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Sefer Yetzirah Magic
Sefer Yetzirah Magic
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Sefer Yetzirah Magic December 7, 2013
Table of Contents
Preface ...................................................................................................... 6
Introduction ........................................................................................... 12
Commentary ...................................................................................... 71
Commentary ...................................................................................... 80
Earth ....................................................................................................... 97
Table of Figures
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Figure 20 : The Six Seals & the Twelve Descendants ........................... 104
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Sefer Yetzirah Magic December 7, 2013
Preface
What is the name of the tenth sefirah of the kabbalistic Tree of Life?
This book will endeavour to help you answer that, and other
perplexing questions concerning the kabbalistic Tree of Life.
1 The ‘Tree of Yetzirah’ is my label for the metaphysical structure outlined (and
implied) in the text of the Sefer Yetzirah.
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Sefer Yetzirah Magic December 7, 2013
Conversely, while it’s true the sefirot and pathways of the modern
Tree are geometrically (i.e. physically) linked together, they have no
fundamental linguistic (or archetypal) interrelationship. Instead, the
pathways and sefirot are generally viewed as two separate and
essentially dissimilar components that are combined together to form
the Tree of Life diagram.
One thing both Trees have in common is that in both cases their
twenty-two pathways reflect the archetypal essence of the twenty-two
letters of the Hebrew alphabet. And also, the sefirot of both Trees are
numbered one to ten (albeit in differing arrangements). However, a
key distinction between the two versions of the Tree diagram is that
the ten sefirot of the Tree of Yetzirah, like its twenty-two pathways, are
derived from the Hebrew alphabet. This was known by the author of
the Zohar<
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The sefirot are called ‘utterances’ because they represent the spoken
word of the Creator, and divine speech requires divine language. 2
2 ‚Ten utterances‛ is a reference to the ten sayings of the Elohim in Genesis, Chap.I.
3 Beriah (i.e. the ‘World of Creation’) overshadows Yetzirah (i.e. the ‘World of
Formation’) from its own existential domain directly above the World of Yetzirah.
4 A vital link exists between Shin and the twelve boundaries of the octahedron. And
similarly, a special esoteric connection exists between Maym and the six vertices.
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5In most kabbalistic traditions, the sphere of Da’at is understood to be the ‘child’ of
the sefirot Hockmah and Binah.
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Since the 2007 writing of my book ‘Formation of the Tree of Life’ a few
of my original thoughts concerning the nature and structure of the
Tree of Yetzirah have changed. The changes in my understanding are
not so fundamental however, as to render obsolete my previous book,
but they are quite significant.
The main gist of my new perception involves the realization that what
we now call the ‘non-sefirah’ Da’at is actually counted as one of the ten
sefirot of the original Tree of Yetzirah. It’s given there the name ‘depth
of Above’. And I now realize that the extra ‘non-sefirotic’ component
of the Tree of Yetzirah—the ‘Holy Temple’—is what is now referred to
as the sefirah ‘Tifaret’.
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Introduction
It’s speculated, though not established for certain, that the Sefer
Yetzirah (‘Book of Formation’) was written sometime around the 2nd
century CE—that is, soon after the razing of the second Temple in
Jerusalem in 70 CE.6 The synchronicity of these two events is
significant because I believe the Sefer Yetzirah was produced partly in
response to a spiritual crisis engendered by the Temple’s destruction.
Clearly the book was composed by Jewish metaphysicians intent on
transmitting a system of knowledge that would assist with the
spiritual healing of future generations. But the book was written in
coded form and the decryption key was lost.
But the Jewish occultists of the time (the spiritual elders of Judaism)
knew that the Holy Temple in Jerusalem was merely the mundane
6Some kabbalists believe the book was written much earlier and claim its author was
the biblical patriarch Abraham.
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Up and Down.
East and West.
North and South.
And the Holy Temple precisely in the center
and it supports them all.
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Tree of Yetzirah
The Sefer Yetzirah details a structure that resembles the Tree of Life
diagram of the modern day Kabbalah. But because the Sefer Yetzirah’s
metaphysical system predates all current traditions of Kabbalah by at
least a thousand years, it’s no surprise that its Tree blueprint is a little
different to the modern kabbalistic Tree of Life.
It’s clear that current versions of the Tree diagram represent the
development (over hundreds of years) of original ideas contained in
the Sefer Yetzirah. But it’s also apparent that most contemporary Tree
designs have strayed considerably from the source in certain important
respects.
If you’re familiar with the modern Tree of Life diagram then you may
need to let go of some basic assumptions and expectations regarding
the shape of the original ‘Tree of Yetzirah’. But you’ll definitely notice
the similarities that exist between the ancient Tree and its modern day
counterparts.
Both the modern Tree of Life and the Tree of Yetzirah have ten sefirot,
although their numbering systems differ.7 And both Tree diagrams
incorporate twenty-two pathways between the ten sefirot. Also, they
both include an additional eleventh sphere. But that’s where their
structural similarities end.
7 The Sefer Yetzirah numbers the sefirot as opposing complementary pairs. The
sefirot of the modern Tree are numbered hierarchically from highest to lowest.
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Like the modern Tree of Life, the Tree of Yetzirah can easily be drawn
in two dimensions. But unlike the conventional Tree, the essential form
of the Tree of Yetzirah is three dimensional. This is made abundantly
clear by instructions given in the text of the Sefer Yetzirah.8
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The six lowest sefirot of the Yetziratic Tree are presented as the six
vertices (i.e. corners) of an octahedron. Twelve pathways (called
‘boundaries’) extend between the six sefirot and form the twelve edges
of the octahedron.
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Strangely, many commentators ignore (or are unaware of) the Sefer
Yetzirah’s actual design blueprint for the Tree of Life. Instead, they
promote a numerologically based approach to the positioning of the
twenty-two pathways. But one only needs to read the Sefer Yetzirah’s
description of the twelve edges (or ‚diagonal boundaries‛9 as they are
called in the text) to know that the numerological approach is
untenable. Unfortunately, many people automatically assume that the
phrase ‚diagonal boundaries‛ refers to the twelve sloping pathways of
the modern Tree diagram. But the Sefer Yetzirah’s design
specifications directly contradict that idea.
In the image below, the twelve simple letter pathways are coloured
red. The Sefer Yetzirah positions them in relation to six directional
‘depths’. The six depths are named: ‘Above’, ‘Below’, ‘East’, ‘West’,
‘North’, and ‘South’.10
9 The original Hebrew phrase is ‘’גבולי אלכסון, ‘g’vulei alakson’. This term technically
refers to the side of a triangle. See: ‘An Introduction to the Sefer Yetzirah’, by
Christopher P. Benton. Published in: The Maqom Journal for Studies in Rabbinic
Literature, Vol VII, Winter 2004. The twelve ‘diagonal boundaries’ define the sides of
eight equilateral triangles that together form an octahedron.
10Note that many ancient and modern commentators assign the depth of East to
Tifaret, and the depth of West to Yesod (as per the Hermetic Tree diagram below).
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Verse 6:5 of the Sefer Yetzirah gives us the basic structural elements of
the Tree of Yetzirah.
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Three:
Each one stands alone.
One acts as advocate,
one acts as accuser,
and one decides between them.
Seven:
Three opposite three,
and one is the rule deciding between them.
One on three.
Three on seven.
Seven on twelve.
And all are bound, one to another.
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The Tree has a basic fourfold hierarchical structure. The main body of
the Tree is crowned by a single component that’s higher than all the
others. Below it are grouped three components. Clustered below them
is a group of seven components. These seven sit upon a group of
twelve components. As verse 6:5 states<
One on three.
Three on seven.
Seven on twelve.
And all are bound, one to another.
Verse 6:5 is ingenious in the way that it reveals and at the same time
conceals the deepest mysteries of the Sefer Yetzirah. Without the lost
key though it’s quite difficult to decipher exactly what design elements
this verse is referring to. But with the restored key we can now decode
the information contained in this very cryptic verse.
Three:
Each one stands alone.
One acts as advocate,
one acts as accuser,
and one decides between them.
This extract from verse 6:5 refers to the three Mother letters, and the
three supernal sefirot of the Tree of Yetzirah: ‘Breath from Breath’,
‘Water from Breath’, and ‘Fire from Water’.11 These three correspond
with the three highest sefirot of the modern Tree of Life: ‘Keter’,
‘Hockmah’, and ‘Binah’.
11The three sefirot are described in verse 1:10-12 of the Sefer Yetzirah. (See the
Appendix.)
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Seven:
Three opposite three,
and one is the rule deciding between them.
The next section refers to the seven double letters and the six
directional depths (i.e. lower sefirot) of the Tree of Yetzirah: ‘Above’,
‘Below’, ‘East’, ‘West’, ‘North’, and ‘South’. Naturally, Above is
opposite Below, East is opposite West, and North is opposite South. In
other words: ‚three opposite three‛. These six correspond with the
modern sefirot of the Tree of Life known as: ‘Da’at’, ‘Yesod’, ‘Hesed’,
‘Hod’, ‘Netzah’, and ‘Geburah’.
The Sefer Yetzirah refers to Tifaret as the Holy Temple to highlight its
divine function in relation to the six lower sefirot. The six lower sefirot
12Aryeh Kaplan translated this phrase as ‘Holy Palace’, but the Hebrew word Haykal
(HYKL, ‘palace’) more often means ‘temple’, and usually refers to the Holy Temple in
Jerusalem. See: Strong: #01965.
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A reading of verse 1:14 makes it clear that the Sefer Yetzirah does not
count the Holy Temple amongst the ten sefirot of the Tree.
As you can see, the Holy Temple is not included in the above list of ten
sefirot. But even so, it’s still considered to be an essential and very
important component of the Tree of Yetzirah.
13 The ambiguous Hebrew phrase ‘beli mah’ ( )בלי מהliterally translates as ‘without
what?’ and is usually interpreted to mean ‘nothingness’. (See below for my
translation of the term.)
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14This is Aryeh Kaplan’s translation, but other alternatives include ‚covenant of the
Unique One‛ and ‚covenant of unity‛. See: Sefer Yesira. A. Peter Hayman. Mohr
Siebeck, 2004. Pg. 67.
15That is, Da’at is positioned at the centre of the middle column of the Tree of
Yetzirah—halfway between Ain Sof and Yesod.
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and one is the rule deciding between them‛16. This phrase refers to the
pivotal function of Tifaret in relation to the six directional sefirot. And
note that it’s also said of Tifaret: ‚And the Holy Palace precisely in the
center‛17—that is, in the centre of the group of six lower sefirot (‚three
opposite three‛).
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Twelve Boundaries
Twelve Simples:
הוז חטי לנס עצק.
Their foundation is the twelve diagonal boundaries:
The east upper boundary;
The east northern boundary;
The east lower boundary;
The south upper boundary;
The south eastern boundary;
The south lower boundary;
The west upper boundary;
The west southern boundary;
The west lower boundary;
The north upper boundary;
The north western boundary;
The north lower boundary.
They extend continually until eternity of eternities,
And it is they that are the boundaries of the World.
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Ten Sefirot
Six of the seven double letters are associated with the six vertices of the
octahedron. But the Sefer Yetzirah reminds us in verse 4:5 that there
are seven, not six, double letters, so we must associate one of them
with the central point of the octahedron. And it also advises us not to
be tempted to add an eighth double letter, meaning, do not add
another double letter sefirah (i.e. Malkut) to the bottom of the Tree
diagram. It makes a similar statement regarding the ten sefirot in
general.
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‚Ten and not nine‛ in verse 1:4 refers to the temptation to exclude the
first sefirah—Ain Sof19, called the Holy Breath—from the sefirot,
thereby deriving nine sefirot instead of ten. ‚Ten and not eleven‛
warns against adding Malkut to the bottom of the Tree because that
would make eleven sefirot.
The ten sefirot of the Sefer Yetzirah are also called ‘depths’.
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Verse 1:5 lists the ten depths in two groups, and as opposing pairs.
Obviously Malkut is not included, but many people still make the
mistake of adding Malkut as a sefirah. And then they compound the
error by assigning a ‘depth’ to it (usually ‘depth of End’ or ‘depth of
Evil’). This not only disrupts the original depth hierarchy, but
completely disrupts the Sefer Yetzirah’s system of ten sefirot.
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The ten sefirot are clearly delineated in the text of the Sefer Yetzirah.
There are four sefirot located at the top of the Tree diagram, and below
them are six ‘directional’ sefirot that produce the octahedron. There is
also an extra component of the Tree, that’s not called a sefirah, but is
referred to as the Holy Temple.
Malkut is not one of the four highest depths, and nor is it one of the six
lower ‘directional’ depths. Therefore it cannot be the ‘depth of Evil’, or
any of the ten depths. The depths, as aforesaid, are presented in two
groups—a higher group of four and a lower group of six—and as a
series of opposing principles.
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The Hebrew word 'Mi' ()מי21 signifies Binah (and the first Heh of
YHVH). 'Mah' ()מה22 represents Malkut (and the second Heh of YHVH).
'Jacob' (the Vav of YHVH) is the 'bolt'23 that extends between the first
Heh and the second Heh of YHVH.
The third line of Sefer Yetzirah verse 1:5 actually reads ‚which have
Ain Sof‛, because ‘no end’ is the English translation of the original
Hebrew ‘Ain Sof’ ()אין סוף. Therefore, a more appropriate translation of
the first three lines of verse 1:5 is<
21 Meaning: ‘Who?’
22 Meaning: ‘What?’
23 Note that the Hebrew word Vav ( )ווmeans ‘nail’ (or ‘bolt’).
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The Holy Temple is a sacred place that contains, preserves, and reflects
the Light of the Creator. It is there that He has chosen to especially
abide—concealed in the midst of the octahedron, close to His creation,
in His Holy Temple, or Tifaret. But the Holy Temple remains devoid of
the divine Presence—that is, until we build the Holy Temple
octahedron, and activate the ‘singular covenant’ in Da’at. Verse 1:5
continues<
The ‘holy dwelling’ (of verse 1:5) is the Holy Temple octahedron. It’s
the place of the ‘singular Master’, the ‘singular covenant’ (of verse 1:3),
and the ‘One ShM’ (of verses 2:5 and 2:6). The foundation of the Holy
Temple is the sefirah Mawkone (Da’at), called ‘depth of Above’. It’s
associated with the first Hebrew double letter, Bayt ()ב. Bayt means
‘house’, as in the ‘House of God’, or Holy Temple.
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Seven Doubles
My own solution to this conundrum is based on the fact that the Sefer
Yetzirah likes to organize its Tree of Life components in alphabetical
order. For example, the Sefer Yetzirah presents the three mother letter
sefirot in their natural alphabetical order—Alef, Maym, Shin—and it
associates the twelve zodiacal signs with the twelve simple letters in
their natural alphabetical order. Therefore, it’s likely that the seven
double letters will be associated with the seven planets in alphabetical
order.
It’s my belief that, in the Sefer Yetzirah, the planets are ordered
according to their cyclical movement as observed by the ancient
astrologers who wrote the original text.
The orbital periods of the planets (as viewed from Earth) are as
follows<
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Sefer Yetzirah Magic December 7, 2013
The seven lowest sefirot of the Tree of Yetzirah also follow this
planetary sequence except that Saturn is assigned to Da’at.24
24In the Tree of Yetzirah, Binah is assigned the third Hebrew mother letter ‘Shin’, and
the planet Pluto (or ‘divine Fire’).
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Three Mothers
One on three.
Three on seven.
Seven on twelve.
And all are bound, one to another.
We know from verse 5:2 that the Sefer Yetzirah organises the lowest
group of twelve simple Hebrew letters as boundaries (or edges)
extending between the six vertices of an octahedron. The edges of the
octahedron include two of the three horizontal pathways of the Tree of
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The phrase ‚seven on twelve‛ refers to the six vertices that anchor the
twelve edges of the octahedron (plus its centre point—the Holy
Temple). And the phrase also refers to the seven Hebrew double letter
pathways that are clustered together above the twelve edges of the
octahedron.
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‚Three on seven‛ refers to the three Hebrew mother letter sefirot that
sit upon the seven double letter pathways at the top of the Tree
diagram.
The phrase ‚one on three‛ refers to the single sefirah called the Holy
Breath (i.e. Ain Sof) that crowns the Tree of Yetzirah. It’s nested upon
the three mother letter sefirot.
As you continue to study the Sefer Yetzirah you’ll realize that its
arrangement of sefirot and pathways is based on deep metaphysical
principles, not on a mundane numerological coincidence.
The simple solution to this ambiguity is that Alef, Maym, and Shin do
not represent the mundane elements: air, water, and fire. Instead, the
three mothers signify divine Elements (or Principles) that are the
spiritual source of elemental air, water, and fire. The three mothers
produce the mundane elements air, water, and fire when their
influence enters the ‘World’ ()עולם.
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25‘World’ (עולם, Olahm) is the Sefer Yetzirah’s technical name for the octahedron of
the ‘human microcosm’. It’s the octahedron we’re primarily studying in this book.
There are two other octahedrons called ‘Year’ (שנה, Shanah) and ‘Soul’ (נפש, Nefesh).
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The three esoteric mother letter principles are defined and named in
verses 1:10-12. These three verses describe the divine Air element as
‘Breath from Breath’ ( ;)רוח מרוחthe divine Water element as ‘Water
from Breath’ ( ;)מים מרוחand the divine Fire element as ‘Fire from Water’
()אש ממים. They are technical terms intentionally used to differentiate
Alef, Maym, and Shin from their mundane counterparts: air, water,
and fire.
The three ‘fathers’ and the three mundane elements air, water, and fire,
are represented by the three Hebrew simple letters: Vav ()ו, Heh ()ה,
and Yud (—)יnot Alef ()א, Maym ()מ, and Shin ()ש.
The three letters YHV compose the six formulae that seal the six
vertices of the octahedron. In other words, these three Hebrew letters
symbolise elemental forces operating within the lower portion of the
Tree of Yetzirah.
Vav, Heh, and Yud are specifically identified by the Sefer Yetzirah as
being simple Hebrew letters26 in order to draw attention to the fact that
they have an affinity with the twelve simple letter ‘boundaries’ that are
the edges of the octahedron.
So when the Sefer Yetzirah states in verse 6:2 ‚Fire is above, water is
below, and air of Breath is the rule that decides between them‛ it’s
describing the three Hebrew simple letters Heh, Yud, and Vav. And
more specifically, it’s referring to the arrangement of the simple letter
pathways into their three groups: Cardinal (above), Mutable (below),
and Fixed (in between). This will be discussed further, when we
examine the nature of the twelve ‘descendants’. (See below.)
26 ‚He chose three letters from among the Simples‛. See verse 1:13.
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The Alef, Maym, and Shin sefirot and pathways are arranged
according to the hierarchical order in which they are presented in the
Sefer Yetzirah: Alef first, then Maym, followed by Shin. This is also
their sequence in the natural order of the Hebrew alphabet.
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The unconscious state of the sefirah Da’at (i.e. the ‘singular covenant’)
in the human psyche (i.e. in the octahedron) means that the Holy
Temple (i.e. Tifaret) remains ‘darkened’ due to the absence of the
divine Light (i.e. the ‘Shekinah’) of the Creator. The Sefer Yetzirah
symbolically links this unfortunate condition with the destruction of
the Holy Temple in Jerusalem in 70 CE.
The Sefer Yetzirah aims to help us fill the spiritual void by providing a
metaphysical blueprint of the Holy Temple octahedron. It’s a design
we can use to build an inner sanctum, activate the path of Maym,
access the ‘singular covenant’, and draw down the divine Presence
into our conscious awareness.
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One on three.
Three on seven.
Seven on twelve.
And all are bound, one to another.
The first sefirah is described as ‘Breath of the Living God’ and the
‘Holy Breath’.27 It’s associated with the Hebrew mother letter Alef ()א
and represents the original unfathomable Source from which the
Creation springs. The Sefer Yetzirah uses language and symbolism (in
verse 1:9) to differentiate this sefirah from the next group of three. In
other words, the Holy Breath remains symbolically separated from the
Tree in a manner similar to the way that Ain Sof is differentiated from
the three supernal sefirot of the modern day Tree diagram.
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The modern Tree of Life recognises the existence of Ain Sof, but
doesn’t include it in its numbering system28, preferring instead to begin
the counting from Keter. It then adds Malkut as the tenth sefirah in
order to incorporate the kabbalistic world of Assiah.
The Tree of Yetzirah omits the sefirah Malkut from its numeration, but
does include Ain Sof in the counting. This represents a minor
difference in emphasis between the two systems. Both Trees have ten
sefirot, and include the same basic components except that one
numbers Ain Sof at the top of the Tree, and the other numbers Malkut
at the bottom of the Tree.
The next three sefirot of the Tree of Yetzirah are described in verses
1:10-12.
These three correspond with the modern day sefirot: Keter, Hockmah,
and Binah. They’re associated with the three Hebrew mother letters:
Alef, Maym, and Shin.
The second sefirah (Breath from Breath) is exhaled from the Holy
Breath of Ain Sof (i.e. the first sefirah). This enables the Breath (as
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Sefer Yetzirah Magic December 7, 2013
The two breaths have the same essence (symbolized by Alef, )אand are
therefore virtually indistinguishable from each other. As it is written in
verse 1:7<
The exhaled Breath contains both divine Water (‘moisture’) and divine
Fire (‘heat’). These two principles differentiate from each other and
form the third and fourth sefirot—called Hockmah and Binah in the
modern Tree diagram.
29Keter symbolizes the end of the divine creative-evolutionary process (i.e. the divine
cycle of exhalation and inhalation). Keter is the final destination of Human
Consciousness as it rises to the top of the Tree of Life (i.e. during the divine
inhalation, prior to the absorption of All into Ain Sof).
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solved when one of the seven double letters (Kaf, כ, the Sun) is
assigned to the Holy Temple. The sefirah Tifaret symbolizes the Holy
Temple, and Mawkone (Da’at) is its foundation.
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Sefer Yetzirah Magic December 7, 2013
pg. 49
Sefer Yetzirah Magic December 7, 2013
The six ‘extremities’ are the six vertices of the Holy Temple
octahedron. This topic is expanded below.
The three sefirot—Keter ()א, Hockmah ()מ, and Binah (—)שrest upon
seven double letter pathways (coloured blue). The six lower sefirot and
Tifaret (the Holy Temple) are emanations of the seven double letter
pathways, projected down into the lower part of the Tree. There they
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Sefer Yetzirah Magic December 7, 2013
Thus, the three mother letter sefirot not only rest upon the seven
double letter pathways, but they also hover over the seven emanations
of those pathways—i.e. the seven double letter sefirot.
The seven double letter pathways symbolize the seven archangels who
surround and support the Throne of the Creator. They are the supreme
angels whose ‘intelligences’ guide the seven astrological planets (i.e.
the seven lower sefirot). This is another way of understanding the
intimate relationship that exists between the seven double letter
pathways (archangels) and their emanations—the seven lower sefirot
(planets).
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5. Above (Da’at)
6. Below (Yesod)
7. East (Hesed)
8. West (Hod)
9. South (Geburah)
10. North (Netzah)
30Note that the original numbered order of the six directional depths (i.e. in verse
1:13) has South (#9) listed before North (#10).
31The Hebrew word NShA means ‘to lift and carry’, or ‘raise up’. This refers to the
Sun’s role as bearer and carrier of the orbiting planets.
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Seven:
Three opposite three.
And one is the rule deciding between them.
The allocation of the seven double letters to the six directional depths
(and the Holy Temple) is presented quite clearly in the text.
The depths of Above and Below are represented by the first ( )בand
seventh ( )תdouble letters, respectively. The depths of East and West
are represented by the second ( )גand sixth ( )רdouble letters. The
depths of South and North are represented by the third ( )דand fifth ()פ
double letters. The Holy Temple is represented by the fourth ( )כdouble
32 That is, the Shekinah has descended to inhabit the Holy Temple.
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[Note: In the diagram above the Hebrew letters are written according
to the English left-to-right usage instead of the original Hebrew right-
to-left.]
pg. 54
Sefer Yetzirah Magic December 7, 2013
Twelve Elementals33.
הוז חטי לנס עצק
Their foundation is the twelve diagonal boundaries:
The east upper boundary.
The east northern boundary.
The east lower boundary.
The south upper boundary.
The south eastern boundary.
The south lower boundary.
The west upper boundary.
The west southern boundary.
The west lower boundary.
The north upper boundary.
The north western boundary.
The north lower boundary.
They extend continually until eternity of eternities.
And it is they that are the boundaries of the World.
33Aryeh Kaplan translates the Hebrew word PShVT ( )פשוטas ‘elemental’, but the
usual translation is ‘simple’. Interestingly, verse 5:2 arranges the twelve boundaries
of the octahedron according to an element-based ‘fire-air-water’ (i.e. HVY) pattern.
This is explained below.
pg. 55
Sefer Yetzirah Magic December 7, 2013
pg. 56
Sefer Yetzirah Magic December 7, 2013
pg. 57
Sefer Yetzirah Magic December 7, 2013
The three mother letter pathways (i.e. the Alef, Maym, and Shin
pathways) compose the central vertical ‘trunk’ of the Tree of Yetzirah.
They do so in their natural alphabetical order: Alef, Maym, and Shin.
As I’ve already explained, it’s impossible for the three mother letters to
occupy the three horizontal pathways of the Tree diagram. That’s
because two of the horizontal pathways are assigned to two
boundaries (i.e. edges) of the octahedron. Those two pathways are
therefore occupied by two simple letters. There is no escaping the
reality of verse 5:2.
The three mother letters are central to the metaphysics of the Sefer
Yetzirah, and it’s vitally important to grasp their meaning in relation to
each other and to the book’s entire metaphysical scheme. And, of
course, this is the most difficult challenge of the Sefer Yetzirah.
Initially, the octahedron is dominated by the path of Shin ()ש. The Shin
pathway extends between Yesod (i.e. depth of Below) and Tifaret (i.e.
the Holy Temple) and forms the lower half of the octahedron’s vertical
axis.
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Sefer Yetzirah Magic December 7, 2013
When the path of Shin dominates the octahedron, the human psyche is
ruled by the ‘fires of Judgement’ of the feminine principle (Binah, )ש.
But as we evolve in consciousness, the fires of Judgement are
gradually mitigated by the waters of Mercy that flow down from the
path of Maym ()מ. The Maym pathway extends between Tifaret (i.e. the
Holy Temple) and Da’at (i.e. the ‘singular covenant’). The Maym
pathway is an emanation of the sefirotic Maym of Hockmah.
The Shin and Maym pathways slowly merge together through the
‘valve’ of Tifaret34 until a point is reached when the two pathways
become one. Human consciousness then rises to Da’at and the
‘singular covenant’ (i.e. Da’at) is awakened. This process transforms
the unevolved octahedron into the Holy Temple octahedron, and its
vertical axis becomes one single pathway called the Shem (ShM)
pathway, or Shem Pillar.
The Hebrew word ‘ShM’ ( )שםmeans ‘name’ and generally refers to the
Name of God (i.e. YHVH). But ShM is itself a powerful formula that
essentially defines the creative process (as depicted in the Sefer
Yetzirah). The critical importance of ShM is alluded to in the first verse
of the Sefer Yetzirah where it’s written<
34Tifaret represents the Sun—called ShMSh ( )שמשin Hebrew. The ShMSh formula
shows the path of Maym situated between the path of Shin below and the higher
sefirotic Shin of Binah above. The formula gives confirmation that Tifaret (the Holy
Temple) represents the doorway through which the ShM transformation occurs.
pg. 59
Sefer Yetzirah Magic December 7, 2013
In this verse, the three ‘books of Creation’ are identified with the
Hebrew letters SPR ()ספר, the numerical value of which is 340. This is
also the value of the sacred formula ShM ()שם. So, in other words,
verse 1:1 is telling us that the ShM formula is central to the creation of
the World. And this notion is reiterated in verse 2:5<
The phrase ‘One ShM’ ( )שם אחדspecifically refers to the single ShM
pathway (or ShM Pillar) that extends between Yesod and Da’at in the
restored Holy Temple octahedron. 35
35Note also that the phrase ‚One ShM‛ in verses 2:5 and 2:6 also includes a reference
to the mother letter Alef—i.e. because Alef = 1 (‘one’). It therefore identifies Alef as an
important influence effecting the ShM equation. Alef’s function is explained below.
pg. 60
Sefer Yetzirah Magic December 7, 2013
pg. 61
Sefer Yetzirah Magic December 7, 2013
the paths of Shin and Maym within his own microcosmic self, Jacob as
Israel is able to consciously assist the Creator in the macrocosmic
merging of Binah (Shin, divine Fire) with Hockmah (Maym, divine
Water). In doing so, Israel takes his first step on a new path of cosmic
evolution.
Notice the frequency of the word ShM in the passage, and the unusual
occurrence of the word Kaf (כף, KP, ‘cup’, or ‘hollow’). The entire
episode is highly peculiar, and therefore likely to contain a hidden
esoteric meaning.
The ‘hollow’ (כ, Kaf) of Jacob’s thigh is Tifaret 39 and the ‚sinew that
shrank‛ symbolizes the decline of Shin’s dominance leading to the
merging of the Shin and Maym pathways to form the ShM Pillar.
In the end, Jacob calls the place of his ShM initiation Peniel (‘Face of
God’) because he’s ‚seen God face to face‛. This name is appropriate
because the awakening of the sphere of Mawkone (Da’at) unites the
‘face of the microcosm’ (i.e. the lower sefirot of the Tree of Yetzirah)
with the ‘face of the macrocosm’ (i.e. the highest sefirot of the Tree).
It’s only via the sphere of Da’at that we’re able to behold the ‘face of
God’. This is the ultimate purpose of the ShM Initiation.
39 Kaf ( )כis the Hebrew double letter associated with Tifaret and the Sun (שמש,
ShMSh). It’s the sacred Cup that holds the divine Water of the path of Maym ()מ. The
Cup itself is made from Fire (ש, Shin). This is the esoteric reason why the Hebrew
word ShMSh (‘the Sun’) shows Maym (divine Water) in the midst of Shin (divine
Fire). Similarly, the Shin of Binah (divine Fire) is a vessel of Fire that surrounds and
covers the Maym of Hockmah (divine Water).
pg. 62
Sefer Yetzirah Magic December 7, 2013
And Jacob was left alone; and there wrestled a man [angel]
with him until the breaking of the day. And when he saw
that he prevailed not against him, he touched the hollow
[KP] of his thigh; and the hollow [KP] of Jacob's thigh was
out of joint, as he wrestled with him. And he said, Let me
go, for the day breaketh. And he said, I will not let thee go,
except thou bless me. And he said unto him, What is thy
name [ShM]? And he said, Jacob. And he said, Thy name
[ShM] shall be called no more Jacob, but Israel: for as a
prince hast thou power with God and with men, and hast
prevailed. And Jacob asked him, and said, Tell me, I pray
thee, thy name [ShM]. And he said, Wherefore is it that
thou dost ask after my name [ShM]? And he blessed him
there. And Jacob called the name [ShM] of the place Peniel:
for I have seen God face to face, and my life is preserved.
And as he passed over Penuel the sun rose upon him, and
he halted upon his thigh. Therefore the children of Israel
eat not of the sinew which shrank, which is upon the
hollow [KP] of the thigh, unto this day: because he
touched the hollow [KP] of Jacob's thigh in the sinew that
shrank.
[Genesis, 32:24-32.]
[Square-bracketed notes are my own.]
pg. 63
Sefer Yetzirah Magic December 7, 2013
pg. 64
Sefer Yetzirah Magic December 7, 2013
version of the ritual is exceptional because it fortifies not only the four
compass-point directions, but also the ‘depths’ of Above and Below.
The Sefer Yetzirah employs six ‘royal seals’ (or ‘rings’, )טבעתto
establish and fortify the six ‘directions’ that uphold and sustain the
World. Each seal formula (see above) is the mirror image of the
formula assigned to the opposite end of its axis. This ensures that the
six formulae conform to the ‚three opposite three‛ requirement of
verse 6:5.
These YHV formulas are based on the natural YHVH structure of the
Tree of Life. (See below.) As far as I know, they do not occur in any
extant version of the Sefer Yetzirah. Unfortunately, the original
arrangement of the YHV formulas is unknown due to deliberate
concealment and/or scribal error. Most importantly however, in
practice, these assignments work very effectively.
There are four levels of the Tree of Life associated with the letters of
the Tetragrammaton (YHVH). The first three levels constitute the Tree
of Yetzirah, while the last level adds the sefirah Malkut (i.e. Assiah).
pg. 65
Sefer Yetzirah Magic December 7, 2013
pg. 66
Sefer Yetzirah Magic December 7, 2013
The six lower sefirot plus the Holy Temple (i.e. Tifaret) constitute the
third (i.e. YHV) Tetragrammaton level of the Tree of Life. The Hebrew
40Appropriately, this is the very first line of the Sefer Yetzirah. Note that the YH
formula is assigned to the sefirah Hockmah (Wisdom), called depth of Good.
pg. 67
Sefer Yetzirah Magic December 7, 2013
letter Vav ( )וappears for the first time at this level and it’s here that the
letters of the Holy Name are combined in threes.
At this level the letter Vav is added to the Yud and Heh (of the higher
sefirot) thereby producing the six seals of Yetzirah. These six formulae
establish the ‘extremities’ of our space/time continuum and field of
consciousness. The three letters—Yud, Heh, and Vav—are called
'fathers' in the Sefer Yetzirah. They symbolize the three Hebrew
Patriarchs: Abraham, Isaac, and Jacob.
The two seals that occupy the middle pillar symbolize the back and
forth energy flow between Father/Hockmah (Y) and Mother/Binah (H).
In these two formulas the letter Vav (V) holds the central position. It
represents the Son principle (or microcosm). So basically, the
Da’at/Tifaret formula YVH signifies Father-Son-Mother, and the Yesod
formula HVY represents Mother-Son-Father.
The Yesod (i.e. ‘depth of Below’) formula HVY contains the three
letters Heh, Vav, and Yud in their natural order in the Hebrew
alphabet—that is, from Alef to Tav. Therefore, it symbolizes a
movement away from the Source, towards materiality.
The two seals occupying the right-hand pillar (i.e. of Mercy) both
contain the YH sub-formula of Hockmah (‘Father’). Basically, both
formulae reflect (from different angles) the relationship between the
Father (YH) and the Son (V).
pg. 68
Sefer Yetzirah Magic December 7, 2013
The two seals that occupy the left-hand pillar (i.e. of Judgment) both
contain the HY sub-formula of Binah (‘Mother’). Basically, both
formulae reflect (from different angles) the relationship between the
Mother (HY) and the Son (V).
There are twelve special forms of the Holy Name YHVH that are called
'descendants' in the Sefer Yetzirah. These twelve formulae combine
together to form the sefirah Malkut. Each of the twelve descendants is
associated with one of the twelve boundaries that form the octahedron.
The twelve descendants symbolize the twelve sons of Jacob, and the
twelve tribes of Israel. (See below for more information.)
pg. 69
Sefer Yetzirah Magic December 7, 2013
In verse 1:13 the six vertices of the octahedron are called ‘extremities’
(קץ, QTz) but in other verses they’re referred to as ‘depths’ (עומק,
OVMQ). Personally, I prefer to use the English word ‘depth’ during
my Holy Temple rituals.
pg. 70
Sefer Yetzirah Magic December 7, 2013
Commentary
Stand and face the East. Breathe deeply and rhythmically. Assume a
relaxed state, but keep your mind focused. Use your power of
visualization to see the spheres above and below you, and at the four
compass points.
pg. 71
Sefer Yetzirah Magic December 7, 2013
Intone the six seals by pronouncing their Hebrew letters. For example,
pronounce YVH as Yud, Vav, Heh.
The ShM Pillar represents the ‘core’ of your ‘nuclear reactor’. Use its
power to seal the depths, and to banish the darkness from your
octahedron.
As you seal each of the four compass point depths, draw with your
finger (or wand) a pentagram of white light superimposed on top of
the associated sefirotic sphere. Breathe out the light of ShM and focus
it through your finger/wand. Also, as you turn to face each new
direction, intone ShM and draw a line of white light that joins together
the previous pentagram with the next pentagram. Complete the circle
by facing again towards the East—i.e. after the last depth (Tzawfone)
has been sealed. Then intone ShM and draw a large circle of light that
begins from Dawrome (South) rises to Room (Above) then descends to
Tzawfone (North) then continues to descend to Takath (Below) and
rises/returns to Dawrome (South) to complete the circle. Then intone
ShM and draw a large circle of light that begins from Mizrawk (East)
pg. 72
Sefer Yetzirah Magic December 7, 2013
Each time you turn and face a new direction endeavour to see all the
depths/sefirot arranged in their new relative positions: In front of you
and behind you, to your left and right. See also the depths above and
below you, and your ShM Pillar with Tifaret (i.e. the Holy Temple) in
the midst. With this visualization exercise you’re establishing a
foundation for all your magical operations.
Also, when you visualize each depth, and draw its pentagram, imagine
the four boundaries (or edges) that join it to the rest of the octahedron.
The visualisation should be like looking into a corner where four edges
meet.
As you intone the Hebrew letters of each seal briefly visualize them in
white light within their associated pentagrams.
As you seal the first two depths (i.e. Above and Below) turn your gaze
towards them. Use your power of visualization to imagine the
pentagrams upon the sphere above you and the sphere below you. (In
other words, there's no need to draw those two pentagrams with your
wand.) Also, try to visualize the four edges of the octahedron that
connect the depths of Above and Below with the four compass-point
depths.
At the end of the ritual, when you banish the darkness and pronounce
the Name ‘Yud-Heh-Vav-Heh’, project with your mind a Yud towards
the depth of Mizrawk (East), a Heh towards the depth of Dawrome
(South), a Vav towards the depth of Ma’arab (West), and the final Heh
towards the depth of Tzawfone (North). See waves of white light
pulsing from the ShM Pillar and spreading out to fill and purify the
pg. 73
Sefer Yetzirah Magic December 7, 2013
space within the Holy Temple (octahedron). See also, lines of white
light that represent the twelve edges of the octahedron. Maintain this
visualization for as long as desired.
After two weeks of performing this daily ritual you shouldn’t need to
repeat each line of the ritual three times. Your visualizations should be
strong enough so that one pronouncement per depth will suffice.
pg. 74
Sefer Yetzirah Magic December 7, 2013
pg. 75
Sefer Yetzirah Magic December 7, 2013
intoning the names of God mentioned in verse 1:1 of the Sefer Yetzirah
(quoted above). The names are presented as opposing pairs that
coincide exactly with the sequence of opposing depths as listed in
verse 1:5.
pg. 76
Sefer Yetzirah Magic December 7, 2013
The eleventh divine name ‘Whose ShM is Holy’ (or ‘The Holy ShM’) is
associated with the ShM Pillar. But the given order of all the other
names in verse 1:1 precisely parallels their depth counterparts as
presented in verse 1:5.
pg. 77
Sefer Yetzirah Magic December 7, 2013
The Shekinah ritual is simple, but powerful. It’s performed every day
for a week. It’s always performed immediately after the ‘sealing the
depths’ ritual. The Shekinah ritual is performed in order to consecrate
the Holy Temple octahedron and to firmly establish it in
consciousness.
pg. 78
Sefer Yetzirah Magic December 7, 2013
Melek Olahm
El Shad-dah-ee
Qawdoshe Sheem
Rahkoom ve-Khanoon
Mawrome ve-Qawdoshe
Rawm ve-Nawsaw
Shohken Ahd
Eloheem Khaw-yeem
Elohee Yis-raw-ale
Yud-Heh-Vav-Heh Tze-bay-oth
Yud-Heh
pg. 79
Sefer Yetzirah Magic December 7, 2013
Commentary
Perform this ritual immediately after ‘Sealing the Depths’ (every day
for the period of a week).
Raise your arms towards the Heavens as you pronounce ‚I invite the
Divine Presence to infuse this Holy Temple‛. And raise your arms also
at the end of the ritual when you say ‚I consecrate this Holy Temple in
service to the Divine Creator‛.
Face towards each depth and intone its divine Name. Project the
Names into their associated spheres. There’s no need to mention the
names of the depths. Simply face in the appropriate direction and
visualize each coloured sphere as you intone its associated divine
Name. Make sure you also visualize the appropriate Hebrew double
letter within each sphere. For example: As you intone Rahkoom ve-
Khanoon visualize the Hebrew letter Gimel ( )גwithin the blue Hesed
depth of Mizrawk/East.
Return to face the East when you’re ready to intone the divine names
of the highest depths. There is no need to face towards the four highest
depths.
pg. 80
Sefer Yetzirah Magic December 7, 2013
Visualise the depth of Ro’ah (‘Evil’) as a red cloud high above the
octahedron, and behind your left shoulder. See within it the Hebrew
letter Shin, flaming red. See fiery energy rush from it to the depth of
Room (Da’at) above you and fill the Holy Temple octahedron.
Visualise the depth of Toob (‘Good’) as a blue cloud high above the
octahedron, and behind your right shoulder. See within it the Hebrew
letter Maym, vibrant blue. See watery ultraviolet energy flow from it to
the depth of Room (Da’at) above you and fill the Holy Temple
octahedron.
pg. 81
Sefer Yetzirah Magic December 7, 2013
Perform this ritual every morning for seven days. After that your Holy
Temple will be consecrated.
pg. 82
Sefer Yetzirah Magic December 7, 2013
The ‚great mystical secret‛ is that the three Hebrew simple letters—
Yud, Heh, and Vav—are emanations of the three Hebrew mother
letters. And these three simple letters symbolize the three mundane
elements, and the three ‘fathers’.
When the Sefer Yetzirah refers to air, water, and fire, it’s not referring
directly to the three mother letters: Alef, Maym, and Shin. Rather, it’s
referring to their three elemental emanations (i.e. Vav, Yud, and Heh).
Traditionally, Yud is thought to come from Maym, Heh from Shin, and
Vav from Alef.41 If this is true (which I believe it is) then the Sefer
Yetzirah directly contradicts the modern Hermetic correspondences
that see Yud as fire, and Heh as water. More on this later.
41 See: Sefer Yetzirah, by Aryeh Kaplan. Weiser, 1991. Pg. 140 and 153.
pg. 83
Sefer Yetzirah Magic December 7, 2013
The three simple elemental letters emanate from the three mothers as
per the following diagram.
Yud ( )יdescends to the sefirah Hesed from Maym (i.e. Hockmah). Heh
( )הdescends to the sefirah Geburah from Shin (i.e. Binah). Vav ()ו
descends to the sefirah Da’at from Alef (i.e. Keter). The fact that the
sefirah Hesed (i.e. Mercy) is commonly characterized by water, and
Geburah (i.e. Strength) by fire, supports these elemental
correspondences.
pg. 84
Sefer Yetzirah Magic December 7, 2013
Notice in verse 3:2 we are told that the three mother letters are
‚covered and sealed with six rings‛, and then air, water, and fire are
mentioned.
The six YHV rings42 (i.e. ‘seals’) each contain air (Vav), water (Yud),
and fire (Heh) in different combinations.
It’s therefore important to discard the erroneous idea that the Sefer
Yetzirah is referring directly to Alef, Maym, and Shin when it speaks
of elemental air, water, and fire. And to dispel the associated myth that
the mundane elements are assigned to the Alef, Maym, and Shin
pathways of the Tree of Life.
42The Hebrew word is TBOTh ()טבעת. It refers to the signet ring that a King uses to
seal his official proclamations.
pg. 85
Sefer Yetzirah Magic December 7, 2013
pg. 86
Sefer Yetzirah Magic December 7, 2013
The phrase ‚air from Breath‛ does not refer to Alef ()א. Rather, it
describes the air (Vav, )וthat emanates from the divine Breath (i.e.
from Alef, )א. In other words, ‚air from Breath‛ is code for ‘Vav from
Alef’.
‚Breath of air‛ emphasizes the idea that Alef is the divine Breath from
which air (Vav) emanates.
pg. 87
Sefer Yetzirah Magic December 7, 2013
In the macrocosmic world (i.e. at the top of the Tree of Yetzirah) Alef
(Keter) ‘decides between’ Maym (Hockmah) and Shin (Binah). But in
the microcosmic world of the octahedron (i.e. the lower portion of the
Tree of Yetzirah) elemental air (Vav) ‘decides between’ water (Yud)
and fire (Heh).
pg. 88
Sefer Yetzirah Magic December 7, 2013
We know that the six YHV seals (or ‘rings’) are assigned to the six
sefirot (i.e. depths)—that is, to the six vertices of the octahedron. And
we also know that the twelve edges of the octahedron extend from the
six vertices in a symmetrical pattern that follows the order of the
twelve simple Hebrew letters as presented in verse 5:2.
Twelve Elementals:
הוז חטי לנס עצק
♈♉♊ ♋♌♍ ♎♏♐ ♑♒♓
Their foundation is the twelve diagonal boundaries:
The east upper boundary,
The east northern boundary,
The east lower boundary,
The south upper boundary,
The south eastern boundary,
The south lower boundary,
The west upper boundary,
The west southern boundary,
The west lower boundary,
The north upper boundary,
The north western boundary,
The north lower boundary.
They extend continually until eternity of eternities.
And it is they that are the boundaries of the World.
pg. 89
Sefer Yetzirah Magic December 7, 2013
Fire (Heh) is ‘above’—that is, the four cardinal sign boundaries are
attached to the ‘depth of Above’ (i.e. Da’at). Water (Yud) is ‘below’—
that is, the four mutable sign boundaries are attached to the ‘depth of
Below’ (i.e. Yesod).
The statement ‚Air of Breath is the rule that decides between them‛
refers to the four fixed (Vav) sign boundaries that define the horizontal
perimeter of the octahedron. They’re positioned precisely between the
cardinal (Heh) boundaries above and the mutable (Yud) boundaries
below.
pg. 90
Sefer Yetzirah Magic December 7, 2013
This verse occultly informs us that the four fixed (i.e. Vav/air) simple
letter pathways (i.e. the ‚four winds of heaven‛) are attached to the
four directional sefirot: ‘Depth of East’ (i.e. Hesed), ‘Depth of West’
(i.e. Hod), ‘Depth of North’ (i.e. Netzah), and ‘Depth of South’ (i.e.
Geburah).
The full HVY arrangement of the twelve simple letter pathways within
the octahedron is alluded to metaphorically in verse 1:11 where it is
stated<
pg. 92
Sefer Yetzirah Magic December 7, 2013
As you can see, the four fixed pathways (coloured yellow in the
diagram) form a ‘wall’ around the kabbalist, while the four cardinal
pathways (red) provide an obvious ‘ceiling’. The ‘garden’ and ‘trough’
pg. 93
Sefer Yetzirah Magic December 7, 2013
The Sefer Yetzirah ultimately confirms the HVY key to its boundary
arrangement by assigning the letter Heh to a cardinal sign (Aries), Vav
to a fixed sign (Taurus), and Yud to a mutable sign (Virgo).
pg. 94
Sefer Yetzirah Magic December 7, 2013
And note also that the Saadyan Recension49 of the Sefer Yetzirah
indicates the primacy and importance of the HVY formula in § 15<
In other editions of the Sefer Yetzirah the ‘great name’ is given as YHV,
but I believe the Saadya version has it right. It’s a direct reference to
the Cardinal-Fixed-Mutable (H-V-Y) sequence of the twelve simple
Hebrew letters (as presented in verse 5:2).
Thus, the six YHV seals that are attached to the octahedron’s six
vertices are occultly associated with the three groups of cardinal (Heh),
mutable (Yud), and fixed (Vav) edges of the octahedron. And it’s this
special configuration of the twelve edges of the octahedron that’s the
basis for the following paragraph of Sefer Yetzirah, verse 6:2.
pg. 95
Sefer Yetzirah Magic December 7, 2013
The Holy Temple octahedron has the sphere of Da’at as its highest
vertex, and incorporates the combined paths of Shin and Maym as its
vertical axis. Notice (in the diagram above) that the path of Shin
(divine Fire) is focused in Yesod and therefore is closely connected to
the four mutable (mundane ‘water’) boundaries. And note also that the
path of Maym (divine Water) is directly linked via Da’at to the four
cardinal (mundane ‘fire’) boundaries.
This tells us that the path of Shin (divine Fire) is naturally disposed
towards blending its energy with the four mutable (water) pathways,
while the path of Maym (divine Water) is especially focused towards
the four cardinal (fire) pathways.
Indeed, the reconciliation and blending of fire and water, and water
and fire, is the major theme of the Sefer Yetzirah. It’s achieved through
the merging of Shin (divine Fire) and Maym (divine Water), and in the
blending of Heh (mundane fire) and Yud (mundane water).
pg. 96
Sefer Yetzirah Magic December 7, 2013
Earth
When the Sefer Yetzirah mentions ‘earth’ in verse 1:11 it’s referring to
the octahedron’s twelve-fold boundary configuration and to the final
sefirah called Malkut 50.
The ‘garden’, ‘wall’, and ‘ceiling’ symbolism of verse 1:11 refers to the
four mutable (Yud/water), four fixed (Vav/air), and four cardinal
(Heh/fire) boundaries of the octahedron.
When ‘snow’ (i.e. Maym, divine Water) is ‘poured over them’ (i.e.
poured over the twelve boundaries) they form ‘earth’ (i.e. the sefirah
Malkut comes into manifestation).
pg. 97
Sefer Yetzirah Magic December 7, 2013
In verse 3:4 the term ‘earth’ more specifically refers to the four mutable
boundaries of the ‘World’ octahedron.
Within the context of the octahedron called ‘World’ 53 the four cardinal
(Heh) pathways are technically referred to as ‘heaven’ because they’re
attached to the ‘depth of Above’ (i.e. Da’at). Similarly, the four mutable
(Yud) pathways are referred to as ‘earth’ because they’re anchored
within the ‘depth of Below’.
pg. 98
Sefer Yetzirah Magic December 7, 2013
The twelve ‘boundaries’ (or edges) of the Holy Temple octahedron are
also associated with the twelve sons of Jacob. The sefirah Tifaret, in the
midst of the octahedron, symbolizes Jacob surrounded by his twelve
sons. This symbolism brings to mind the death of Jacob in Genesis 49,
where Jacob on his death-bed, gathers his twelve sons around him.
And Jacob called unto his sons, and said: Gather yourselves
together, that I may tell you that which shall befall you in the
last days. Gather yourselves together, and hear, ye sons of
Jacob; and hearken unto Israel your father.
[Genesis 49:1-2.]
The story of Jacob’s life especially exemplifies the ShM Initiation. This
advanced initiation involves the ‘death’ of the human ego-soul
(Tifaret/Jacob) and the development of ‘monadic’ consciousness
(Da’at/Israel). In other words, it involves the death of the ‘Son’ aspect
and the development of the ‘Father’ (Israel) aspect of human
consciousness.
The nature and function of the three ‘fathers’ (and their ‘descendants’)
is a great mystery of the Sefer Yetzirah.
The key to the puzzle is in the association of the three ‘fathers’ with the
three Hebrew simple letters: Yud, Heh, and Vav.
pg. 99
Sefer Yetzirah Magic December 7, 2013
When the Sefer Yetzirah mentions the three ‘fathers’ it’s alluding to the
three historical patriarchs of Judaism: Abraham (Yud), Isaac (Heh),
and Jacob (Vav). And similarly, when it speaks of the ‘descendants’ it’s
referring to the twelve sons of Jacob, and the twelve tribes of Israel.
The three fathers are especially associated with three sefirot of the Tree
of Yetzirah, namely—Hesed, Geburah, and Da’at. And also by
extension, with the three ‘pillars’ of the Holy Temple octahedron.
pg. 100
Sefer Yetzirah Magic December 7, 2013
And consequently, each father rules over the two YHV ‘seals’ that
occupy his associated pillar.
The sphere of Tifaret (i.e. Jacob) and the sefirah Da’at (i.e. Israel) both
share the same seal formula because they represent the same father
(Vav), but at different levels of consciousness.
pg. 101
Sefer Yetzirah Magic December 7, 2013
The twelve descendants are derived from the six seal formulas by
adjoining an additional letter Heh ( )הto the beginning or the end of
each seal. The added Heh symbolizes the twelve boundaries of the
octahedron and their product—the final sefirah called Malkut.
The six formulas with Heh attached as a prefix represent the action of
the purging fire of Shin ( )שas it works to clear away debris from
within the twelve boundaries of the octahedron. The movement of
Shin is from the pathways towards the six sefirot/vertices.
There are two descendent formulas associated with each of the six
sefirot/vertices of the octahedron. The sefirot themselves are
represented by the three-letter ‘seals’ from which the descendants are
constructed. The pathways attached to each sefirah/vertex are
symbolised by the additional letter Heh.
In their totality the twelve pathways represent the etheric matrix that
underlies, supports, and sustains the existence of the final sefirah
Malkut.
pg. 103
Sefer Yetzirah Magic December 7, 2013
pg. 104
Sefer Yetzirah Magic December 7, 2013
The six Maym descendant formulas represent the flow of Maym 54 from
the six sefirot into Malkut. The six Shin descendant formulas represent
the flow of Shin from Malkut towards the six directional sefirot.
For example: The seal for the depth of Mizrawk (i.e. East/Hesed) is
YHV. The associated Maym descendant formula is YHVh ( )יהוה. This
formula represents the flow of Maym energy from Hesed (YHV) into
the Da’at-to-Hesed pathway (and consequently, also down to the
sefirah Malkut where it evokes a physical manifestation55).
YHV → h
Hesed → Pathway (& Malkut)
h → YHV
Malkut (Pathway) → Hesed
pg. 105
Sefer Yetzirah Magic December 7, 2013
The six Maym descendants, on the other hand, represent the creative
influence of the human psyche (i.e. the six vertices) upon the
mental/astral/physical environment (i.e. twelve boundaries & Malkut)
in which it is immersed.
Note that you’re only required to consecrate your Holy Temple once—that is, every
56
pg. 106
Sefer Yetzirah Magic December 7, 2013
57 The other duplication occurs in relation to the Cancer and Taurus formulas.
pg. 107
Sefer Yetzirah Magic December 7, 2013
So, for example, depth of Mizrawk (East/Hesed, YHV, )יהוhas its Shin
descendant (hYHV, היהו, Gemini) assigned to the pathway linking it to
the depth of Takath (Below/Yesod), and its Maym descendant (YHVh,
יהוה, Aries) assigned to the pathway linking it to the depth of Room
(Above/Da’at).
pg. 108
Sefer Yetzirah Magic December 7, 2013
The diagram above shows the four cardinal boundaries (red) linked to
depth of Above, and the four mutable boundaries (blue) attached to
depth of Below. The four fixed boundaries (yellow) form the square
perimeter of the octahedron.
pg. 109
Sefer Yetzirah Magic December 7, 2013
The creative energy that flows from the path of Maym ( )מworks
through the six Maym descendant formulas. It’s fitting therefore that
four of them—i.e. those that occupy the four cardinal pathways—have
direct access (via Da’at) to the central Maym pathway. Similarly,
because the evolutionary force of the central Shin ( )שpathway works
through the six Shin descendant formulas it’s appropriate that four of
those formulae are assigned to the four pathways (i.e. mutable) that
are directly linked (via Yesod) to the central Shin pathway.
pg. 110
Sefer Yetzirah Magic December 7, 2013
A Tzawfone Working
Depth Tzawfone
Sefirah Netzah
Divine Name Shohken Ahd
Seal VYH ()ויה
Shin Desc. hVYH ()הויה
Maym Desc. VYHh ()ויהה
pg. 111
Sefer Yetzirah Magic December 7, 2013
Commentary
See also the four pathways (i.e. ‘edges’) that extend from Tzawfone to
Room (Above), Takath (Below), Ma’arab (West), and Mizrawk (East).
During the operation, visualize the object you are seeking to attract
within the sphere of Tzawfone. More specifically, see yourself within
the sphere as already possessing the object.
pg. 112
Sefer Yetzirah Magic December 7, 2013
End by intoning the divine Name Shohken Ahd, and know in your
Heart that the result of the operation is in process of being fulfilled.
pg. 113
Sefer Yetzirah Magic December 7, 2013
The two root words composing the title are SPR (ספר, ‘Book’) and YTzR
(יצר, ‘Form’).
From the above you can see that the root title—SPR YTzR—has the
same numerical value as ShMSh (שמש, ‘the Sun’, the ‘Holy Temple’).
The word SPR (‘Book’) is equivalent to ShM (‘Name’). The word YTzR
(‘Form’) is equal in value to the Hebrew letter Shin (ש, Sh, ‘divine
Fire’). The latter is appropriate because the sefirah Binah—the ‘Mother
of Form’—embodies and expresses the Shin archetype.
58Hebrew occultists throughout the ages have used the numerical values of the
Hebrew letters to hide secret meanings from casual readers. The technique is called
‘Gematria’.
pg. 114
Sefer Yetzirah Magic December 7, 2013
The ShM Pillar forms the vertical axis of the Holy Temple octahedron.
In other words, it forms the lower ‘microcosmic’ portion of the Tree’s
Middle Pillar that extends from Da’at through Tifaret to Yesod.
The ShM Pillar is composed of the Shin and Maym pathways. The Shin
pathway rises from Yesod to Tifaret. The Maym pathway descends
from Da’at to Tifaret. Fire rises, water falls. This path arrangement is
understood as perfectly natural and appropriate when the mind is free
of the illusion that the three mother letters are associated with the three
horizontal pathways of the Tree of Life.
As the Shin (ש, divine Fire) and Maym (מ, divine Water) pathways are
blended together within the Holy Temple octahedron they form one
singular pathway that stretches from Da’at to Yesod called the ShM
( )שםPillar.
pg. 115
Sefer Yetzirah Magic December 7, 2013
pg. 116
Sefer Yetzirah Magic December 7, 2013
pg. 117
Sefer Yetzirah Magic December 7, 2013
‚And thou shalt be like a watered garden‛ (Is. LVIII, 11), that is,
like the celestial garden whose supernal waters never fail, but
flow on for ever and ever; ‚and like a spring of water, whose
waters fail not‛ (ibid.), alluding to the river that issues from
Eden and flows on for all eternity.
pg. 118
Sefer Yetzirah Magic December 7, 2013
The above passage (from the Soncino Zohar) alludes to the projection
of Maym into the microcosm from the macrocosmic Maym of
Hockmah.
The sefirah Da’at (i.e. ‘depth of Above’, )בis a faculty whereby the
Consciousness principle becomes intelligently aware of the entry of
Shin ( )שand Maym ( )מinto the Holy Temple octahedron.
pg. 119
Sefer Yetzirah Magic December 7, 2013
The Fire of Shin passes from Binah into the Tav pathway and initially
descends into the octahedron in conjunction with the sphere of Tav
(i.e. Yesod). But the descent of Shin into the octahedron remains
unconscious until the sphere of Da’at is contacted. Shin remains
attached to Yesod via the adjacent Shin pathway. From there Shin
energises and purifies Yesod59. It gradually rises up the spine,
eventually moving through the etheric/physical, astral, and mental
bodies (i.e. the vertices of the octahedron).
Shin also corresponds with the fire that’s generated within the molten
core of the Earth. It pushes outward from the centre, heating and
energizing the substance of the Earth with its radiation. It radiates
from the centre to the surface of the planet where it stimulates the
growth of biological organisms—i.e. physical forms to serve as
vehicles for consciousness.
The Water of Maym flows from Hockmah into the path of Kaf and
initially descends into the octahedron in conjunction with the sphere of
Kaf (i.e. Tifaret60). But the entry of Maym into the octahedron remains
unconscious until the sphere of Da’at is contacted. The Maym pathway
is formed adjacent to Tifaret. It represents a reservoir of divine Water
that flows into and through Tifaret during the process of Creation.
pg. 120
Sefer Yetzirah Magic December 7, 2013
A ShM Initiate gains access to the Tav and Kaf pathways via Da’at. The
Fire of Shin flows from Binah into the Tav pathway and
simultaneously surges from the Shin pathway into the Tav sefirah (i.e.
Yesod, ‘depth of Below’). The water of Maym flows from Hockmah
into the Kaf pathway and simultaneously pours from the Maym
pathway into the Kaf sphere (i.e. Tifaret, the Holy Temple).
pg. 121
Sefer Yetzirah Magic December 7, 2013
The blending of Shin and Maym is the ultimate goal of human and
cosmic evolution and creation. The goal is achieved microcosmically
(i.e. within human consciousness) during a period of many lifetimes,
as the path of Shin slowly becomes resolved with the path of Maym
(i.e. within the octahedron). After this high goal has been reached a
human-being becomes consciously involved in the greater,
macrocosmic ShM process.
The macrocosmic blending of Shin and Maym (i.e. within the Creator’s
consciousness) is achieved during a vast period of many aeons, as the
divine Shin of Binah becomes fully resolved with the divine Maym of
Hockmah. This macrocosmic creative-evolutionary process occurs
within the path of Bayt ( )בthat extends between Hockmah and Binah.
pg. 122
Sefer Yetzirah Magic December 7, 2013
Therefore, as Shin and Maym are blended in the ShM Pillar their
merging is relayed from Da’at back to the Bayt pathway where it
contributes in a small way to the blending of the macrocosmic Shin
and Maym.
pg. 123
Sefer Yetzirah Magic December 7, 2013
In other words, Da’at supervises the merging of the Shin and Maym
pathways within the context of a larger macrocosmic evolutionary
process that’s occurring within the Bayt pathway.
pg. 124
Sefer Yetzirah Magic December 7, 2013
And similarly<
The meaning of the Hebrew letter Bayt (i.e. BYTh, )ביתis ‘house’. The
phrase ‚His holy habitation‛ refers to the sefirah Da’at (Bayt) and the
Holy Temple octahedron (in general).
The phrase ‚El Melek Naman‛ means ‘divine, trustworthy king’ and
expresses the unshakeable faith (or ‘devotion to the Path’) that is an
essential attribute of every ShM Initiate.
The sefirah Tifaret ()כ, as the Holy Guardian Angel, is Da’at’s deputy.
Da’at coordinates the microcosmic ShM process with the macrocosmic
ShM process (i.e. that’s occurring within the path of Bayt). Tifaret, on
the other hand, is responsible for the evolutionary merging of Shin and
Maym within the microcosmic Holy Temple octahedron.
pg. 125
Sefer Yetzirah Magic December 7, 2013
Tifaret is stationed between the Shin and Maym pathways and acts as
a valve (or gateway) that controls the rate of flow (i.e. the blending) of
Shin and Maym within the microcosm. The angel of Tifaret supervises
the early stages of the microcosmic evolutionary process, and then
Da’at (i.e. Israel, the ShM Initiate) assumes control as the Shin and
Maym pathways finally merge together.
For this reason the sefirah Tifaret (i.e. the Holy Guardian Angel) is
associated with the divine Air element. He stands as arbiter between
the divine Fire of the path of Shin and the divine Water of the path of
Maym. The Sefer Yetzirah refers to this angel in verse 1:12<
At the centre of the octahedron is the ‘Angel of Breath’ (i.e. the Holy
Guardian Angel).
pg. 126
Sefer Yetzirah Magic December 7, 2013
The Shin ( )שof Binah (‘depth of Evil’) represents the force of cosmic
kundalini—the ‘Nachash serpent’. It symbolizes the feminine power in
the Earth—i.e. the evolutionary force that infuses the substance of the
universe. The sefirah Binah of the Tree of Yetzirah therefore especially
symbolizes the base chakra of the Creator. 62
62 Similarly, the sefirah Malkut is associated with the base chakra of a human-being.
63 Similarly, the sphere of Da’at is symbolic of a human-being’s crown chakra.
64 In astrological tradition, Saturn is said to rule the spine.
65 Termed Chiah ( )חיהin the Hebrew Kabbalah.
66 Called the Yechidah ( )יחידהin the kabbalistic tradition.
pg. 127
Sefer Yetzirah Magic December 7, 2013
Here's how the ancient kabbalistic book the Sefer Bahir describes Shin
(and its relationship with Maym)...
pg. 128
Sefer Yetzirah Magic December 7, 2013
In the following extract the Zohar describes the divine Water of Maym
as ‚dew of bdellium‛.
That spirit distils dew [Heb: TLA, ]טלא67 from on high, from
the head of the King [Hockmah], the place of the supernal
fathers, and when it reaches the lower patriarchs [Hesed,
Geburah, & Tifaret] they awake.
67Note that the numerological value of the Chaldean TLA (‘dew’) is 40. This is also
the value of Maym ()מ.
pg. 129
Sefer Yetzirah Magic December 7, 2013
God then takes His seat on the throne of mercy, and there
issues from the Ancient Holy One a stream of dew of
bdellium [Heb: BDLCh, ]בדלח, which flows to the head of
the King, so that the fathers are blessed.
Then the dew flows to those sleepers, and all are blessed
together, and God has mercy on the world.
pg. 130
Sefer Yetzirah Magic December 7, 2013
[Exodus, 23:20-24.]
The merging of the Shin and Maym pathways within the ShM Pillar is
precisely paralleled by the blending of Shin and Maym within the
twelve simple letter pathways that surround it. In other words, the
condition of the ShM Pillar exemplifies the collective evolutionary
pg. 131
Sefer Yetzirah Magic December 7, 2013
state (i.e. in terms of the merging of Shin and Maym) of the twelve
simple letter boundaries of the octahedron. This means the ShM Pillar
is a measuring gauge (or barometer) of the general evolutionary
condition of the human microcosm.
pg. 132
Sefer Yetzirah Magic December 7, 2013
For karmic reasons the twelve pathways are initially resistant to the
influx of Maym. This resistance is overcome through the application of
the evolutionary Fire (i.e. kundalini fire) that emanates from the Shin
pathway. Shin clears the debris that’s blocking the flow of Maym
(divine Water) through the substance of the twelve pathways.
The twelve meridians exist in all the various bodies of substance that
compose the human vehicle, and they all contain some obstructions to
the flow of the divine Water of Maym. The evolutionary role of the Fire
of Shin (i.e. kundalini fire) is to burn through any blockages that are
impeding the full expression of the consciousness of the human soul
(Ruach) and monad (Yechidah). We all experience the resumption and
continuation of this evolutionary process as we begin each new
incarnation on Earth.
When the Shin and Maym pathways have become completely merged
together they form the sacred Name ShM ()שם. This has the
grammatical effect of converting Maym ( )מinto Maym-final ()ם.
pg. 133
Sefer Yetzirah Magic December 7, 2013
70 Or ‘canals’.
pg. 134
Sefer Yetzirah Magic December 7, 2013
Verse 6:4 of the Sefer Yetzirah refers to the natural polarization of the
Shin and Maym principles when it speaks of ‘good’ and ‘evil’. These
terms allude to the sefirot ‘Depth of Good’ (i.e. Hockmah) and ‘Depth
of Evil’ (i.e. Binah) and are code for the associated principles: Maym
and Shin.
pg. 135
Sefer Yetzirah Magic December 7, 2013
The phrase ‚Good from good‛ is a reference to the fact that the Maym
pathway is a microcosmic extension of the sefirah Hockmah (Depth of
Good). Similarly, ‚Evil from evil‛ refers to the pathway of Shin—it
being a downward projection into the microcosm of the sefirah Binah
(Depth of Evil).
The final two lines of the verse emphasize the idea that the Shin
principle (i.e. ‘evil’) dominates the lives of materialistically minded
human-beings, while the Maym principle (i.e. ‘good’) dominates the
lives of ‘spiritually focused’ human-beings.
pg. 136
Sefer Yetzirah Magic December 7, 2013
pg. 137
Sefer Yetzirah Magic December 7, 2013
Within the Tree of Yetzirah (i.e. within the existential realm) the Alef
principle controls the shifting balance between the manifested
Creation of the Logos (i.e. ‘Fire from Water’, Binah) and that which is
still scheduled to manifest to complete the divine Plan (i.e. ‘Water from
Breath’, Hockmah). This is the function of the Alef pathway (as distinct
from the sefirotic expression of Alef).
pg. 138
Sefer Yetzirah Magic December 7, 2013
The sefirah Hockmah (i.e. מ, Maym) embodies the divine creative
energy that’s queued behind the veil of manifested Reality, and that’s
yet to appear in our Universe. Hockmah is like a bag of jigsaw puzzle
pieces that are yet to be positioned in their proper places in the puzzle.
It’s synonymous with the phrase ‘World to Come’ in traditional
kabbalistic literature. It’s pure divine ‘potential energy’, held back
behind the threshold of consciousness—like a river held back by a
great dam that controls and limits its flow. Alef is the principle that
governs (and controls) the entry of this divine energy into time and
space (and every other dimension of our Universe).
71Conversely, the entry of Shin into the Universe is via lower levels of consciousness
(and the ‘subconscious’ realm). Shin establishes the foundation of the Universe, and
Maym builds the Creation upon and within that foundation.
pg. 139
Sefer Yetzirah Magic December 7, 2013
Thus, Alef symbolizes the ultimate Law that we all must learn to
adhere to. Every decision (leading to action) that we make in our day-
to-day lives is weighed and measured according to whether or not it’s
in conformity (or harmony) with this singular unifying divine Law.
pg. 140
Sefer Yetzirah Magic December 7, 2013
When we act in harmony with the sacred Law of Alef we draw down
into manifestation a small portion of divine potential energy (i.e.
Maym) that swells at the back of Consciousness. It’s then that the
Gatekeeper (i.e. the ‚Angel of Breath‛73, or ‘Holy Guardian Angel’)
opens the ‘flood-gate’ and allows a little of the divine Water of Maym
to trickle through Tifaret (the Holy Temple) and enter the twelve
pathways of the octahedron. As the Water of Maym combines with the
Fire of Shin within the twelve pathways (and the ShM Pillar) an aspect
of the divine Creation comes into conscious manifestation. And this is
woven into our collective Reality, and appears within the sefirah
Malkut. In other words, we contribute to the gradual manifestation of
the divine Plan on Earth—i.e. the ‘World to Come’.
pg. 141
Sefer Yetzirah Magic December 7, 2013
of flaming fire‛ 74 (i.e. the angels who give expression to the divine Fire
of Shin). It’s sometimes felt as a painful experience, but ultimately it
leads to positive developments in the future.
74 Ibid.
pg. 142
Sefer Yetzirah Magic December 7, 2013
Besides describing the original ancient Tree of Life blueprint, the Sefer
Yetzirah also contains cleverly encoded design instructions for an
elaborate mandala that resembles a wheel (GLGL, )גלגל.
pg. 143
Sefer Yetzirah Magic December 7, 2013
The wheel mandala has three concentric ‘rims’ (or ‘rings’) and seven
spokes, and upon the spokes are arranged twenty-one smaller wheels–
i.e. three wheels per spoke. The smaller wheels also have three rims
and seven spokes and upon their spokes are arranged twenty-one
Hebrew letters–three per spoke. One Hebrew letter is also positioned
at the centre of each wheel.
pg. 144
Sefer Yetzirah Magic December 7, 2013
The main design elements of the wheel mandala are contained in verse
2:4 of the Sefer Yetzirah. It’s here that we’re told the twenty-two
Hebrew letters are arranged upon a wheel.
pg. 145
Sefer Yetzirah Magic December 7, 2013
We can describe the figure above as a ‘magic circle’ because the three
numbers on each of its seven ‘spokes’ (or ‘radii’) add to the same
number–i.e. thirty-three. Similarly, all the rows of numbers in a ‘magic
square’ add to the same value.
75 That is, according to the roman numerals printed at the top of each trump card.
pg. 146
Sefer Yetzirah Magic December 7, 2013
( ) ( ) ( ) ( )
( ) ( )
The second obvious clue left for us by the author of the Sefer Yetzirah
is his mention of the number 231.
We already know that 231 is the sum of the numbers from one to
twenty-one. (See the table above.) But this number also shows up
pg. 147
Sefer Yetzirah Magic December 7, 2013
pg. 148
Sefer Yetzirah Magic December 7, 2013
76These are the ‘ordinal’ values of the Hebrew alphabet. They are not the same as the
values given to the Hebrew letters when they’re used to signify numbers in the
Hebrew language.
pg. 149
Sefer Yetzirah Magic December 7, 2013
pg. 150
Sefer Yetzirah Magic December 7, 2013
A third clue also confirms the integrity of this wheel design. It’s found
in the final part of verse 2:4<
pg. 151
Sefer Yetzirah Magic December 7, 2013
Many researchers however, assume that ONG and NGO refer to the
Hebrew letter permutations that form the ‘231 gates’.77 But the Sefer
Yetzirah makes it clear (elsewhere in the text) that the gates are
composed of two Hebrew letters, so why did the author choose words
of three letters as his word-keys? And why conceal this information at
all when it’s stated plainly in the very next verse.
It becomes obvious what the author of the Sefer Yetzirah was actually
referring to when we take another look at the Hebrew letters as we’ve
mathematically arranged them on the first wheel of the GLGL multi-
wheel mandala.
77The ‘231 Gates’ are the 231 possible pairings of the twenty-two Hebrew letters
(without duplication).
pg. 152
Sefer Yetzirah Magic December 7, 2013
As you can see, the Hebrew word ONG is clearly visible on the third
spoke of the wheel. This is further confirmation that our wheel design
and its Hebrew letter arrangement are correct.
But there’s still one more step (or rather a series of steps) to perform in
order to construct the larger, more complex multi-wheel mandala.
The first wheel mandala (pictured above) contains only the first
twenty-one gates, or more correctly, twenty-one ‘pathways’. The letter
pairings are termed ‘pathways’ because although there are 231 gates,
there are a total of 462 pathways 78 of entry through those gates. In
other words, gate A-B can be passed through from the left, in which
case it’s experienced as the pathway A-B, or it can be passed through
from the right, in which case it’s experienced as the pathway B-A. This
important detail is what verse 2:5 informs us when it states<
78 The Hebrew word ‘netiv’ (NThYB, נתיב, ‘pathway’) occurs (in its plural form) in
Sefer Yetzirah 1:1. The numerical value of NThYB is 462. Verse 1:1 contains the
phrase ‘netivot peliot’ (NThYBVTh PLYAVTh) ‘mystical pathways’. This phrase read
in reverse contains ALP BYTh (A-B)–the first two Hebrew letters spelled in full. It’s a
coded reference to the ‘231 gates’ and the ‘462 pathways’.
pg. 154
Sefer Yetzirah Magic December 7, 2013
Note that according to verse 2:5 the Hebrew letter pairings ‚exist in
231 Gates‛, but are not the ‘gates’ themselves.
The first twenty-one pathways are derived from the wheel mandala by
combining the central letter (Tav, )תwith each of the surrounding
letters starting from the inner rim (or ‘first ring’) and the first spoke.
The cycle ends when the seventh spoke on the outer rim (or ‘third
ring’) is reached. This sequence traces out a three-arc spiral that winds
around the mandala from the inner ring to the outer ring.
pg. 155
Sefer Yetzirah Magic December 7, 2013
The first pathway of the wheel is Th-A (Tav-Alef, א-)ת. This pathway
initiates the first arc of the spiral. The second pathway is Th-B (Tav-
Bet, ב- )תwhich is followed by Th-G (Tav-Gimel, ג-)ת, etc. The seven
spokes are cycled through in their natural order, one to seven (around
the inner rim). The first arc of the spiral ends at the seventh spoke with
the pathway Th-Z (Tav-Zayn, ז-)ת.
The second arc of the spiral begins on the middle rim and the first
spoke. It commences with the pathway Th-L (Tav-Lamed, ל-)ת. The arc
follows the natural order of the spokes around the middle rim and
ends with the pathway Th-K (Tav-Kaf, כ-)ת.
The third arc of the spiral follows the same course, beginning with the
pathway Th-R (Tav-Raysh, ר- )תon the first spoke and outer rim, and
ending with Th-S (Tav-Sameck, ס- )תon the seventh spoke and outer
rim.
pg. 156
Sefer Yetzirah Magic December 7, 2013
the original position of Shin ()ש, etc. All the rest of the twenty-two
wheel mandalas are constructed using this ‘one step back’ sequence.
The next verse of the Sefer Yetzirah, verse 2:6, provides us with
another word-key that not only reconfirms our wheel design, but also
verifies our revolving Hebrew letter arrangement. The word-key is
‘air’ (AVYR).
pg. 157
Sefer Yetzirah Magic December 7, 2013
The Hebrew word AVYR (‘air’, )אוירis plainly visible on the fifth spoke
of the second wheel mandala (pictured above).
pg. 158
Sefer Yetzirah Magic December 7, 2013
The first pathway of the second wheel is A-B (Alef-Bayt, ב-)א79 and the
final pathway is A-O (Alef-Ayin, ע-)א. The pathway spiral always
begins on the inner rim first spoke and always ends on the outer rim
seventh spoke.
The final wheel in the series is the twenty-second wheel. Its twenty-
one pathways complete the 462 pathways of the full Hebrew letter
cycle of the Sefer Yetzirah.
79Note that this letter pairing is the 22nd in the entire unfolding sequence of
pathways. Mysteriously, it appears to allude to the twenty-two letters of the Hebrew
Alef-bet.
pg. 159
Sefer Yetzirah Magic December 7, 2013
The phrase ‚the wheel rotates back and forth‛ can be understood to
mean that the Hebrew letter pathway spiral rotates forward within
each wheel, while (at the same time) the Hebrew letters rotate
backwards as each wheel is formed within the GLGL multi-wheel
mandala.
pg. 160
Sefer Yetzirah Magic December 7, 2013
The LB Wheel
The final (i.e. 22nd) wheel plays a special role in the metaphysical
scheme because it’s placed at the centre of the larger multi-wheel
mandala. This wheel is like a ‘master key’ because it contains the
design for the layout of all the other wheels within the multi-wheel
configuration. For this reason I call it the ‘key wheel’, or ‘key
mandala’. 80 Like the nucleus of a cell the ‘key mandala’ contains the
complete ‘DNA’ blueprint of the larger Wheel.
pg. 161
Sefer Yetzirah Magic December 7, 2013
The twenty-one Hebrew letters contained within the main body of the
‘key wheel’ precisely mirror the central letters of the twenty-one
surrounding wheels. In other words, the key wheel maps out how all
the other wheels are organized within the multi-wheel mandala. It
does so by arranging all the centre letters of the other wheels according
to its own Hebrew letter configuration.
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Sefer Yetzirah Magic December 7, 2013
So, for example, the first wheel has Tav ( )תas its central glyph. The Tav
wheel is located on the inner rim and first spoke of the larger multi-
wheel mandala–the same relative position of Tav in the body of the
key wheel. (See the white highlights in the figure above.)
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The ‘seed’ of Alef is projected from the key wheel (above left) and is
implanted on the inner rim and second spoke of the multi-wheel
mandala. The Hebrew letter spiral then unfolds and forms a wheel
around the Alef seed.
The purpose of the spiral within the second wheel is to nurture the
Alef seed and bring it into manifestation (i.e. from the World of
Yetzirah/Formation into the World of Assiah/Making).
Of great significance is the fact that the key wheel (and therefore the
whole multi-wheel complex) has the Hebrew letter Shin ( )שat its
centre.
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In fact, not only does the key wheel mandala have Shin (symbolizing
‘divine Fire’) at its centre, but it also has the two letters that compose
the Hebrew word for ‘fire’ (i.e. ASh, )אשspelled out in full on its 2nd
and 7th spokes.
The second spoke spells the word ALPh (אלף, Alef, A, )אand the
seventh spoke spells ShYN (שין, Shin, Sh, )ש. The seventh spoke
includes Vav ( )וon the inner rim, but this can be ignored. These letter
sequences are beyond coincidence (in my opinion).
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Shin represents divine Fire and characterizes the sefirah Binah in the
metaphysical scheme of the Sefer Yetzirah. So the key wheel can be
imagined as being analogous to Binah on the Tree of Life. The seven
spokes of the multi-wheel can then be thought of as the seven
emanations of Binah–i.e. symbolizing the seven lower sefirot of the
Tree of Life.
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The meaning of the Hebrew word TLY ( )תליin the Sefer Yetzirah is
much debated. Some commentators see it as an allusion to the cosmic
coiled serpent–i.e. the constellation Draco that’s located near the
celestial North Pole. But I believe it represents the coiled spiral-cycle
that winds its way around the multi-wheel mandala and maps the
Hebrew two-letter gates and pathways.
The Hebrew word TLY means ‘to hang, or suspend’, but it also implies
something that’s ‘curved’, like a hanging ‘curl of hair’ (TLTL, )תלתל.
And hence its translation as ‘hook’ in the Sefer Yetzirah.
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83Because the Sefer Yetzirah is multi-layered these words also have other meanings
in other contexts within the book.
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()תלי
The TLY spiral is composed of only 441 pathways (rather than 462)
because twenty-one (of the 462) pathways are contained within the key
wheel (i.e. LB mandala) at the centre of the multi-wheel complex.
These twenty-one pathways do exist within the TLY spiral, but only in
a state of latent potential at the centre of each of the twenty-one lesser
wheels of the multi-wheel mandala. The 21 concealed pathways
emerge into manifestation as a result of the action of the TLY spiral-
cycle that winds its way around them.
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The four wheels had rims and they had spokes; and their
rims were full of eyes round about.
Wherever the spirit would go, they went, and the wheels
rose along with them; for the spirit of the living creatures
was in the wheels.
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Sefer Yetzirah Magic December 7, 2013
The Sefer Yetzirah’s wheel (also called Jacob’s Wheel) belongs to the
third kabbalistic world–the World of Yetzirah–the ‘psycho-spiritual’
‘World of Formation’. It maps out a process that involves the
implantation of twenty-one seed-forms from the World of Formation
into the lower ‘physical’ World of Making (Assiah). And it describes
how, through a complex spiral-cycle, those seed-forms are brought
into manifestation within the World of Assiah.
Wherever the spirit would go, they went, and the wheels
rose along with them; for the spirit of the living creatures
was in the wheels.
The ‘spirit of the living creatures’ possibly refers to the ‘key wheel’ (or
‘hub’) that’s nested at the centre of the GLGL Wheel. It instils its ‘spirit’
into the twenty-one surrounding wheels by providing the Hebrew
letters that are fixed at the centre of each wheel.
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Sefer Yetzirah Magic December 7, 2013
Main Website
Basic Introduction
pg. 172
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Appendix One:
86This is Aryeh Kaplan’s translation, but with some changes and bracketed notes
added by me. I’ll continue to work on modifying it for future editions of this e-Book.
pg. 173
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A depth of Good.
A depth of Evil.
A depth of Above.
A depth of Below.
A depth of East.
A depth of West.
A depth of North.
A depth of South.
The singular Master,
God faithful King,
dominates over them all
from His holy dwelling
until eternity of eternities.
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Sefer Yetzirah Magic December 7, 2013
Chapter 2
How?
2:5
He permuted them, weighed them, and
transformed them.
Alef with them all,
and all of them with Alef.
Bayt with them all,
and all of them with Bayt.
They repeat in a cycle,
and exist in 231 gates.
It comes out that all that is formed
and all that is spoken
emanates from one ShM.
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Chapter 3
pg. 184
Sefer Yetzirah Magic December 7, 2013
Chapter 4
Seven Doubles:
4:1
Bet, Gimel, Dalet,
Kaf, Peh, Raysh, Tav.
They direct themselves with two tongues:
Bet-Bhet, Gimel-Ghimel, Dalet-Dhalet,
Kaf-Khaf, Peh-Pheh, Raysh-Rhaysh, Tav-Thav.
A structure of soft and hard,
strong and weak.
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pg. 190
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Chapter 5
Twelve Elementals:
5:1
Heh, Vav, Zayn,
Het, Tet, Yud,
Lamed, Nun, Sameck,
Ayin, Tzaddie, Qof.
Their foundation is:
speech, thought, motion,
sight, hearing, action,
coition, smell, sleep,
anger, taste, laughter.
Twelve Elementals.
5:2
הוז חטי לנס עצק.
Their foundation is the twelve diagonal boundaries:
The east upper boundary.
The east northern boundary.
The east lower boundary.
The south upper boundary.
The south eastern boundary.
The south lower boundary.
The west upper boundary.
The west southern boundary.
The west lower boundary.
The north upper boundary.
The north western boundary.
The north lower boundary.
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Twelve Elementals.
5:3
הוז חטי לנס עצק.
Their foundation is:
He engraved them, carved them, permuted them,
weighed them, and transformed them.
And with them He formed:
Twelve constellations in the World;
Twelve months in the Year;
And twelve directors in the Soul.
Male and female.
pg. 192
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Chapter 6
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Three:
6:5
Each one stands alone.
One acts as advocate;
one acts as accuser;
and one decides between them.
Seven:
Three opposite three,
and one is the rule deciding between them.
Twelve stand in war:
Three love;
three hate;
three give life;
and three kill.
Three love: the heart and the ears.
Three hate: the liver, the gall, and the tongue.
Three give life: the two nostrils and the spleen.
Three kill: the two orifices and the mouth.
And God faithful King rules over them all
from His holy habitation
until eternity of eternities.
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One on three;
three on seven;
seven on twelve.
And all are bound, one to another.
and He considered it
to him for righteousness‛ (Genesis 15:6).
He made with him a covenant
between the ten fingers of his hands
(this is the covenant of the tongue)
and between the ten toes of his feet
(this is the covenant of circumcision).
And He bound the 22 letters of the
Torah to his tongue.
And He revealed to him His mystery.
He drew them in water;
He flamed them with fire;
He agitated them with Breath;
He burned them with the seven [planets];
He directed them with the twelve constellations.
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pg. 201