Aleister Crowley - The Qabalah

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LIBER

LVIII

Including

An Essay upon

Number

by Aleister Crowley

A∴A∴

publication in Class B

VI.

Mystic

Numbers

of the

Sephiroth

English of Col. IV IV.

The Heavens of

Assiah

III.

English of Col. II II.

Hebrew Names

of Numbers

and Letters.

Key

Scale.

— —

Nothing

No Limit

Limitless L.V.X.

}wa

[ws }ya

rwa [ws }ya

1 Sphere of Primum Mobile \ylglgh tycar

Crown rtk

3 Sphere of the Zodiac twlzm

Wisdom hmkj

6 Sphere of Saturn yatbc

Understanding hnyb

10 Sphere of Jupiter qdx

Mercy dsj

15 Sphere of Mars \ydam

Strength hrwbg

21 Sphere of Sol cmc

Beauty trapt

28 Sphere ofVenus hgn

Victory jxn

36 Sphere of Mercury kbwk

Splendour dwh

45 Sphere of Luna hnbl

Foundation dwsy

55 Sphere of the Elements twdwsy \lj

Kingdom rwklm

1010

66 Air jwr

Ox [la

78 Mercury House tib

91 Luna

[Planets follow Sephi-

roth corresponding] Camel lmg

105 Venus

Door tld

120 Aries hlt

Window hh

136 Taurus rwc

Nail ww

153 Gemini \ynwat

Sword }yz

171 Cancer }frs

Fence tyj

190 Leo hyra

Serpent tyf

210 Virgo hlwtb

Hand dvy

231 Jupiter

Palm [k

253 Libra \ynzam

Ox Goad dml

276 Water \ym

Water \ym

300 Scorpio brqu

Fish }wn

325 Sagittarius tcq

Prop ]ms

351 Capricorn ydg

Eye }yu

378 Mars

Mouth hp

406 Aquarius yld

Fish-hook ydx

435 Pisces \ygd

Back of head [wq

465 Sol

Head cyr

496 Fire ca

Tooth }yc

528 Saturn

Tau (as Egyptian) wt

— Earth ta

— wt

32 bis

— Spirit

}ra

— }yc

31 bis

XV.

Secret

Names of

the Four

Worlds.

XIV.

The Four Worlds.

XIII.

The Parts of

the Soul

XII.

Secret Num-

bers corre-

sponding

XI.

The Elements

and Senses

The Letters

of the

Name.

Yetzirah, Formative World jwr

45 D Air, Smell w 1111

Briah, Creative World hmcn

63 C Water, Taste h 2323

Atziluth, Archetypal World hyj

72 B Fire, Sight y 3131

Assiah, Material World cpn

52 E Earth, Touch # 3232 bis

—

— hdyjy

— A Spirit, Hearing c 3131 bis

XVI.

The Planets and their

Numbers

IX.

Numbers printed

on Tarot Trumps.

VIII.

Value of Col

VII.

Hebrew Letters and

English Equivalents used

in this Article.

# 8 1212 0 1 A a 1111

= 9 1313 I 2 B b 1212

$ 7 1414 II 3 G g 1313

& 4 2121 III 4 D d 1414

% 5 2727 IV 5 H h 1515

! 6 3030 V 6 V v 1616

' 3 3232 VI 7 Z z 1717

VII 8 Ch j 1818

XI 9 T f 1919

IX 10 Y y 2020

XVIII.

English of Col.

XVII.

Parts of the

Soul.

X 20, 500 K ] k 2121

The Self hdyjy

11 VIII 30 L l 2222

The Life Force hyj

22 XII 40, 600 M \ m 2323

The Intutition hmcn

33 XIII 50, 700 N } n 2424

44 XIV 60 S s 2525

55 XV 70 O u 2626

66 XVI 80, 800 P [ p 2727

77 XVII 90, 900 Tz { x 2828

88 XVIII 100 Q q 2929

The Intellect

jwr

99 XIX 200 R r 3030

The Animal Soul

cpn

1010 XX 300 Sh c 3131

XXI 400 Th t 3232

— — t 3232 bis

— — c 3131 bis

THE TEMPLE OF SOLOMON THE KING

(Continued)

Great as were Frater P.’s accomplishments in the ancient sciences of the East, swiftly

and securely as he had passed in a bare year the arduous road which so many fail to

traverse in lifetime, satisfied as himself was—in a sense—with his own progress, it

was not yet by these paths that he was destined to reach the Sublime Threshold of the

Mystic Temple. For though it is written, “To the persevering mortal the blessed

immortals are swift,” yet, were it otherwise, no mortal however persevering could

attain the immortal shore. As it is written in the Fifteenth Chapter of St. Luke’s

Gospel, “And when he was yet afar off, his Father saw him and ran.” Had it not been

so, the weary Prodigal, exhausted by his early debauches (astral visions and magic)

and his later mental toil (yoga) would never have had the strength to reach the House

of his Father.

One little point St. Luke unaccountable omitted. When a man is as hungry and weary

as was the Prodigal, he is apt to see phantoms. He is apt to clasp shadows to him, and

cry: “Father!” And, the devil being subtle, capable of disguising himself as an angel

of light, it behoves the Prodigal to have some test of truth.

Some great mystics have laid down the law, “Accept no messenger of God,” banish

all, until at last the Father himself comes forth. A counsel of perfection. The Father

himself does send messengers, as we learn in St. Mark xii.; and if we stone them, we

may perhaps in our blindness stone the Son himself when he is sent.

So that is no vain counsel of “St. John” (1 John iv. 1), “Try the spirits, whether they be

of God,” no mistake when “St. Paul” claims the discernment of Spirits to be a

principal point of the armour of salvation (1 Cor. xii. 10).

Now how should Frater P. or another test the truth of any message purporting to come

from the Most High? On the astral plane, its phantoms are easily governed by the

Pentagram, the Elemental Weapons, the Robes, the God-forms, and such childish toys.

We set phantoms to chase phantoms. We make our Scin-Laeca1 pure and hard and

glittering, all glorious within, like the veritable daughter of the King; yet she is but the

King’s daughter, the Nephesch adorned: she is not the King himself, the Holy Ruach

or mind of man. As as we have seen in our chapter on Yoga,2 this mind is a very

aspen; and as we may see in the last chapter of Captain Fuller’s “Star in the West,”

this mind is a very cockpit of contradiction.

What then is the standard of truth? What tests shall we apply to revelation, when our

tests of experience have been found wanting? If I must doubt my eyes that have

served me (well, on the whole) for so many years, must I not much more doubt my

spiritual vision, my vision just open like a babe’s, my vision untested by comparison

and uncriticized by reason?

1 An archaic Norweigian term, loosely “shining ghost.” Crowley borrowed it from a Bulwer-Lytton novel

(Zanoni or A Strange Story, I cannot remember which ) and used it to denote the “Astral Body” – T.S.

2 The previous installment of Temple of Solomon the King, in Equinox I (4) – T.S.

LIBER LVIII

Fortunately, there is one science that can aid us, a science that, properly understood by

the initiated mind, is as absolute as mathematics, more self-supporting than

philosophy, a science of the spirit itself, whose teacher is God, whose method is

simple as the divine Light, and subtle as the divine Fire, whose results are limpid as

the divine Water, all-embracing as the divine Air, and solid as the divine Earth. Truth

is the source, and Economy the course, of that marvellous stream that pours its living

waters into the Ocean of apodeictic certainty, the Truth that is infinite in its infinity as

the primal Truth which which it is identical is infinite in its Unity.

Need we say that we speak of the holy Qabalah? O science secret, subtle, and

sublime, who shall name thee without veneration, without prostration of soul, spirit,

and body before thy divine Author, without exaltation of soul, spirit, and body as by

His favour they bathe in His lustral and illimitable Light?

It must first here be spoken of the Exoteric Qabalah to be found in books, a shell of

that perfect fruit of the Tree of Life. Next we will deal with the esoteric teachings of

it, as Frater P. was able to understand them. And of these we shall give examples,

showing the falsity and absurdity of the uninitiated path, the pure truth and

reasonableness of the hidden Way.

For the student unacquainted with the rudiments of the Qabalah we recommend the

study of S. L. Mathers’ “Introduction” to his translation of the three principal books of

the Zohar,3 and Westcott’s “Introduction to the Study of the Qabalah.” We venture to

append a few quotations from the former document, which will show the elementary

principles of calculation. Dr. Westcott’s little book is principally valuable for its able

defence of the Qabalah as against exotericism and literalism.

The literal Qabalah is . . . is divided into three parts: ayrfmg, Gematria; }wqyrfwn, Notariqon; and

hrwmt, Temurah.

Gemetria is a metathesis of the Greek word grammateia. It is based on the relative numerical

values of words, as I have before remarked. Words of similar numerical values are considerered

to be explanatory of each other, and this theory is also extended to phrases. Thus the letter Shin,

c, is 300, and is equivalent to the number obtained by adding up the numerical values of the

letters of the words \yhla jwr, Ruach Elohim, the Spirit of the Elohim; and it is therefore a

symbol of the spirit of the Elohim. For r = 200, w = 6, j = 8, a = 1, l = 30, h = 5, i = 10, m= 40;

total = 300. Similarly the words dja, Achad, Unity, One and hbha, Ahebah, love, each = 13; or

a = 1, j = 8, d = 4, total = 13; and a = 1, h = 5, b = 2, h = 5, total = 13. Again, the name of the

angel }wrffm, Metatron, and the name of the Deity, ydc, Shaddai, each make 314; so the one is

taken as symbolical of the other. The angel Metatron is said to have been the conductor of the

children of Israel through the wilderness, of whom God says, “My Name is in him.” With

regard to Gematria of phrases (Gen. xlix, 10), hlyc aby, Yeba Shiloh = 358, which is the

numeration of the word jycm, Messiah.4 Thus also the passage, Gen. xviii. 2 hclc hnhw,

3 i.e. The Kaballah Unveiled. As Scholem (Major Trends in Jewish Mysticism) and others have pointed

out, the three tracts translated by Mathers are actually fairly minor in the scheme of the Zohar (a reasonably

complete English translation of which occupies five quarto volumes) – T.S.

4 The quote from Genesis, in Jacob’s blessing to Judah, is generally taken as the earliest reference to the

Messiah. Other meanings of 358 are discussed later in this article – T.S.

LIBER LVIII

Vehenna Shalisha, “And lo, three men,” equals in numerical value laprw layrbg lakym wla,

Elo Mikhael Gabriel ve-Raphael, “These are Michael, Gabriel and Raphael;” for each phrase =

701. I think these instances will suffice to make clear the nature of Gematria, especially as many

other will be found in the course of the ensuing work.

Notariqon is derived from the Latin word notarius, a shorthand writer. Of Notariqon there are

two forms. In the first every letter of a word is taken for the initial or abbreviation of another

word, so that from the letters of a word a sentence may be formed. Thus every letter of the

word tycarb, Berashith, the first word in Genesis, is made the initial of a word, and we obtain

hrwt larcy wlbqyc \yhla har tycarb, Be-Rashith Rahi Elohim Sheyequebelo Israel

Torah, “In the beginning the Elohim saw that Israel would accept the Law.”

In this connection I may give six very interesting specimens of Notariqon formed from this

same word tycarb by Solom Meir ben Moses, a Jewish Qabalist, who embraced the Christian

faith in 1665, and took the name of Prosper Rugere. These all have a Christian tendency, and by

their means Prosper converted another Jew, who had previously been bitterly opposed to

Christianity. The first is \ymt djy \tcwlc ba jwr }b, Ben Ruach Ab, Shaloshethem Yechad

Themim: “The Son, the Spirit, the Father, Their Trinity, Perfect Unity.” The second is wdwbut

djy \tcwlc ba jwr }b, Ben Ruach Ab, Shaloshethem Yechad Thaubodo: “The Son, the Spirit,

the Father, ye shall equally worship Their Trinity.” The third is wdwbut uwcy wmc rca ywncar

yrwkb, Bekori Rashuni Asher Shamo Yeshuah Thaubodo: “Ye shall worship My first-born, My

first, whose Name is Jesus.” The fourth is wdwbut uwcy wmc rca }br awbb, Beboa Rabban

Ashar Shamo Yeshuah Thaubado: “When the Master is come whose Name is Jesus ye shall

worship.” The fifth is, hwrcat uwcy dltc rjba hywar hlwtb, Betulah Raviah Abachar

Shethaled Yeshuah Thrashroah, “I will choose a virgin worthy to bring forth Jesus, and ye shall

call her blessed.” The sixth is, wlksy uwcy ypwgc rttsa \ypxr tgwub, Beaugoth Ratzephim

Assattar Shegopi Yeshuah Thakelo, “I will hide mayself in cake (baked with) coals, for ye shall

eat Jesus, my body.”

The Qabalistical importance of these sentences as bearing upon the doctrines of Christianity can

hardly be overrated.

The second form of Notariqon is the exact reverse of the first. By this the initial or finals or

both, or the medials, of a sentence, are taken to form a word or words. Thus the Qabalah is

called hrtsn hmkj, Chokham Nesethrah, “the secret wisdom”; and if we take the initials of

these two words j and n we form by the second kind of Notariqon the word }j, Chen, “grace.”5

Similarly, from the initials and finals of the words hmymch wnl hluy ym, Mi Iaulah Leno ha-

Shamayimah, “Who shall go up to heaven?” (Deuteronomy xxx, 12) are forms hlym, Milah,

“Circumcision,” and hwhy, the Tetragrammaton, implying that God hath ordained circumcision

as the way to heaven.

Temurah is permutation. According to certain rules, one letter is substituted for another letter

preceding or following it in the alphabet, and thus from one word another word of totally

different orthography may be formed. Thus the alphabet is bent exactly in half, in the middle,

and one half is put over the other; and then by changing alternately the first letter or the first two

letters at the beginning of the second line, twenty-two commutations are produced. These are

called the “Table of the Combinations of Tziruph ([wryx)”. For example’s sake, I will give the

method called tbla, Albath, thus:

5 By Gematria, }j = 58; hence the number of the present work – T.S.

LIBER LVIII

11 10 9 8 7 6 5 4 3 2 1

k y f j z w h d g b a

m n s u p x q r c t l

Each method takes its name from the first two pairs comprising it, the system of pairs of letters

being the groundwork of the whole, as either letter in a pair is substituted for the other letter.

Thus, by Albath, from jwr, Ruach, is formed uxd, Detzau. The names of the other twenty-one

methods are: tgba, tdga, gbda, dbha, hbwa, zbja, jbfa, fbya, ybka, kbla, lbma, mbna,

nbsa, sbua, ubpa, pbxa, xbqa, rbca and cbta. To these must be added the modes dgba

and \bla. Then comes the “Rational Table of Tziruph,” another set of twenty-two

combinations.6 There are also three “Tables of the Commutations,” known respectively as the

Right, the Averse, and the Irregular. To make any of these, a square, containing 484 squares,

should be made, and the letters written in. For the “Right Table” write the alphabet across from

right to left: in the second from of squares do the same but begin with b and end with a; in the

third begin with g and end with b; and so no. For the “Averse Table” write the alphabet from

right to left backwards, beginning with t and ending with a; in the second row begin with c

and end with t, &c. The “Irregular Table” would take too long to describe.7 Besides all these,

there is the method called qrct, Thashraq, which is simply writing a word backwards.

There is one more very important form, called the “Qabalah of the Nine Chambers” or

rkb qya, Aiq Bekar. It is thus formed:

300 30 3 200 20 2 100 10 1

c l g r k b q y a

600 60 6 500 50 5 400 40 4

\ s w ] n h t m d

900 90 9 800 80 8 700 70 7

{ x f [ p j [ u z

I have put the numeration of each letter above to show the affinity between the letters in each

chamber. Sometimes this is used as a cipher, by taking the portions of the figure to show the

letter they contain, putting one point for the first letter, two for the second, &c.8 Thus the right

angle, containing qya, will answer for the letter q if it have three dots or points within it. Again,

a square will answer for h, n or ], according to whether it has one, two, or three points

respectively placed within it. So also with regard to the other letters. But there are many other

ways of employing the Qabalah of the Nine Chambers, which I have not space to describe. I

will merely mention, as an example, that by the mode of Temura called cbta, Athbash, it is

found that in Jeremiah xxv, 26, the word kcc, Sheshakh, symbolizes lbb, Babel.

Besides all these rules, there are certain meanings hidden in the shape of the letters of the

Hebrew alphabet; in the form of a particular letter at the end of a word being different from that

which it generally bears when it is a final letter, or in a letter being written in the middle of a

word in a character generally used only at the end; in any letter or letters being written in a size

smaller or larger than the rest of the manuscript, or in a letter being written upside down; in the

6 Athbash and Abgath appear in both tables. Abgad appears in the Rational table, Albam in neither – T.S.

7 All these tables appear in Agrippa’s Occult Philosophy (immediately after lib. III cap. XXV). All this

belongs primarily to the realm of cryptography; indeed the Viginaire cipher, held unbreakable until the

development of the Babbage Engine, uses a Latin version of the ‘Right Table’ – T.S.

8 Alternatively, no points for the first, one for the second, two for the third; this is the version given by

Agrippa. The Masonic “Royal Arch” cipher is based on a similar principle – T.S.

LIBER LVIII

variations found in the spelling of certain words, which have a letter more in some places than

they have in others; in peculiarities observed in the position of any of the points or accents, and

in certain expressions supposed to be elliptic or redundant.

For example, the shape of the Hebrew letter Aleph, a, is said to symbolise a Vau, w, between a

Yod, y, and a Daleth, d; and thus the letter itself represents the word dwy, Yod. Similarly the

shape of the letter He, h, represents a Daleth, d, with a Yod, y, written at the lower left-hand

corner, &c.

In Isaiah ix, 6, 7, the word hbr\l, Lemarbah, for multiplying, is written with the character \ (M

final) in the middle of the word, instead of the ordinary initial and medial m. The consequence

of this is that the total numerical value of the word, insted of being 30 + 40 + 200 + 2 + 5 = 277,

is 30 + 600 + 200 + 2 + 5 = 837 = (by Gematria) lz tt, Tat Zal, the Profuse Giver. Thus, by

writing the Mem as a final instead of the ordinary character, the word is made to bear a different

qabalistical meaning.

. . . . . . . . . . . .

It is to be further noted with regard to the first word in the Bible, tycarb, Berashith, that the

first three letters, arb, are the initial letters of the names of the three persons of the Trinity: }b,

Ben, the Son; jwr, Ruach, the Spirit; and ba, Ab, the Father. Furthermore the first letter of the

Bible is b, which is the initial letter of hkrb, Berakhah, blessing; and not a, which is that of

rra, Arar, cursing. Again, the letters of Berashith, taking their numerical powers, express the

number of years between the Creation and the Birth of Christ, thus: b = 2000, r = 200, a = 1000,

c = 300, y = 10, and t = 400: total = 3910 years, being the time in round numbers.9 Pico della

Mirandola10 gives the following working out of tycarb: By joining the third letter, a, to the

first, b, ba, Ab, Father is obtained. If to the first letter, b, doubled, the second letter, r, be

added, it makes rbb, be-Bar, in or through the Son. If all the letters be read except the first, it

makes tycar, Rashith, the beginning. If with the fourth letter, c, the first b and the last t be

counted, it makes tbc, Sehebeth, the end or rest. If the first three letters be taken, they make

arb, Bera, created. If, omitting the first, the three following be taken, they make car, Rash,

head. If, omitting the two first, the next two be taken, they give ca, Ash, fire. If the fourth and

last be joined, they give tc, Sheth, foundation. Again, if the second letter be put before the first,

it makes br, Rab, great. If after the third be placed the fifth and fourth, it gives cya, Aish, man.

If to the two first be joined the two last, they give tyrb, Berith, covenant. And if the first be

added to the last, it gives bt, Theb, which is sometimes used for bwt, Thob, good.

. . . . . . . . . . . .

There are three qabalistic veils of the negative existence, and in themselves they formulate the

hidden ideas of the Sephiroth not yet called into being, and they are concentrated in Kether,

which in this sense is the Malkuth of the hidden ideas of the Sephiroth. I will explain this. The

first veil of the negative existence is the }ya, Ain, Negativity. This word consists of three letters,

which thus shadow forth the first three Sephiroth or numbers. The second veil is the [ws }ya,

Ain-Soph, the Limitless. This title consists of six letters and shadows forth the idea of the first

six Sephiroth or numbers. The third veil is the rwa [ws }ya, Ain Soph Aur, the Limitless Light.

9 However this involves counting the third letter (but not the second) as writ large for which there is

absolutely no warrant. Counting only the initial Beth as writ large we get tycarb = 2911 – T.S.

10 In his Heptaplus.

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