The Four Worlds
-
Do what thou wilt shall be the whole of the Law.
Thanks again for your helpful contributions.
I've been giving a lot of attention to Magick in Theory and Practice in my study as of late (which I just now realize is a part of Book 4
), particularly the early chapters.I was reflecting on the significance the Formulae of the Elemental Weapons have in connection to the Four Worlds when I came across this thread here where you said:
@Jim Eshelman said
"
The three Sephiroth: Among many other things, that "fire triangle" refers to the Supernals all by itself - and the arrangement of the three circles within it reinforces this enormously. - I'm not saying that's the only thing that it could be, just that it's one of the most obvious, usual, and perhaps compelling things that it could be.The best symbols aren't in books
...I wouldn't say that the Sephiroth are the same as any groupings of angels (though one could say that the Qabalistic groupings of choirs of angels are essentially the same as the Sephiroth in Yetzirah)."
I have to say, I'd love to get further elaboration on this context. This whole thing has piqued my interest to the utmost.
I feel more pulled to your work than ever, and I look forward to owning my own copies sooner than I expected to.
Love is the law, love under will.
-
@Zalthos said
"
@Jim Eshelman said
"The three Sephiroth: Among many other things, that "fire triangle" refers to the Supernals all by itself - and the arrangement of the three circles within it reinforces this enormously. - I'm not saying that's the only thing that it could be, just that it's one of the most obvious, usual, and perhaps compelling things that it could be.The best symbols aren't in books
...I wouldn't say that the Sephiroth are the same as any groupings of angels (though one could say that the Qabalistic groupings of choirs of angels are essentially the same as the Sephiroth in Yetzirah)."
I have to say, I'd love to get further elaboration on this context. This whole thing has piqued my interest to the utmost."
I'm happy this was of value to you. In elaborating further, I'd like to respond to the part you want to hear about... and I'm guessing it's the sentence, "The Qabalistic groupings of choirs of angels are essentially the same as the sephiroth in Yetzirah."
This is an unusual expression of things, admittedly. It's consistent with very old usages, though I can't exactly say that it's standard. The root idea is that Atziluth is the domain of Divinity, Briah or archangels, and Yetzirah of angels (among other classes of beings). There is strong Rabbinical precedent for treating the sephiroth in Atziluth as being indistinguishable from the Divine Names attributed to each - Chesed in Atziluth is El (AL) in this formulation. So, while in normal conversation I'd more likely say that the archangels are expressions of their respective sephiroth in Briah, the old approach could be extended to say that, in at least one valuable sense, "Arcangels of the sephiroth are essentially the same as the sephiroth in Briah."
E.g., Gabriel is essentially the same as Yesod in Briah. I think the better way of understanding this is that our experience of Gabriel is essentially the same as our experience of Yesod in Briah. However, Rabbinical tradition gives us an avenue for a simpler statement.
Extending this further, one could say the same thing about angels and Yetzirah; and, in the sephirothic hierarchies, that especially means the Choirs of Angels. Thus, the Beni Elohim are essentially the same as Hod in Yetzirah - our experience of them is fundamentally the same as the most accessible human experience of of that sephirah in that World.
-
Do what thou wilt shall be the whole of the Law.
That was great! I'm finding all this increasingly adds a deeper dimension of functionality to what was (for me) a tangled mess of Hebrew to sift through
, ala 777.I have to admit, I was hoping you could comment on the other part of the quote in bold, namely that the "'fire triangle' refers to the Supernals all by itself."
As 777 gives the Worlds an Elemental correspondence via the Elemental Paths, my mind instantly went to "Supernals = Atziluth" with the quote above, as I've been attributing Atziluth with a general fire correspondence.
I did a search here on "The Wake World" and its interesting that I came across this thread when I didn't find it in my first search. I must've looked specifically in the Qabalah sub-forum, or some such:
@Jim Eshelman said
"In the specific case of my Introduction, I was making the point that the A.'.A.'. grade thresholds that involve ascending the Middle Pillar another step also step up a world. That doesn't mean (for example) that "Tiphereth exists in Briah," just that the completion of the Dominus Liminis work is specifically an opening to Briah which is concurrent with an opening to Tiphereth - so that 4=7 in the A.'.A.'. sense is a grade of Netzach in Yetzirah, while 5=6 is a grade of Tiphereth in Briah."
This really got my head reeling, in a good way. What I've highlighted in bold is probably all the answer I really need on the subject, now that I read it again.
Thank you so much, Jim. You've really helped me to streamline my whole approach with these few details.
Love is the law, love under will.
-
You two. I love you two.
93. 93. 93. -
@Zalthos said
"I have to admit, I was hoping you could comment on the other part of the quote in bold, namely that the "'fire triangle' refers to the Supernals all by itself.""
I didn't intend to relate it to the element Fire. I wasonly saying "an equilateral triangle with a single point upward is a symbol of the Supernals." This is primarily because the Supernal triangle is in that shape, but for thousands of years the same shape has been a symbol of deity.
-
Do what thou wilt shall be the whole of the Law.
While I've been meditating on the Four Worlds a lot lately, I'm coming under the impression that Yetzirah is "sensibly" dominate in terms of relatable experience. I use the word "sensible" as inclusive of mental states of being as well: it houses our fears, inhibitions, confused feelings, as well as our pride, convictions, and hopes.
In my own brief experience with these Qabalistic terms, I would estimate Briah to be a quality of perception in which one is actively "listening" to the intangible contents of the sensorium, where things have their being before being manifested in the material world.
I, personally, have spent a considerable amount of time making very forcible attempts to stop the spontaneous activity of my mind. Unfortunately, my efforts have resulted in little success, and I am beginning to believe I have only been furthering the complications of the initial problem by creating the additional content of forcible actions, whether these serve as defense against the offense of my subconscious restrictions or not.
I'm beginning to realize that the only control I have, the only escape that will really free me from being caught up, wrapped up, and essentially lost in a storm thoughts and senses is by truly paying attention to those very same thoughts and senses with all the fullness I can muster. And I feel like success here is opening to Briah.
Just like if there's a song stuck in our heads while attempting yoga, if we pay attention to it and focus only on it, it disappears; "but there is that which remains." When the ordeals have passed, there is still a Universe beheld by the Senses.
I'm seeing a lot of correspondences to Mahasatipatthana here as well, which is very exciting for me. I would say that actions are in Assiah, sensation of action is in Yetzirah, unpleasant or pleasant sensation of action is still in Yetzirah, and perception of unpleasant or pleasant sensation of action is in Briah.
And if we were to "put the Aeons on the Tree," so to speak, while maintaining the integrity of the A.'.A.'. system, I would have to conclude that the present Aeon is a "Briatic" one, and a pretty awesome time to be Alive Again.
I'd love to read your thoughts on any of this. Thanks again, Jim.
Love is the law, love under will.
-
@Zalthos said
"While I've been meditating on the Four Worlds a lot lately, I'm coming under the impression that Yetzirah is "sensibly" dominate in terms of relatable experience. I use the word "sensible" as inclusive of mental states of being as well: it houses our fears, inhibitions, confused feelings, as well as our pride, convictions, and hopes."
Exactly right. In fact, the Qabalistic teaching is that humanity is primarily a Yetziratic species. Though we happen to inhabit physical bodies, we're still straining at that. (Systems of initiation have to get us more thoroughly into our bodies before trying to get us out of them. Most of us start out living in our heads too much. Etc. etc.) In any case, the majority of human experience is within Yetzirah.
There's a numerical key to this. "The Secret Name of the World of Yetzirah" [longer story...] is MH = 45; and Adam (ADM, "humanity") = 45.
"In my own brief experience with these Qabalistic terms, I would estimate Briah to be a quality of perception in which one is actively "listening" to the intangible contents of the sensorium, where things have their being before being manifested in the material world."
You may be on the right track, with your wording having distinctive meaning to you; but I don't completely recognize it in your words. If by "listening" you mean that one is detached from, or transcendent to, Yetzirah, and therefore in a position to witness it as an "outer" phenomena, then, yes, that's one characteristic of Briah. - Also, your "listening" description sounds like pratyahara, which is certainly one important gateway to Briatic consciousness.
"I'm beginning to realize that the only control I have, the only escape that will really free me from being caught up, wrapped up, and essentially lost in a storm thoughts and senses is by truly paying attention to those very same thoughts and senses with all the fullness I can muster. And I feel like success here is opening to Briah."
Yes. As mentioned above: essentially pratyahara.
"I'm seeing a lot of correspondences to Mahasatipatthana here as well, which is very exciting for me. I would say that actions are in Assiah, sensation of action is in Yetzirah, unpleasant or pleasant sensation of action is still in Yetzirah, and perception of unpleasant or pleasant sensation of action is in Briah."
There's something like that going on... but the skandas don't seem to match up to the worlds quite as closely as I'd like. It's definitely "in the neighborhood," though. (I'm just saying that I've been drawn back several times to try to match these up, and I've never gone away authentically believing I've get it pegged in a no B.S. way.)
"And if we were to "put the Aeons on the Tree," so to speak, while maintaining the integrity of the A.'.A.'. system, I would have to conclude that the present Aeon is a "Briatic" one, and a pretty awesome time to be Alive Again.
"Read my article on the Aeons (an early version of what became one section of Visions & Voices) elsewhere on this forum.
-
Do what thou wilt shall be the whole of the Law.
@Jim Eshelman said
"Though we happen to inhabit physical bodies, we're still straining at that. (Systems of initiation have to get us more thoroughly into our bodies before trying to get us out of them. Most of us start out living in our heads too much. Etc. etc.) In any case, the majority of human experience is within Yetzirah."
After reflecting upon this, I'm much more enthusiastic about starting an asana regiment. Its seeming more and more like a refreshing break from my constant confrontation of Yetzirah ordeals, as I see it strictly a practice in Assiah (should I be corrected here?).
On that note, would you perhaps have any suggestions as to where I can find a wider array of asana postures? I took Patanjali's words on asana as leaving the options rather wide open, as it is how one holds the position that counts, not necessarily the posture itself. I would, however, like to try on as many of the different orthodox postures as I can before selecting one for a regiment, so I'm hoping you might be able to suggest some resources in this regard.
@Jim Eshelman said
"Yes. As mentioned above: essentially pratyahara."
I found a great thread on here with a lot of good information. I've been giving heavy consideration to the Sun as the object of meditation, perhaps with a performance of Resh before beginning. However, I have a low understanding of the movements of the Sun, with respect to the solstices and equinoxes specifically. I suppose the best place to begin would be by simply going outside and starting my practice. After watching the movements for myself and making strict observations each time, particularly at the equinoxes and solstices, I'm sure I would gain enough understanding on the meanings of the aforementioned to be firmly relaxed in this specific practice. Maybe your Instant Astrologer book would be a helpful aid in this respect. I'm assuming the information I'm seeking is more along the lines of basic astronomy, though.
@Jim Eshelman said
"There's something like that going on... but the skandas don't seem to match up to the worlds quite as closely as I'd like. It's definitely "in the neighborhood," though."
Gotcha.
@Jim Eshelman said
"Read my article on the Aeons (an early version of what became one section of Visions & Voices) elsewhere on this forum."
For convenience's sake, the article mentioned can be read here.
That was a great read. Frankly, I haven't spent much time with the Qabalistic Psychology terms you've studied, but its interesting to see them incorporated in that light. Certainly worth further investigation.
Its surprising to me that no one in that whole thread asked why you didn't address the Aeon of Ma'at. Crowley obviously alludes to it in many works. I suppose your work deals with our history up to the present in the given context of Aeons, and there is obviously much to be done to bring the Aeon of Horus into fruition. But I feel like the article gives the impression that there are only three to know about (which, I suppose, is really the case, since the Aeon of Ma'at has yet to begin), which I couldn't help but find a little misleading.
I also would of loved to see what you would have called the Aeon of Ma'at in the context of the Aeon of the Mother, the Aeon of the Father, and the Aeon of the Child.
Its great writing nonetheless. Thanks again for taking the time to write with me.
Love is the law, love under will.
-
@Zalthos said
"On that note, would you perhaps have any suggestions as to where I can find a wider array of asana postures?"
Almost any posture will do. A basic sitting, basic lying, basic kneeling, basic standing etc. position are about all you need. But you can pick any ol' yoga picture book from the physical fitness section and find hundreds of positions. (Or the Kama Sutra.)
"Its surprising to me that no one in that whole thread asked why you didn't address the Aeon of Ma'at."
Why? We're hundreds to thousands of years from it. I doubt that anyone, even a Magus, has more than a vague, theoretical impression of what comes next. It's a non-entity of no practical importance, so no need to mention it.
"I also would of loved to see what you would have called the Aeon of Ma'at in the context of the Aeon of the Mother, the Aeon of the Father, and the Aeon of the Child."
Ask me again after the Aeon dawns. It's two easy to draw superficial conclusions (VERY easy), and these may not be accurate or relevant. Furthermore, we have no way at present of confirming whether they're relevant or not!
-
Do what thou wilt shall be the whole of the Law.
@Jim Eshelman said
"Almost any posture will do. A basic sitting, basic lying, basic kneeling, basic standing etc. position are about all you need. But you can pick any ol' yoga picture book from the physical fitness section and find hundreds of positions. (Or the Kama Sutra.)"
There's a lot of crappy yoga books out there, whose legitimacy I can't be sure of, but since almost any posture will do, I suppose it doesn't really matter where the authors of the books get their poses. Thanks.
@Jim Eshelman said
"Why? We're hundreds to thousands of years from it. I doubt that anyone, even a Magus, has more than a vague, theoretical impression of what comes next. It's a non-entity of no practical importance, so no need to mention it. ... It's two easy to draw superficial conclusions (VERY easy), and these may not be accurate or relevant. Furthermore, we have no way at present of confirming whether they're relevant or not!"
As I alluded to in my previous post, I'd figured this was the reasoning behind it. I don't feel like leaving it out did anything to take away from the article from a practical standpoint, and I was merely curious about it. Certainly seems more productive to address the matters at hand rather than theorize about what has yet to come.
Love is the law, love under will.
-
Do what thou wilt shall be the whole of the Law.
So, my copy of 777 is an old Weiser from 1973, although I do also refer to tables in the appendixes of my big blue Liber ABA. I have some questions about some of the columns as well as some curiosities about your 776 1/2.
Columns 99 and 100 are the Archangels of Assiah and the Angels of Assiah respectively. As I have been seeing Archangels as dwelling in Briah and the Choirs as Yetzirah, I have taken this at face value as saying "the Briah of Assiah" and "the Yetzirah of Assiah." I won't waste any time with the conclusions I've come to from reading it this way, as I'd like to know if you agree with the line of logic thus far established.
Does 776 1/2 elaborate on any of the aforementioned columns? My Latin is still in an elementary state and I can make out neither column 92, "The Angelic Functions in the World of Yetzirah," nor column 94, which translates the Heavens of Assiah from the Hebrew in the column before it, nor the translation of the Palaces of Briah, etc. Does 776 1/2 explain what's being said here, and does it have anything to add in understanding all the columns related to the worlds? There are a great many.
As a side note, I'm wondering if anyone has to read the four worlds in any sense of Ain as Atzulith, Ain Soph as Briah, Ain Soph Aur as Yetzirah, and Kether as Assiah; this possibility occurred to me shortly before making this post.
Love is the law, love under will.
-
@Zalthos said
"So, my copy of 777 is an old Weiser from 1973, although I do also refer to tables in the appendixes of my big blue Liber ABA. I have some questions about some of the columns as well as some curiosities about your 776 1/2.
Columns 99 and 100 are the Archangels of Assiah and the Angels of Assiah respectively. As I have been seeing Archangels as dwelling in Briah and the Choirs as Yetzirah, I have taken this at face value as saying "the Briah of Assiah" and "the Yetzirah of Assiah.""
I think the best way to look at those column heads is "Archangels and Angels - as seen and worked with by a magician operating in Assiah." This is in contrast to a series of later tables that give Divine Names, Archangels, Angels, and Palaces "in Briah," i.e., "for a magician operating in Briah."
Besides that: This is only somebody's label. Don't let labels hang you up. Yes, Archangels are Briatic and Angels are Yetziratic.
"Does 776 1/2 elaborate on any of the aforementioned columns?"
By "aforementioned columns," you mean 99 and 100? (These are the only one's you've mentioned so far.) Those columns only give Archangels and Angels for the sephiroth. I give the information for all 32 Paths in one place, so my Col 303 gives the names of Archangels of sephiroth and the 22 Paths, and 304 the transliteration of their names. Col. 401 gives the names of the Angelic Choirs of the asephiroth, 402 the English alphabet transliteration of those names, and 403 the English translation.
"My Latin is still in an elementary state and I can make out neither column 92, "The Angelic Functions in the World of Yetzirah," nor column 94, which translates the Heavens of Assiah from the Hebrew in the column before it, nor the translation of the Palaces of Briah, etc. Does 776 1/2 explain what's being said here, and does it have anything to add in understanding all the columns related to the worlds? There are a great many."
All information that is World-specific in 776 1/2 is organized specifically according to the Worlds - that's a basic part of the architecture of the book.
Col. 92: I ignored completely. No value in practical magick (the goal of 776 1/2 is practical magick, not philosophical rosetta stone).
Cols. 93-94: Yes, these are my Cols. 505-507 in the "World of Assiah" section. There is additional information (about one large page) in the Notes section.
"As a side note, I'm wondering if anyone has to read the four worlds in any sense of Ain as Atzulith, Ain Soph as Briah, Ain Soph Aur as Yetzirah, and Kether as Assiah; this possibility occurred to me shortly before making this post."
Since the entire Tree exists in all four Worlds, "Kether in Assiah" has meaning. But the Three Veils aren't part of the Tree. I would argue that they don't exist in any of the worlds.
Love is the law, love under will."
-
Do what thou wilt shall be the whole of the Law.
Well, fuck yea!
I thought 776 1/2 sounded good from your description in the publications section, but it sounds like an even worthier purchase after reading the above post.While I ultimately aim to learn Latin and study the Denudata, I'd first like to flesh out my understanding via Crowley as much as possible, and your book certainly seems to do just that. I will also be researching the texts you mention under Tree of Life in the Introduction of Mystical and Magical System.
One text outside Crowley I've never seen mentioned, but I believe the author indexed Llewellyn's Golden Dawn, is "Godwin's Cabalistic Encyclopedia." Have you read it? From what I've gathered from previews, it seems like a quality reference.
Love is the law, love under will.
-
Godwin's is excellent.
-
Do what thou wilt shall be the whole of the Law.
I'm still less than 70 pages into Mystical Qabalah; this book is written in a very Down-to-Earth way, and I am delighted to see Crowley's 777 become a focal point so early in the work. Upon finishing the chapter entitled The Ten Sephiroth in the Four Worlds, I saw more clearly how the Formula of Tetragrammaton fleshes out in practice and what a practical tool your 776 1/2 must make, especially with regards to pronunciation and transliteration.
And then I looked online today and saw it on sale! Couldn't say no to that. I've placed my order for a brand new copy, and I look forward to the day it arrives. Meanwhile, I have Dion Fortune's wonderful read.
I've still been mulling over the Aeons, Tetragrammaton, and the Four Worlds. I've run into a bit of trouble in lining some of these up, and I'm wondering if you'll have anything you'd like to add.
I feel I can safely say I've reached a point where Tetragrammaton is essentially a synonym for the Four Worlds; I have no problems lining these up together, even at the addition of the Elements.
However, I feel like I'm running into issues with my present understanding of the Order of the Aeons.
I've always understood the order to have been Isis first, then Osiris, then Horus with Ma'at ending. I don't expect any disagreement there. Again, traditionally, I have meditated on the correspondences this specific Order of the Aeons has to Tetragrammaton as being regressive from the Final Daughter, as starting with he final and proceeding with vau, he, and yod in succession.
But it is here that I find I am running into trouble, as the symbols don't seem to line up as I would like. With this setup, Isis is the Final Daughter, Osiris is the Son, Horus is the Mother, and Ma'at is the Father. In this context, the order seems as though it should initiate with Ma'at and end in Osiris to be cognate. Admittingly, my basis for this arrangement is rather superficial, but I'd still prefer to share it.
Love is the law, love under will.
-
Do what thou wilt shall be the whole of the Law.
@Jim Eshelman said
"There's a numerical key to this. "The Secret Name of the World of Yetzirah" [longer story...] is MH = 45; and Adam (ADM, "humanity") = 45."
I want to say I came across something about the "Secret Names" of the Four Worlds in my copy of Llewellyn's Golden Dawn, but I can't be sure of that at the moment. I do recall the Liber Samekh commentary going over the same 45's as you, being MH and ADM. Moses being the one who received the divine name of Kether in Atzulith, I've been tempted to burn a bush or two myself.
This does bring some significant sophistications to the A.'.A.'. system's middle pillar arrangement, in the transition from Yesod in Yetzirah to Tiphareth in Briah, specifically in light of Tiphareth being the only Sephiroth of the Ruach possessing a direct line to Kether's influence.
I've also been wondering what role the practices of H.H.H. and Energized Enthusiasm have in traversing the worlds in this way, and if they have any overlap in method or results pertaining to the K&C of the HGA,
Love is the law, love under will.
-
@Zalthos said
"I've also been wondering what role the practices of H.H.H. and Energized Enthusiasm have in traversing the worlds in this way, and if they have any overlap in method or results pertaining to the K&C of the HGA,"
HHH is part of the work of the Zelator 2=9, and therefore a practice within Yetirah. Having opened oneself to Yetzirah, this is one of the practices that strengthens one's mobility etc.
Energized Enthusiasm is given to the Neophyte 1=10, and in that regard is part of the volatilizing of the fixed which is inherent in the 1=10 work. (2=9 is then the fixing of the volatile.)
-
@Zalthos said
"I've also been wondering what role the practices of H.H.H. and Energized Enthusiasm have in traversing the worlds in this way, and if they have any overlap in method or results pertaining to the K&C of the HGA,"
All of the practices of the G.'.D.'. of the A.'.A.'. are designed to bring you to K&C of your HGA. Is there a more specific question?