�ר�נ �נ ת

Psalmsשאה 71:12

�ר�ת�י ז � �י; א ל�ה�י ל�ע נ � �ר�ח�ק מ�מ א ל�ה�ים, א�ל-תש)�ה). ש)�ה (חו חי

�י; א ל�ה�י נ � מ �ר�ח�ק מ� א ל�ה�ים, א�ל-תש)�ה. �ר�ת�י חו ז � �ה, ל�ע �הו י

�פ�ש)�י. Psalms 54:6ריי כ�י נ �ס�מ� �י, ב ד�נ �ר ל�י; א� �ה א ל�ה�ים, ע�ז כ�יה�נ �ס�מ� �ה, ב �הו �ר ל�י; י �ה א ל�ה�ים, ע�ז ה�נ�פ�ש)�י. נ

ר�י. Psalms 71:5אומ �עו נ �ה, מ�ב�ט�ח�י מ� �הו �י י ד�נ �ת�י; א� ו �ה ת�ק� ת �י-א� כ

Psalmsלכב 71:16

� �יר צ�ד�ק�ת�ך �כ ז �ה; א� �הו �י י ד�נ �ג�ב5רו�ת, א� א�בו�א--ב .� ך � ל�ב�ד

�ה. Psalms 33:4ושר נ �א מו , ב ש��הו �כ�ל-מ�ע� �ה; ו �הו �ב�ר-י �ש)�ר ד �י-י כ

Psalmsיחו �י-ה�מ�ה ה�ב�ל. 91:11 , מ�ח�ש)�בו�ת א�ד�ם: כ �ה--י�ד�ע� �הו י

Psalmsלהח ד-עו�ל�ם. 131:3 �ע� �ה, ו ת �ה-- מ�ע� �הו �ח�ל יש��ר�א�ל, א�ל-י י

Psalmsכוק �י. 116:1 נ �ח�נו �ה-- א�ת-קו�ל�י, ת �הו �י-יש)�מ�ע י �י, כ א�ה�ב�ת

�ן Psalms 26:8מנד ש)�כ מ�קו�ם, מ� �; ו �ית�ך �י, מ�עו�ן ב �ה--א�ה�ב�ת �הו י .� ך �בו�ד� כ

Psalmsאני 90:20

,� �יך �נ ; ה�א�ר פ �ה א ל�ה�ים צ�ב�או�ת ה�ש)�יב�נו �הו יה. �ש)�ע� �ו �נ ו

�. Psalms 91:9חעם �ך � מ�עו�נ ת ל�יו�ן, ש��מ� י; ע� ח�ס� �ה מ� �הו �ה י ת �י-א� כ

Psalmsרהע �ר ל�י. 30:11 �ה-ע�ז �ה, ה י �הו �י; י �נ �ח�נ �ה ו �הו ש)�מ�ע-י

Psalmsייז �י. 98:15 נ � מ �יך� מ� �נ �יר פ ת �ס� �פ�ש)�י; ת �ח נ �נ �ז �ה, ת �הו ל�מ�ה י

�ר�ת Psalms 12:4ההה ב ד� �ל-ש��פ�ת�י ח�ל�קו�ת-- ל�ש)ו�ן, מ� �ה, כ �הו �כ�ר�ת י י�ד�לו�ת. ג

Psalmsמיכ 121:7 .� �פ�ש)�ך �ל-ר�ע: יש)�מ�ר, א�ת-נ כ �ה, יש)�מ�ר�ך� מ� �הו י

Psalmsוול 88:14

�ת�י �פ�ל �ק�ר, ת ב�ב �י; ו ת �ע� �ה ש)�ו �הו � י �י, א�ל�יך נ �א� ו .� ך מ� � ת�ק�ד

�י. Psalmsילה נ ד� � � ל�מ �ט�יך ש)�פ מ� �ה; ו �הו �א י �י, ר�צ�ה-נ �ד�בו�ת פ נ

119:108

Psalmsסאל �י. 94:18 נ ד� �ה, יס�ע� �הו � י ך � ד �י, מ�ט�ה ר�ג�ל�י; ח�ס� ר�ת א�ם-א�מ�

Psalmsערי ש��יו. 145:9 �ל-מ�ע� ל-כ יו, ע� �ר�ח�מ� �ל; ו �ה ל�כ �הו טו�ב-י

Psalms 92:6עשל מ�קו �ה; מ�א�ד, ע� �הו � י ש��יך מ�ע� �ד�לו מ�ה-ג .� מ�ח�ש)�ב�ת�יך

�ה Psalms 98:2מיה �ל ו�ים, ג �י ה�ג ינ � תו�; ל�ע ע� �ש)ו �ה, י �הו � י יע הו�ד�צ�ד�ק�תו�.

Psalmsוהו ין ח�ק�ר. 145:3 �תו�, א� �ל�ג�ד5ל �ל מ�א�ד; ו מ�ה5ל �ה ו �הו �דו�ל י ג

Psalmsדני ג�ד�ל-ח�ס�ד. 145:9 �ים, ו פ �ה; א�ר�ך� א� �הו ם י �ר�חו ן ו ו ח�נ

Psalmsהחש ש��יו. 104:31 �מ�ע� �ה ב �הו �ה ל�עו�ל�ם; יש��מ�ח י �הו �ה�י כ�בו�ד י י

ל�יו�ן. Psalms 7:18עממ �ה ע� �הו ר�ה, ש)�ם-י � �מ ז �א� �צ�ד�קו�; ו �ה כ �הו או�ד�ה י

Psalmsננא 119:75

�ה, נ �א מו �; ו �ט�יך �י-צ�ד�ק מ�ש)�פ �ה, כ �הו �י י ת �ד�ע� יע�נ�ית�נ�י.

Psalmsנית 103:19

�ל �כ תו�, ב מ�ל�כו �ס�או�; ו ים, ה�כ�ין כ �ש)�מ� �ה--ב �הו יש)�ל�ה. מ�

Psalmsמבה �ד�ר. 102:13 �, ל�ד�ר ו �כ�ר�ך �ז �ש)�ב; ו �ה, ל�עו�ל�ם ת �הו �ה י ת �א� ו

Psalmsפוי 145:14

�זו�ק�ף, ל�כ�ל- �פ�ל�ים; ו �ה, ל�כ�ל-ה�נ �הו � י ך סו�מ�פ�ים. �פו ה�כ

Psalmsנממ א. 115:11 �ם הו �נ ג מ� �ר�ם ו ז � �ה; ע ב�יהו �ט�חו �ה, ב �הו י י יר�א�

ד- Psalms 6:5ייל �ה, ע� �הו �ה) י ת �א� � (ו ת �א� �ב�ה�ל�ה מ�א�ד; ו �פ�ש)�י, נ �נ ות�י. מ�

Psalmsהרח �ה. 113:3 �הו �ל, ש)�ם י ד-מ�בו�או�-- מ�ה5ל �ר�ח-ש)�מ�ש) ע� ז � מ�מ

Psalmsמצר ש��יו. 145:17 �כ�ל-מ�ע� יד, ב �ח�ס� �ר�כ�יו; ו �כ�ל-ד �ה, ב �הו יק י � צ�ד

Psalmsומב ד-עו�ל�ם. 113:2 �ע� �ה, ו ת �-- מ�ע� �ה מ�ב�ר�ך �הו �ה�י ש)�ם י י

Psalmsיהה �י. 119:159 �נ � ח�י ך � ד �ח�ס� �ה, כ �הו �י; י יך� א�ה�ב�ת ד� �י-פ�קו ר�א�ה, כ

Psalmsענו �ה. 100:2 �נ �ר�נ �יו, ב ל�פ�נ �או �ש��מ�ח�ה; ב �ה ב �הו א�ת-י ב�דו ע�

Psalmsמחי ו�. 33:18 ד �ח�ל�ים ל�ח�ס� י יו; ל�מ� �ר�א� �ה, א�ל-י �הו ין י � �ה ע ה�נ

Psalmsדמב 90:13 .� יך ב�ד� ל-ע� �ח�ם, ע� �ה�נ ת�י; ו ד-מ� �ה, ע� �הו ב�ה י ש)ו

Psalmsמנק �י. 38:22 נ � מ �ר�ח�ק מ� �ה: א ל�ה�י, א�ל-ת �הו �י י �ב�נ ז � �ע א�ל-ת

�. Psalms 37:4איע �ך ש)�א�ל�ת ל�ב �, מ� �ן-ל�ך �ית �ה; ו �הו ל-י �ג ע� נ � �ה�ת�ע ו

Psalmsחבו 106:1

�י ל�עו�ל�ם �י-טו�ב-- כ �ה כ ל�יהו �ה: הו�דו -י ה�ל�לוו�. ד ח�ס�

ו�ר�ל�י. Psalms 16:5ראה � ג יך �ה, תו�מ� ת י-- א� �כו�ס� י ו �ת-ח�ל�ק� נ �ה, מ� �הו י

�א�ת Gensis 1:1יבמ ים, ו �ר�א א ל�ה�ים, א�ת ה�ש)�מ� �ר�אש)�ית, ב בה�א�ר�ץ.

Psalmsהיי 109:30 . ו �ים א�ה�ל�ל�נ � ר�ב ב�תו�ך �פ�י; ו �ה מ�א�ד ב �הו או�ד�ה י

Psalmsמומ �כ�י. 116:7 ל�י �מ�ל ע� �ה, ג �הו �י-י �כ�י: כ ח�י נו �פ�ש)�י, ל�מ� ב�י נ ש)ו

Astrology, Tarot, and the 72 Names According to the Golden Dawn

Card 1st Angel 2nd Angel Decan 2 Wands דניאל והואל Mars

Aries 3 Wands עממיה החשיה Sun 4 Wands ניתאל ננאאל Venus 5 Pentacles פויאל מבהיה Mercury

Taurus 6 Pentacles יילאל נממיה Moon 7 Pentacles מצראל הרחאל Saturn 8 Swords יההאל ומבאל Jupiter

Gemini 9 Swords מחיאל ענואל Mars 10 Swords מנקאל דמביה Sun 2 Cups חבויה איעאל Venus

Cancer 3 Cups יבמיה ראהאל Mercury 4 Cups מומיה הייאל Moon 5 Wands יליאל והויה Saturn

Leo 6 Wands עלמיה סיטאל Jupiter 7 Wands ללהאל מהשיה Mars 8 Pentacles כהתאל אכאיה Sun

Virgo 9 Pentacles אלדיה הזיאל Venus 10 Pentacles ההעיה לאויה Mercury 2 Swords מבהאל יזלאל Moon Libra 3 Swords הקמיה הריאל Saturn

4 Swords כליאל לאויה Jupiter 5 Cups פהליה לוויה Mars

Scorpio 6 Cups יייאל נלכאל Sun 7 Cups חהויה מלהאל Venus 8 Wands האאיה נתהיה Mercury

Saggittarius 9 Wands שאהיה ירתאל Moon 10 Wands אומאל רייאל Saturn 2 Pentacles ושריה לכבאל Jupiter

Capricorn 3 Pentacles להחיה יחויה Mars 4 Pentacles מנדאל כוקיה Sun 5 Swords חעמיה אניאל Venus

Aquarius 6 Swords ייזאל רהעאל Mercury 7 Swords מיכאל הההאל Moon 8 Cups ילהיה ווליה Saturn

Pisces 9 Cups עריאל סאליה Jupiter 10 Cups מיהאל עשליה Mars The attribution is based on Chaldean astrology and a simple running order.

The minor arcana cards (2-10 in each of the four suits) are matched thus - the numbers in the range of 2-10 are matched to 9 consecutive decans starting with the 1st decan of aries, and then repeat themselves 3 more times, and the suit is taken from the decan's sign's elements. Thus the 1st decan of Libra, the cardinal air sign, is assigned 2 of Swords, and the 2th decan of Cancer, 5 decans down the way in a watery sign, is assigned 6 of Cups.

The 72 names are assigned consecutively to 5 degrees of the zodiac, but now starting with Leo, rather than Aries, which is where rosicrucian have the zodiac start. Thus each decan has 2 names assigned to it.

Decan rulers are assigned in a similar fashion - the seven planets are ordered according to their apparent velocity across the fixed stars, and then assigned according to this order in a cyclic order to the decans, starting with the 1st decan of Aries. As there are 7 planets and 36 decans, each planet is assigned to five decans, with Mars assigned to the last remaining decan.

Eliphas Levi has used a different attribution, as in the following table -

Tarot and the 72 Names According to the Eliphas Levi

Card 1st Angel 2nd Angel Ace Wands עלמיה והויה 2 Wands מהשיה יליאל 3 Wands ללהאל סיטאל 4 Wands אלדיה אכאיה 5 Wands לאויה כהתאל 6 Wands ההעיה הזיאל 7 Wands הקמיה יזלאל

8 Wands לאויה מבהאל 9 Wands כליאל הריאל Ace Cups יייאל לוויה 2 Cups מלהאל פהליה 3 Cups חהויה נלכאל 4 Cups שאהיה נתהיה 5 Cups רייאל האאיה 6 Cups אומאל ירתאל 7 Cups להחיה לכבאל 8 Cups כוקיה ושריה 9 Cups מנדאל יחויה Ace Swords ייזאל אניאל 2 Swords הההאל חעמיה 3 Swords מיכאל רהעאל 4 Swords עריאל ווליה 5 Swords עשליה ילהיה 6 Swords מיהאל סאליה 7 Swords עממיה והואל 8 Swords ננאאל דניאל 9 Swords ניתאל החשיה Ace Pentacles יילאל מבהיה 2 of Pentacles הרחאל פויאל 3 of Pentacles מצראל נממיה 4 of Pentacles יבמיה ומבאל 5 of Pentacles הייאל יההאל 6 of Pentacles מומיה ענואל 7 of Pentacles מחיאל איעאל 8 of Pentacles דמביה חבויה 9 of Pentacles מנקאל ראהאל Papus, in his book The Tarot of the Bohemains, attributed the minors to the decans, ordering the cards as in the above table and starting with Aries' 1st decan & Ace of Wands and ending with Pisces' 3rd decan & 9 of Pentacles, using the same decan rulers as the Golden Dawn. Combining the two tables would create a French school alternative to the Golden Dawn table.

Powers and Characteristics of the Names

Name Powers and Characteristics

Vehuaiah Subtle spirit. Endowed with great wisdom, enthusiastic for science and the arts, capable of undertaking and accomplishing the most difficult things.

Jeliel To quell popular uprisings. To obtain victory over those who attack unjustly. Sprightly

spirit, agreeable and courteous manners, passionate for sex.

Sitael Against adversities. Protects against weapons and wild beasts. Loves truth, will keep his word, will oblige those in need of his services.

Elemiah Against mental troubles and for the identification of traitors. Governs voyages, sea travels. Industrious, successful, keen for travel.

Mahasiah To live in peace with everyone. Governs high science, occult philosophy, theology, the liberal arts. Learns easily, keen for honest pleasures.

Lelahel To acquire knowledge and cure disease. Governs love, renown, science, arts and fortune. Features (include) ambition, fame.

Achaiah Governs patience, secrets of nature. Loves learning, proud to accomplish the most difficult tasks.

Cahetel To obtain the benediction of God and to drive away evil spirits. Governs agricultural production. Inspires man to rise towards God.

Aziel Mercy of God, friendship and favor of the great, execution of a promise made (sic). Governs good faith and reconciliation. Sincere in promises, will easily extend pardon.

Aladiah Good for those guilty of hidden crimes and fearing discovery. Governs rage and pestilence, cure of disease. Good health, successful in his undertakings.

Lauviah Against lightning and for the obtainment (sic) of victory. Governs renown. Great personage, learned, celebrated for personal talents.

Hahaiah Against adversity. Governs dreams. Mysteries hidden from mortals. Gentle, witty, discreet manners.

Iezalel Governs friendship, reconciliation, conjugal fidelity. Learns easily. Adroit.

Mebahel Against those who seek to usurp the fortunes of others. Governs justice, truth, liberty. Delivers the oppressed and protects prisoners. Loves jurisprudence, affinity for law courts.

Hariel Against the impious. Governs sciences and arts. Religious sentiments, morally pure.

Hakamiah Against traitors and for deliverance from those who seek to oppress us (sic). Governs crowned heads, great captains. Gives victory. Frank, loyal, brave character, sensitive to points of honour, an affinity for Venus.

Lauviah To be invoked while fasting. Against mental anguish, sadness. Governs high sciences, marvelous discoveries. Gives revelations in dreams. Loves music, poetry, literature and philosophy.

Caliel To obtain prompt aid. Makes truth known in law suits, causes innocence to triumph. Just, honest, loves truth, judiciary.

Leuviah To be invoked while facing South. To obtain the grace of God. Governs memory, human intelligence. Amiable, lively, modest, bearing of adversity with resignation.

Pahaliah Against enemies of religion, for the conversion of nations to Christianity (!). Governs religion, theology, morality, chastity, purity. Ecclesiastical vocation.

Nelebael Against calumniators and spells and for the destruction of evil spirits. Governs astronomy, mathematics, geography and all abstract sciences. Loves poetry, literature, avid for study.

Ieiael Governs fortune, renown, diplomacy, commerce, influence on voyages, discoveries, protection against storms and shipwreck. Loves business, industriousness, liberal and philanthropic ideas.

Melahel Against weapons and for safety in travel. Governs water, produce of the earth, and especially plants necessary for the cure of disease. Courageous, accomplishes honorable actions.

Hahuiah To obtain the grace and mercy of God. Governs exiles, fugitives, defaulters. Protects against harmful animals. Preserves from thieves and assassins. Loves truth, the exact sciences, sincere in word and deed.

Nith-Haiah For the acquisition of wisdom and the discovery of the truth of hidden mysteries. Governs occult sciences. Gives revelations in dreams, particularly to those born on the day over which he presides. Influences those who practice the magic of the sages.

Haaiah For the winning of a law suit. Protects those who search after truth. Influences politics, diplomats, secret expeditions and agents.

Jerathel To confound wrong-doers and liars and for deliverance from one's enemies. Governs propagation of light (sic), civilization. Love (sic) peace, justice, science and arts; special affinity for literature.

Seeiah Against infirmities and thunder, protects against fire, the ruin of buildings, falls and illnesses. Governs health, simplicity. Has much judgment.

Reiiel Against the impious and enemies of religion; for deliverance from all enemies both visible and invisible. Virtue and zeal for the propagation of truth, will do his utmost to destroy impiety.

Ornael Against sorrow, despair and for the acquisition of patience. Governs animal kingdom, watches over the generation of beings. Chemists, doctors, surgeons. Affinity for anatomy and medicine.

Lecabel For the acquisition of knowledge. Governs vegetation and agriculture. Loves astronomy, mathematics and geometry.

Vasariah Against those who attack us (sic) in court. Governs justice. Good memory, articulate. Iehuiah For the identification of traitors. Lehahiah Against anger. Known for his talents and acts, the confidence and fervor of his prayers. Chevakiah To regain the favor of those one has offended. Governs testaments, successions and all

private financial agreements. Loves to live in peace with everyone. Loves rewarding the loyalty of those in his service.

Menadel To retain one's employment and to preserve one's means of livelihood. Against calumny and for the deliverance of prisoners.

Aniel To obtain victory and stop the siege of a city. Governs sciences and arts. Reveals the secrets of nature, inspires philosophers, sages. Distinguished savant.

Haamiah For the acquisition of all the treasures of heaven and earth. Against fraud, weapons, wild beasts and infernal spirits. Governs all that relates to God.

Rehael For the healing of the sick. Governs health and longevity. Influences paternal and filial affection.

Ieiazel For the deliverance of prisoners, for consolation, for deliverance from one's enemies. Governs printing and books. Men of letters and artists.

Hahahel Against the impious, slanderers. Governs Christianity. Greatness of soul, energy. Consecrated to the service of God.

Mikael For safety in travel. For the discovery of conspiracies. Concerned with political affairs, diplomatic.

Veuahiah For the destruction of the enemy and deliverance from bondage. Love glory and the military.

Ielahiah Success of a useful undertaking. Protection against magistrates. Trials. Protects against armies, gives victory. Fond of travel and learning. All his undertakings are crowned with success; distinguished for military capabilities and courage.

Sealiah To confound the wicked and the proud, to exalt the humiliated and the fallen. Governs vegetation. Loves learning, much aptitude.

Ariel To procure revelations. To thank God for the good he sends us. Discovers hidden treasure, reveals the greatest secrets of nature, causes the object of one's desire to be seen in dreams. Strong subtle mind, new and sublime thoughts, discreet, circumspect.

Asaliah For the praising of God and the growing towards him when he enlightens us. Governs justice, makes the truth known in legal proceedings. Agreeable character, avid for the acquisition of secret knowledge.

Michael For the preservation of peace and the union of man and wife. Protects those who address themselves to him, gives premonitions and secret inspirations. Governs generation of beings. Avid for love, fond of walks and pleasures in general.

Vehuel Sorrow, contrariness. For the exaltation of oneself for the benediction and glory of God. Sensitive and generous soul. Literature, jurisprudence, diplomacy.

Daniel To obtain the mercy of God and consolation. Governs justice, lawyers, solicitors. Furnishes conclusions to those who hesitate. Industrious and active in business, loves literature and is distinguished for eloquence.

Hahasiah

For the elevation of the soul and the discovery of the mysteries of wisdom. Governs chemistry and physics. Reveals the secret of the Philosopher's Stone and universal medicine. Loves abstract science. Devoted to the discovery of the properties of animals, plants and minerals. Distinguished in medicine.

Imamiah

Destroys the power of enemies and humbles them. Governs voyages in general, protects prisoners who turn to him and gives them the means of obtaining their freedom. Forceful, vigorous temperament, bears adversity with patience and courage. Fond of work.

Nanael Governs the high sciences. Melancholy humor, avoids rest, meditation, well-versed in the abstract sciences.

Nithael To obtain the mercy of God and live long. Emperor, king, and prince. Renowned for writings and eloquence, of great reputation among the learned.

Mabaiah Beneficial for obtaining consolation and compensations. Governs morality and religion. Distinguished by good deeds and piety.

Poiel For the fulfillment of one's request. Governs renown, fortune and philosophy. Well

esteemed by everyone for his modesty and agreeable humor.

Nemmamiah For general prosperity and the deliverance of prisoners. Governs great captains. Drawn to the military; distinguished for activity and the courageous bearing of fatigue.

Ieialel Protects against sorrow and care and heals the sick, especially afflictions of the eyes. Influences iron and those in commerce. Brave, frank, affinity for Venus.

Harahel Against the sterility of women and to make children obedient to their parents. Governs treasure and banks. Printing, books. Love of learning, successful in business (especially money market).

Mizrael For the cure of mental illness and deliverance from those who persecute us. Virtuous, longevity.

Umabel To obtain the friendship of a given person. Fond of travel and honest pleasures; sensitive heart.

Iah-hel For the acquisition of wisdom. Governs philosophers, illuminati. Loves tranquility and solitude, modest, virtuous.

Anianuel For the conversion of nations to Christianity. Protects against accidents, heals the sick. Governs commerce, banking. Subtle and ingenious, industrious and active.

Mehiel Against adversities. Protects against rabies and wild beasts. Governs savants, professors, orators and others. Distinguished in literature.

Damabiah Against magic spells and for the obtainment (sic) of wisdom and the undertaking of successful ventures. Governs seas, rivers, springs, sailors. Sailor; amasses a considerable fortune.

Manakel For the appeasement of the anger of God and for the healing of epilepsy. Governs vegetation, aquatic animals. Influences dreams. Gentleness of character.

Itaiel To obtain consolation in adversity and for the acquisition of wisdom. Influences occult science. Makes the truth known to those who call on him in their work. Enlightened requirements of the spirit of God. Fond of solitude, distinguished in higher sciences.

Chabuiah For the preservation of health and the healing of the sick. Governs agriculture and fecundity. Fond of the countryside, hunting, gardens and all that is related to agriculture.

Rochel To find lost or stolen objects and discover the person responsible. Distinguished in the judiciary, morals and customs of all peoples.

Iabamiah Governs the generation of beings and phenomena of nature. Protects those who wish to progress spiritually. Distinguished by genius; one of the great lights of philosophy.

Haiel To confound the wicked and for deliverance from those who seek to oppress us (sic). Protects those who call upon him. Influences fire. Brave.

Mumiah A divine talisman should be prepared under favorable influences with the name of the spirit on the reverse side. Protects in mysterious operations, brings success in all things. Governs chemistry, physics and medicine. Influences health and longevity. Doctor.

The Seals of the 72 Names

ו�ה�ו�י�ה י�ל�י�א�ל

י�ט�א�ל ס� �ה י ל�מ� ע�

�ה י מ�ה�ש� ל�ל�ה�א�ל

�ה י כ�א� א� כ�ה�ת�א�ל

�י�א�ל ה�ז �ה י א�ל�ד�

�ה �י ו ל�א� �ה י � ה�ה�ע

�ל�א�ל י�ז מ�ב�ה�א�ל

ה�ר�י�א�ל �ה י ה�ק�מ�

�ה �י ו ל�א� כ�ל�י�א�ל

�ה �י �ו ל�ו �ה פ�ה�ל�י

5ל�כ�א�ל נ י�י�י�א�ל

מ�ל�ה�א�ל �ה �י ח�ה�ו

�ה 5ת�ה�י נ �ה י ה�א�א�

י�ר�ת�א�ל �ה ש�א�ה�י

ר�י�י�א�ל �מ�א�ל ו א�

ל�כ�ב�א�ל �ה ר�י �ש� ו

�ה �י י�ח�ו �ה ל�ה�ח�י

�ה �ק�י כ�ו 5ד�א�ל נ מ�

5י�א�ל נ א� �ה י מ� ח�ע�

א�ל ר�ה�ע� �א�ל י�י�ז

ה�ה�ה�א�ל י�כ�א�ל מ�

�ה �ל�י �ו ו �ה י�ל�ה�י

�ה ס�א�ל�י ר�י�א�ל ע�

�ה ש�ל�י ע� י�ה�א�ל מ�

�א�ל �ה�ו ו 5י�א�ל נ ד�

�ה י ה�ח�ש� �ה י מ� מ� ע�

5א�א�ל 5נ נ 5י�ת�א�ל נ

�ה מ�ב�ה�י �י�א�ל פ�ו

�ה י 5מ�מ� נ י�י�ל�א�ל

ה�ר�ח�א�ל מ�צ�ר�א�ל

�מ�ב�א�ל ו י�ה�ה�א�ל

�א�ל 5ו נ � ע ח�י�א�ל מ�

�ה ב�י ד�מ� 5ק�א�ל נ מ�

א�ל י�ע� א� �ה �י ח�ב�ו

ר�א�ה�א�ל �ה י י�ב�מ�

ה�י�י�א�ל �ה י �מ� ו מ�

As far as I can tell, those seals were all taken from an 18th century manuscript by the well known 16th

century cryptographer Blaise de Vigenere . I know not the logic used to create those seals. Robert Ambelain warns in his book that, based on his personal experience, those seals represent the mirror images of the angel's powers, and thus of evil powers. I brought the seals for completeness' sake, with a warning to those who intend to put the seals to use.

Bibliography

• The Bible, in Hebrew.

• The KJV Bible.

• Oedipus Aegyptiacus - chapter VI (pages 267-281), by Athanasius Kircher.

• Kabbalah of the Golden Dawn, by Patrick Zalewski.

• Meditation and Kabbalah, by Aryeh Kaplan.

• Book T, by S. L. Mathers.

• Aaron Leitch's lecture on the Shem ha-Mephoresh.

• The Practical Kabbalah (part 1, part 2), by Robert Ambelain, translated by Piers A. Vaughan.