Sefer Yetzirah Magic

☩☩☩

The Key to the
Holy Temple
☩☩☩

Sefer Yetzirah Magic

December 7, 2013

This eBook is periodically revised and updated.
The date-stamp of this edition is shown at the top-right of the page.
Click the following image to download the latest edition.

AstroQab Publishing 1998‒2012
First Electronic Edition 2012
First Published: 12th Dec. 2012
Author: Patrick Mulcahy
Patrick Mulcahy©2012
E-book Cover Art, Design &
Production by Patrick Mulcahy
Email: mallukh_ahi@yahoo.com
Website: http://astroqab.co.nr/

pg. 1


December 7, 2013

Table of Contents

☩ THE KEY TO THE HOLY TEMPLE ☩ ......................................................... 6
Preface ...................................................................................................... 6
Introduction ........................................................................................... 12
Tree of Yetzirah ..................................................................................... 14
Twelve Boundaries ................................................................................ 25
Ten Sefirot .............................................................................................. 28
Seven Doubles ....................................................................................... 34
Three Mothers ........................................................................................ 37
The Holy Temple ................................................................................... 44
Restoring the Holy Temple................................................................... 58
Jacob & Israel ......................................................................................... 61
Sealing the Depths ................................................................................. 64
The Ritual of Sealing the Depths .......................................................... 70
Commentary ...................................................................................... 71
Invoking the Shekinah .......................................................................... 75
The Shekinah Invocation Ritual ........................................................... 79
Commentary ...................................................................................... 80
Air, Water, and Fire ............................................................................... 83
Fixed, Mutable, and Cardinal ........................................................... 89
Earth ....................................................................................................... 97
Fathers & Descendants.......................................................................... 99
A Tzawfone Working .......................................................................... 111
Commentary .................................................................................... 112
pg. 2


December 7, 2013

The Holy ShM ...................................................................................... 114
The Alef Principle ................................................................................ 138
The GLGL Wheel ................................................................................. 143
Verses 2:4-6 Decoded ...................................................................... 145
The LB Wheel ................................................................................... 161
The TLY Spiral ................................................................................. 167
The Book of Ezekiel ......................................................................... 170
Some Jacob’s Wheel Links .............................................................. 172
The Sefer Yetzirah ............................................................................... 173

Table of Figures
Figure 1 : The Emanation of Da’at ............................................................. 9
Figure 2 : Two Versions of the Tree of Life ............................................. 15
Figure 3 : Tree of Yetzirah - Octahedron ................................................. 16
Figure 4 : The Twelve Diagonal Boundaries ........................................... 18
Figure 5 : Twelve Diagonal Boundaries .................................................. 26
Figure 6 : Three Horizontal Pathways ..................................................... 38
Figure 7 : ‚One on three; three on seven; seven on twelve‛ .................. 39
Figure 8 : The Tree of Yetzirah ................................................................. 43
Figure 9 : ‚Three on Seven‛ ...................................................................... 50
Figure 10 : The Double Letters & the Depths .......................................... 54
Figure 11 : ‚Seven on Twelve‛ ................................................................. 56
Figure 12 : The Tree of YHVH.................................................................. 66
Figure 13 : The Holy Temple Octahedron ............................................... 71
pg. 3


December 7, 2013

Figure 14 : Sealing the Depths .................................................................. 74
Figure 15 : Yud, Heh, and Vav ................................................................. 84
Figure 16 : The Holy Temple Octahedron ............................................... 91
Figure 17 : Garden, Wall, and Ceiling ..................................................... 93
Figure 18 : Abraham, Isaac, & Jacob/Israel............................................ 101
Figure 19 : Tree of Yetzirah - Six Seals ................................................... 102
Figure 20 : The Six Seals & the Twelve Descendants ........................... 104
Figure 21 : The Octahedron - Descendants ........................................... 108
Figure 22 : Tree of Yetzirah - Descendants ............................................ 109
Figure 23 : Jacob Surrounded by his Twelve Sons ............................... 110
Figure 24 : The Emanation of Shin (and Tav) ....................................... 116
Figure 25 : The Emanation of Maym (and Kaf) .................................... 117
Figure 26 : The Da'at Nexus ................................................................... 119
Figure 27 : The Alef (‫ )א‬Pathway is Focused in Da’at........................... 121
Figure 28 : The Merging of Shin and Maym ......................................... 123
Figure 29 : ShM in the Twelve Pathways .............................................. 132
Figure 30 : ShM & the Sixfold Star ......................................................... 137
Figure 31 : The GLGL Wheel (called Jacob’s Wheel) ............................ 144
Figure 32 : The Basic Wheel Design ....................................................... 145
Figure 33 : Ordinal Numbers - Magical Arrangement ......................... 146
Figure 34 : The Hebrew Letter Correspondences ................................. 149
Figure 35 : The Hebrew Letter Correspondences (Eng.) ...................... 150
Figure 36 : The First Wheel - RLA (231) ................................................ 151
Figure 37 : ONG - Hebrew...................................................................... 153
Figure 38 : ONG - English....................................................................... 153
pg. 4


December 7, 2013

Figure 39 : The First Wheel Pathway Sequence .................................... 155
Figure 40 : The Second Wheel ................................................................ 157
Figure 41 : "Air that cannot be grasped"................................................ 158
Figure 42 : The Second Wheel Pathway Sequence ............................... 159
Figure 43 : The Key Mandala ................................................................. 161
Figure 44 : The GLGL Wheel - Tav (‫261 ................................................... )ת‬
Figure 45 : The Projection of Alef ........................................................... 163
Figure 46 : The Implanted Alef .............................................................. 163
Figure 47 : Key Wheel - Alef Shin .......................................................... 165

pg. 5


December 7, 2013

Sefer Yetzirah ☩ Magic
☩ THE KEY TO THE HOLY TEMPLE ☩

Preface

Here’s a question for you<
What is the name of the tenth sefirah of the kabbalistic Tree of Life?
If you answered ‘Malkut’ then you’re correct, but only in relation to
the contemporary Tree diagram. The tenth sefirah of the ancient ‘Tree
of Yetzirah’1 is called ‘depth of North’.
Ten: He sealed ‘north’ and faced to the left,
and sealed it with Heh, Vav, Yud.
[From: Sefer Yetzirah, 1:13]

Is today’s Malkut equivalent to the ancient ‘depth of North’?
This book will endeavour to help you answer that, and other
perplexing questions concerning the kabbalistic Tree of Life.

The ‘Tree of Yetzirah’ is my label for the metaphysical structure outlined (and
implied) in the text of the Sefer Yetzirah.
1

pg. 6


December 7, 2013

A significant point of difference between the Tree of Yetzirah and the
modern kabbalistic Tree of Life is that the sefirot and pathways of the
ancient Yetziratic Tree are etymologically (and therefore, archetypally)
interconnected. That’s because, at its heart, the Sefer Yetzirah is a
linguistic text.
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<
He [the Creator] enfolded Himself in a covering of a
supernal radiance of thought and created therefrom a
world. He produced from the light of that supernal
radiance mighty cedars of the upper world, and placed His
chariot on twenty-two graven letters which were carved
into ten utterances [sefirot] and infixed there.
[Soncino Zohar. Vol I, Pg. 111. Bereshith, 29a.]
[Bracketed blue text has been added by me.]
pg. 7


December 7, 2013

The sefirot are called ‘utterances’ because they represent the spoken
word of the Creator, and divine speech requires divine language. 2
For example: The second sefirah of the Tree of Yetzirah is called
‘Breath from Breath’. It’s an expression of the Hebrew mother letter
Alef (‫ .)א‬Similarly, the third sefirah ‘Water from Breath’ is an
expression of the Hebrew mother letter Maym (‫ ,)מ‬and the fourth
sefirah ‘Fire from Water’ is an expression of the Hebrew mother letter
Shin (‫ .)ש‬And the other sefirot are also expressions of Hebrew letters.
My previous book—Formation of the Tree of Life—presents a detailed
exploration of the nature and structure of the Tree of Yetzirah. Its main
thesis is that the lower sefirot of the Tree are emanations of pathways
located in the Tree’s higher branches. And similarly, it explains the
manifestation of the higher sefirot as the projected influence of
pathways in the Tree of the World above Yetzirah.
To summarize: The three supernal sefirot—known as Keter, Hockmah,
and Binah—are projections of the three mother letter pathways (Alef,
Maym, and Shin) of the higher ‘Tree of Beriah’. 3 The three mother
letter pathways of the Tree of Yetzirah are projections of the three
supernal sefirot—Keter, Hockmah, and Binah—of the ‘Yetziratic’ Tree.
The seven lower sefirot are projections of the seven supernal pathways
(i.e. the seven double letter pathways) of the same Tree. The twelve
simple letter pathways of the Tree of Yetzirah, like the path of Shin, are
also emanations of the sefirah Binah.4

2

‚Ten utterances‛ is a reference to the ten sayings of the Elohim in Genesis, Chap.I.

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.
3

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.
4

pg. 8


December 7, 2013

A good example of the projection process is the manifestation of the
sphere of Da’at (‫ .)ב‬Da’at is an emanation of the pathway (Bayt, ‫ )ב‬that
extends between Hockmah (‫ )מ‬and Binah (‫ 5.)ש‬The influence of the Bayt
pathway descends, consolidates, and stabilizes to form the sphere of
Da’at (‫ .)ב‬Thus, the Hockmah-to-Binah pathway and Da’at share the
same archetypal essence (i.e. Bayt, ‫ )ב‬but differ in the form that the
Bayt archetype takes—that is, a ‘pathway’ versus a ‘sefirah’.

Figure 1 : The Emanation of Da’at

In most kabbalistic traditions, the sphere of Da’at is understood to be the ‘child’ of
the sefirot Hockmah and Binah.
5

pg. 9


December 7, 2013

The pathways represent passive (or receptive), fluid, open-ended
embodiments of the Hebrew letter archetypes. They are home to the
various hierarchies of angels whose task it is to transmit and give form
to the divine influx. They generate forms from their own substance
that reflect the play of Shin and Maym within their own domains.
The sefirot represent relatively fixed, delimited, stable, but active
expressions of the Hebrew letter archetypes. They anchor the
Consciousness principle within the various planes of the Creation.
They focus the Consciousness principle into the pathways (wherein the
changing physical universe is subjectively experienced).
The golden rule is: Sefirot are emanations of higher pathways;
Pathways are emanations of higher sefirot.
The pathway-sefirah relationship that exists within the Tree of
Yetzirah is unique and adds another level of meaning to the basic
structure of the kabbalistic Tree of Life.

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’.
pg. 10


December 7, 2013

Even though the Holy Temple is a very important component of the
Tree of Yetzirah, the Sefer Yetzirah does not number it as sefirah. It
excludes it for symbolic reasons and because it’s concealed within (i.e.
at the centre of) the Octahedron. This is explained below.

pg. 11


December 7, 2013

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.
The Holy Temple in Jerusalem was the venerated symbol of God’s
holy covenant with His people. It was literally perceived as the ‘House
of God’—the sacred place wherein dwelled the divine Presence, the
Shekinah. And from that holy place the Shekinah was able to
spiritually support the Jewish community.
The destruction of the second Temple in 70 CE was therefore perceived
by the people as ostensibly removing the divine Presence from their
midst, and appeared to break an important spiritual link. It effectively
placed the Jewish people in spiritual exile, and psychologically
alienated them from their God.
But the Jewish occultists of the time (the spiritual elders of Judaism)
knew that the Holy Temple in Jerusalem was merely the mundane

Some kabbalists believe the book was written much earlier and claim its author was
the biblical patriarch Abraham.
6

pg. 12


December 7, 2013

physical expression of an even greater metaphysical Temple destined
to be built within human consciousness. So they composed the Sefer
Yetzirah as an instruction manual for building the ‘third Temple’—the
sacred inner ‘Temple of YHVH’.
Up and Down.
East and West.
North and South.
And the Holy Temple precisely in the center
and it supports them all.

The key to deciphering the Sefer Yetzirah’s coded instructions was
lost, and the numerous revisions of the ancient document have led to
the corruption of the original text. But this e-book, Sefer Yetzirah
Magic, aims to re-forge that original key, and it’s hoped that with it
you’ll be able to rebuild the Holy Temple within your psyche and
thereby establish a more conscious connection with the Creator of All.

pg. 13


December 7, 2013

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.

The Sefer Yetzirah numbers the sefirot as opposing complementary pairs. The
sefirot of the modern Tree are numbered hierarchically from highest to lowest.
7

pg. 14


December 7, 2013

Figure 2 : Two Versions of the Tree of Life

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

8

See especially: Sefer Yetzirah, 5:2.
pg. 15


December 7, 2013

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.

Figure 3 : Tree of Yetzirah - Octahedron

pg. 16


December 7, 2013

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.
The twelve sloping pathways of all standard versions of the Tree of
Life diagram are separated and scattered over the entire body of the
Tree’s structure. However, the Sefer Yetzirah clearly indicates (in verse
5:2) that the twelve boundaries compose the twelve edges of a single
three-dimensional homogenous form—namely, an octahedron. And
the text also suggests (in verse 6:5) that those twelve boundaries are
located within the lower section of the Tree diagram.

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

The original Hebrew phrase is ‘‫‘ ,’גבולי אלכסון‬g’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.
9

Note 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).
10

pg. 17


December 7, 2013

The twelve sloping pathways of the modern Hermetic Tree of Life
obviously bear no relation to the six spatial directions, and instead are
spread out amongst all the ten sefirot. This is also true of other wellknown versions of the Tree diagram. Therefore, it’s clear that the
twelve sloping pathways do not conform to the Sefer Yetzirah’s design
specifications for the twelve simple letter ‚diagonal boundaries‛.

Figure 4 : The Twelve Diagonal Boundaries

Verse 6:5 of the Sefer Yetzirah gives us the basic structural elements of
the Tree of Yetzirah.

pg. 18


December 7, 2013

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.
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.
One on three.
Three on seven.
Seven on twelve.
And all are bound, one to another.
[Sefer Yetzirah, 6:5]

pg. 19


December 7, 2013

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.

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’.

The three sefirot are described in verse 1:10-12 of the Sefer Yetzirah. (See the
Appendix.)
11

pg. 20


December 7, 2013

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 mysterious seventh component is described as ‚the rule deciding
between them‛. It corresponds with the sefirah of the modern Tree of
Life commonly known as Tifaret. But the Sefer Yetzirah does not refer
to the additional sphere as Tifaret, and does not number it as a sefirah.
Instead it refers to Tifaret as the ‘Holy Temple’ (‫21.)היכל הקודש‬
Seven Doubles: ‫בגד - כפרת‬
Up and Down.
East and West.
North and South.
And the Holy Temple precisely in the center
and it supports them all.

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

Aryeh 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.
12

pg. 21


December 7, 2013

represent ‘pillars’ that establish the six extremities of the ‘World’—i.e.
the ‘World’ octahedron. From the centre Tifaret illuminates the
octahedron with the light of consciousness, and gives expression to the
Holy Name (i.e. ShM, ‫ .)שם‬This will be explained below.

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.
These are the ten sefirot beli mah:13
The Breath of the Living God,
Breath from Breath,
Water from Breath,
Fire from Water,
Up, Down, East, West, North, South.

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.

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.)
13

pg. 22


December 7, 2013

Another significant distinction that exists between the Tree of Yetzirah
and the contemporary Tree of Life involves the sphere of Da’at. Da’at
is not counted as a sefirah in the modern Tree diagram, but is
numbered as one of the ten sefirot of the ancient Tree of Yetzirah. The
Sefer Yetzirah calls Da’at the ‘depth of Above’, and also refers to it as a
‘singular covenant’ (or ‘covenant of unity’).
Ten sefirot beli mah.
In the number of ten fingers.
Five opposite five
with a singular covenant
precisely in the middle.
In the circumcision of the tongue,
and in the circumcision of the member.

The term ‚singular covenant‛14 (‫ )ברית יחיד‬is used to describe Da’at’s
special role as unifier of the ten sefirot (i.e. ‘depths’) of the Tree of
Yetzirah. The phrase ‚five opposite five‛ refers to the five pairs of
opposing depths as listed in verse 1:5. (See below.) Da’at is positioned
in the midst (i.e. ‚precisely in the middle‛) of the ten sefirot of the Tree
of Yetzirah. 15
The statement ‚five opposite five with a singular covenant precisely in
the middle‛ suggests a symbolic association between Da’at (as the
‘singular covenant’) and Tifaret (as ‘the Holy Temple’). Their close
association is implied by the similar statement ‚three opposite three

This 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.
14

That is, Da’at is positioned at the centre of the middle column of the Tree of
Yetzirah—halfway between Ain Sof and Yesod.
15

pg. 23


December 7, 2013

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‛).

Da’at is identified as a singular covenant after the Holy Temple has
been built.
When Da’at becomes established (in human consciousness) as the apex
of the Holy Temple octahedron it forms a link between the six lower
sefirot and the four higher sefirot. Da’at as a ‘singular covenant’
symbolizes the union of macrocosm and microcosm—God and
Humanity. In other words, Da’at facilitates the unification of the ten
sefirot.

The Holy Temple in Jerusalem symbolized a covenant of union
between the Jewish people and the divine Creator, but when it was
physically destroyed by the Romans in 70 CE the covenant was
thought to be broken. So, to mirror that reality, the Sefer Yetzirah
excludes the Holy Temple (i.e. Tifaret) from the ten sefirot of the Tree
of Yetzirah. But importantly, it does include coded instructions on how
to rebuild the Temple, and consequently activate Da’at as a covenant
of union between God and Humanity.

16

Sefer Yetzirah, 6:5.

17

Sefer Yetzirah, 4:4.
pg. 24


December 7, 2013

Twelve Boundaries

The Sefer Yetzirah describes the twelve boundaries as connecting lines
that extend between the six lower sefirot of the Tree of Yetzirah. This is
clearly stated in verse 5:2.

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.

pg. 25


December 7, 2013

Because the twelve boundaries extend between the six lower
‘directional’ sefirot, they must be located together in the lower part of
the Tree (as previously explained). It’s obvious from verse 5:2 that the
twelve diagonal boundaries are not separated and scattered amongst
all the ten sefirot of the Tree diagram. But that’s how many students of
the Kabbalah assume they are placed.

Figure 5 : Twelve Diagonal Boundaries

It’s geometrically impossible, for example, for the twelve diagonal
pathways of the GRA version of the Tree diagram (above left) to
conform to the boundary placement instructions of verse 5:2.
However, the Tree of Yetzirah (above right) conforms perfectly to the
Sefer Yetzirah’s design specifications.
pg. 26


December 7, 2013

The three dimensional figure that naturally results from the
instructions of verse 5:2 is an octahedron. Some commentators derive a
cube, but it’s more logical to associate the six directional sefirot (or
‘depths’) with the six vertices of an octahedron (unless the cube
concept is developed outside the natural structure of the Tree of Life).
If you try to picture the six lower sefirot as the six square sides of a
cube you’ll find it very difficult. But it’s easy to see the sefirot as six
vertices with twelve edges extending between them to form an
octahedron.

The octahedron incorporates the entire lower portion of the Tree of
Yetzirah, and provides us with a magical tool we can use to heal the
rift that unfortunately exists within human consciousness. The rift
effectively separates Humanity and the divine Creator. But it only
exists as a hiatus in human awareness.
Human-beings tend to be oblivious of the existence/reality of the
divine Creator. But thankfully the rift doesn’t represent the complete
separation of Humanity from the Divine. That would be impossible.

pg. 27


December 7, 2013

Ten Sefirot

Seven Doubles: ‫.ב ג ד - כ פ ר ת‬
Seven and not six.
Seven and not eight.
Examine with them
and probe with them.
Make [each] thing stand on its essence,
and make the Creator sit on His base.

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.
Ten and not nine.
Ten and not eleven.
Understand with wisdom;
Be wise with understanding.
Examine with them
and probe from them.

pg. 28


December 7, 2013

Make [each] thing stand on its essence,
and make the Creator sit on His base.

The Hebrew word ‘mawkone’ (‫ ,מכון‬MKVN)18 translated here as ‘base’,
is a reference to the sefirah Da’at, called ‘depth of Above’. Mawkone
means ‘foundation’ and is often understood in the Hebrew Bible to
refer to the site of God’s temple. And just as the sefirah Yesod (‫,יסוד‬
YSVD, also meaning ‘foundation’) represents the foundation of human
consciousness, Mawkone identifies Da’at as the foundation of divine
Consciousness.

‚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’.

18

See verses1:4 and 4:5.

19

Ain Sof (‫ )אין סוף‬translates literally as ‘no end’. It represents the infinite unknown.
pg. 29


December 7, 2013

Ten Sefirot beli mah:
Their measure is ten
which have ain sof.20
A depth of Beginning,
A depth of End,
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

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.

20

See the note above.
pg. 30


December 7, 2013

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.
Ten sefirot beli mah:
which have no end.
A depth of Beginning, [Ain Sof – Holy Breath]
A depth of End, [Keter – Breath from Breath]
A depth of Good, [Hockmah – Water from Breath]
A depth of Evil, [Binah – Fire from Water]
A depth of Above, [Da’at]
A depth of Below, [Yesod]
A depth of East, [Hesed]
A depth of West, [Hod]
A depth of North, [Netzah]
A depth of South. [Geburah]
In fact, the first three lines of this verse cryptically instruct us to
exclude Malkut, and include Ain Sof. ‚Beli mah‛ (‫ )בלי מה‬translates to
‘without Mah’, where the Hebrew word Mah (‫ )מה‬in ancient
Kabbalistic tradition, is associated with the sefirah Malkut.

pg. 31


December 7, 2013

"That extremity of heaven is called Mi, but there is another
lower extremity which is called Mah (What?)... Of a surety
the veiled One, the most high, the sum of all existence will
heal thee and uphold thee—Mi, the extremity of heaven
above, Mah, as far as the extremity of heaven below. And
this is the inheritance of Jacob, he being the "bolt that passes
from extremity to extremity" (Exod. XXVI, 28), that is, from
the higher, identical with Mi, to the lower, identical with
Mah, as he occupies a position in the middle."
[From: Soncino Zohar, Prologue 1b.]

The Hebrew word 'Mi' (‫ 12)מי‬signifies Binah (and the first Heh of
YHVH). 'Mah' (‫ 22)מה‬represents 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 סוף‬Therefore, a more appropriate translation of
the first three lines of verse 1:5 is<
Ten sefirot without Mah [Malkut]:
which includes Ain Sof.
Ain Sof is called ‘depth of Beginning’ because it has ‘no end’.

21

Meaning: ‘Who?’

22

Meaning: ‘What?’

23

Note that the Hebrew word Vav (‫ )וו‬means ‘nail’ (or ‘bolt’).
pg. 32


December 7, 2013

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<
God Faithful King,
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 (‫ .)ב‬Bayt means
‘house’, as in the ‘House of God’, or Holy Temple.

Another important reason why Malkut is not included as a component
of the Tree of Yetzirah is because it embodies the lowest kabbalistic
world of Assiah (i.e. ‘Making’). The Tree of Yetzirah specifically
delineates the world of Yetzirah (i.e. ‘Formation’). That’s why the six
‘seals’ of Yetzirah only include the first three letters—Y, H, V—of the
divine Name YHVH. They necessarily exclude the final Heh because it
represents Assiah and the sefirah Malkut, and therefore doesn’t belong
in the world of Yetzirah. The final Heh is only appended to the six
YHV seal formulas when magical forces are required to flow down
from the world of Yetzirah into the world of Assiah.
pg. 33


December 7, 2013

Seven Doubles

There’s much speculation among kabbalists as to the Sefer Yetzirah’s
original assignment of the seven astrological planets to the seven
Hebrew double letters. The oldest surviving manuscripts of the text
present conflicting data presumably caused by scribal error and/or
deliberate obfuscation.
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.
There’s universal agreement in all versions of the Sefer Yetzirah that
the alphabetical order of the twelve simple letters parallels the natural
heavenly order of the twelve zodiacal constellations (as observed by
astrologers for thousands of years). But what is the ‘natural order’ of
the seven astrological planets?
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<

pg. 34


December 7, 2013

Planet

Period (yrs)

Letter

Saturn

29.46

Bayt (‫)ב‬

Jupiter

11.86

Gimel (‫)ג‬

Mars

1.881

Dalet (‫)ד‬

Sun

1

Kaf (‫)כ‬

Venus

0.615

Peh (‫)פ‬

Mercury

0.241

Raysh (‫)ר‬

Moon

0.0748

Tav (‫)ת‬

In this scheme, planetary seniority is based on the length of a planet’s
cycle. So for example, Saturn is viewed as chief among the seven
planets because its orbital period (29.46 years) is the greatest.
Therefore, Saturn is assigned the first Hebrew double letter (i.e. Bayt).
But modern Hermetic kabbalists tend to reject these correspondences,
even though they feature in many versions of the Sefer Yetzirah—and
strangely, even though the sefirot of the modern Hermetic Tree of Life
are recognized as following exactly the same orbital sequence of
planets.
3. Binah (Saturn, ‫)ב‬
4. Hesed (Jupiter, ‫)ג‬
5. Geburah (Mars, ‫)ד‬
6. Tifaret (Sun, ‫)כ‬
7. Netzah (Venus, ‫)פ‬
8. Hod (Mercury, ‫)ר‬
9. Yesod (Moon, ‫)ת‬

pg. 35


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
The most widely accepted planetary assignments in modern Hermetic
Kabbalah (or Qabalah) are those that were introduced by the original
Order of the Golden Dawn. Those atypical correspondences may be
appropriate for the Golden Dawn system of magic, but have no
relevance in the original magical system of the Sefer Yetzirah.

In the Tree of Yetzirah, Binah is assigned the third Hebrew mother letter ‘Shin’, and
the planet Pluto (or ‘divine Fire’).
24

pg. 36


December 7, 2013

Three Mothers

Another common misapprehension regarding the design of the Tree of
Yetzirah is the mistaken belief that the three Hebrew mother letters are
associated with the three horizontal pathways of the Tree diagram.
This assumption results from a superficial reading of the Sefer
Yetzirah. It’s true that there is a numerical association between the
three groups of Hebrew letters and the three groups of Tree
pathways—horizontal, vertical, and diagonal. And it’s very tempting
to associate the two together based purely on that numerological
coincidence. But the text of the Sefer Yetzirah does not support or
describe that arrangement.

As previously mentioned, verse 6:5 of the Sefer Yetzirah defines the
structure of the Tree of Life as a hierarchy of components arranged in
four overlapping groups of 1, 3, 7, and 12.
One on three.
Three on seven.
Seven on twelve.

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
pg. 37


December 7, 2013

Life diagram. So based on this observation alone we can deduce that
the three Hebrew mother letters cannot be associated with the three
horizontal pathways. The following diagram illustrates this point.

Figure 6 : Three Horizontal Pathways

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.

pg. 38


December 7, 2013

‚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.

Figure 7 : “One on three; three on seven; seven on twelve”

[See below for further explanation of the above diagram.]
pg. 39


December 7, 2013

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.

Another common misunderstanding related to the issue of the three
mother letters and the three horizontal pathways derives from the
apparent ambiguity of verse 6:2.

Three Mothers: Alef, Maym, Shin.
Air, water, and fire.
Fire is above, water is below,
and air of Breath is the rule
that decides between them.
And a sign of this thing
is that fire supports water.
Maym hums, Shin hisses,
and Alef is the Breath of air
that decides between them.

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
pg. 40


December 7, 2013

As it’s written in Sefer Yetzirah 3:4<
In the World25 are air, water, fire.
Heaven was created from fire.
Earth was created from water.
And air from Breath decides between them.

And in verse 3:2 it is written...
A great, mystical secret
covered and sealed with six rings.
And from them emanated air, water and fire.
And from them are born Fathers,
and from the Fathers, descendants.

And again in verse 6:1<
These are the three Mothers: Alef, Maym, Shin.
And from them emanated three Fathers.
And they are air, water, and fire.
And from the Fathers, descendants.
Three Fathers and their descendants.

‘World’ (‫ ,עולם‬Olahm) 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’ (‫ ,שנה‬Shanah) and ‘Soul’ (‫ ,נפש‬Nefesh).
25

pg. 41


December 7, 2013

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 ממים‬They 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 (‫ ,)ו‬Heh (‫,)ה‬
and Yud (‫—)י‬not Alef (‫ ,)א‬Maym (‫ ,)מ‬and 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.
pg. 42


December 7, 2013

Figure 8 : The Tree of Yetzirah

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.

pg. 43


December 7, 2013

The Holy Temple

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.
Da’at as the ‘singular covenant’ (or ‘covenant of unity’) represents an
‘agreement’ we have with the Creator to assist in the fulfilment of His
divine Plan on Earth. But while the pathway between Tifaret (the
‘Holy Temple’) and Da’at (the ‘singular covenant’) remains closed to
us we remain unconscious of the role we are destined to play in the
Creation.

For the majority of human-beings the Tifaret-to-Da’at pathway (i.e. the
Maym pathway) represents a spiritual hiatus in human consciousness.
Activating Tifaret’s link with Da’at bridges the gap that currently
exists in consciousness between Humanity and the Creator. Without
the covenant of Da’at we’re lost in exile on planet Earth, unaware of
the divine Presence (Shekinah) in our lives.
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.
pg. 44


December 7, 2013

The Holy Temple octahedron is a sacred work-space established for
the purpose of reuniting ourselves with the Creator in consciousness,
and for performing kabbalistic magic. The full design of the Temple is
represented by the octahedron that forms the lower portion of the Tree
of Yetzirah. The Creator is symbolized by the sefirot and pathways of
the upper part of the Tree—that is, everything above the octahedron.
The divine Presence (i.e. Shekinah) enters into the Holy Temple by
means of the ‘singular covenant’ of Mawkone (i.e. Da’at)—the
uppermost vertex of the octahedron.

As previously explained, the basic structure of the Tree of Yetzirah is
summarized in verse 6:5<
One on three.
Three on seven.
Seven on twelve.

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.

27

See verse 1:9.
pg. 45


December 7, 2013

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.

So at the very top of the Tree of Yetzirah we have<
1. Breath of the Living God (Ain Sof)
The next three sefirot of the Tree of Yetzirah are described in verses
1:10-12.
2. Breath from Breath (Keter)
3. Water from Breath (Hockmah)
4. Fire from Water (Binah)
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

28

Or labels it zero (0).
pg. 46


December 7, 2013

Keter) to emerge into outer manifestation—like a human breath
condensing in a cloud as it meets the frigid air of a winter’s day.
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<
Their end is imbedded in their beginning,
and their beginning in their end.

In other words, ‚depth of End‛ (i.e. Keter) is embedded in ‚depth of
Beginning‛ (i.e. Ain Sof) and vice versa.29

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.

So far we have fulfilled the Sefer Yetzirah’s requirement of ‚one on
three‛, but what of ‚three on seven‛? The next verse lists only six
sefirot. This is a great mystery of the Sefer Yetzirah. There are seven
Hebrew double letters, but only six lower sefirot. The mystery is

Keter 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).
29

pg. 47


December 7, 2013

solved when one of the seven double letters (Kaf, ‫ ,כ‬the Sun) is
assigned to the Holy Temple. The sefirah Tifaret symbolizes the Holy
Temple, and Mawkone (Da’at) is its foundation.

The Sefer Yetzirah reveals Da’at (or Mawkone) as the spiritual
foundation of the Holy Temple in verse 1:4.

Ten and not nine.
Ten and not eleven.
Understand [Binah] with wisdom [Hockmah].
Be wise [Hockmah] with understanding [Binah].
Examine with them
and probe from them.
Make (each) thing stand on its essence
and make the Creator sit on His Mawkone (‫.)מכון‬

The Hebrew terms ‘Hockmah’ (Wisdom) and ‘Binah’ (Understanding)
are code words for the third and fourth sefirot of the Tree of Yetzirah.
In other words, verse 1:4 hints at combining these two sefirot to
produce the Creator’s ‘Mawkone’ (‘Base’, ‘Foundation’)—the sacred
site of the Holy Temple.

Here’s a related quote from the Sefer Bahir<
pg. 48


December 7, 2013

What is the seventh? It is the heaven called Aravot .And
why is it called heaven (ShMYM)? Because it is round like
a head. We learn that it is in the centre *Da’at+, with water
[Hockmah] at its right and fire [Binah] at its left. It
supports water (Sh MYM) from fire and water, and brings
peace between them. Fire comes and finds the attribute of
fire on its side. Water comes and finds the attribute of
water on its side. It is therefore written (Job 25:2), ‚He
makes peace in His high places.‛
[The Sefer Bahir. v. 153. Trans. Aryeh Kaplan. ]
[Square-bracketed notes are my own.]

Following its description of the fourth sefirah—‚Fire from Water‛ (i.e.
Binah)—verse 1:12 mentions that the Creator’s dwelling is ‘founded’
from the three sefirot above Da’at. It states: ‚From these three He
founded His dwelling‛. This means: From these three sefirot—Breath
from Breath (Alef/Keter), Water from Breath (Maym/Hockmah), and
Fire from Water (Shin/Binah)—He created the Holy Temple
octahedron. In other words, using Alef, Maym, and Shin He formed
the octahedron as per the very next verse (i.e. verse 1:13)<
He chose three letters from among the Elementals
[in the mystery of the three Mothers: Alef, Maym, Shin].
And He set them in His great ShM ('name')
and with them, He sealed six extremities.

pg. 49


December 7, 2013

The six ‘extremities’ are the six vertices of the Holy Temple
octahedron. This topic is expanded below.
Here’s how the ‚three on seven‛ requirement of verse 6:5 is fulfilled.

Figure 9 : “Three on Seven”

The three sefirot—Keter (‫ ,)א‬Hockmah (‫ ,)מ‬and 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
pg. 50


December 7, 2013

become anchored as the extremities of the World—i.e. the six spatial
directions (plus the centre-point of consciousness). In other words, the
seven supernal pathway emanations establish the seven dimensions of
the microcosmic universe.

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).

We’ve determined that the lower portion of the Tree of Yetzirah
consists of the Holy Temple (Tifaret) and the six ‘directional’ depths
(numbered five to ten)<

pg. 51


December 7, 2013

Seven Doubles: ‫.ב ג ד - כ פ ר ת‬

♄♃♂ - ☉♀☿☾
Up and Down.
East and West.
North and South.30
And the Holy Temple precisely in the center.
And it supports (‫ ,נשא‬NShA)31 them all.
[Blue text has been added by me.]

5. Above (Da’at)
6. Below (Yesod)
7. East (Hesed)
8. West (Hod)
9. South (Geburah)
10. North (Netzah)
These six directional depths are grouped together and listed as
opposing pairs because they represent the six opposing vertices of an
octahedron.
This arrangement is referred to in verse 6:5 where it’s written<

Note that the original numbered order of the six directional depths (i.e. in verse
1:13) has South (#9) listed before North (#10).
30

The 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.
31

pg. 52


December 7, 2013

Seven:
Three opposite three.
And one is the rule deciding between them.

Tifaret is the ‚rule deciding between them‛. It embodies the
Consciousness principle—the unique faculty that discriminates
between all the extremities of the World.
The sphere of Mawkone (i.e. Da’at) symbolizes the spiritual foundation
of the Holy Temple. It represents a divine ‘covenant’ established
between God and Humanity.
Mawkone remains far removed from human consciousness until
eventually (i.e. after certain evolutionary requirements are met) it
becomes consciously integrated as the apex of the Holy Temple
octahedron. By that time, the pathway between Tifaret and Mawkone
(i.e. the path of Maym) has opened to consciousness, and Tifaret has
become divinely illumined32.

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.
pg. 53


December 7, 2013

letter (which is ‚precisely in the center‛ of the group of seven double
letters).

Figure 10 : The Double Letters & the Depths

The letter Kaf (‫ )כ‬represents the Sun—the centre of the microcosmic
solar system.
[Note: In the diagram above the Hebrew letters are written according
to the English left-to-right usage instead of the original Hebrew rightto-left.]

The configuration of the twelve edges of the Holy Temple octahedron
is presented in verse 5:2.
pg. 54


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.

This verse fulfils the final requirement of verse 6:5—‚seven on
twelve‛—because the six vertices (plus the center point/vertical axis)
anchor the octahedron’s twelve edges within the lower portion of the
Tree.

Aryeh 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.
33

pg. 55


December 7, 2013

Figure 11 : “Seven on Twelve”

Seven Doubles: ‫ב ג ד - כ פ ר ת‬
Up and Down.
East and West.
North and South.
And the Holy Temple precisely in the center.
And it supports them all.

pg. 56

Note:

The

central

December 7, 2013
unifying

principle

of

consciousness

that's

represented by the Holy Temple (i.e. Tifaret) illuminates all the other
six sefirot of the Octahedron–that is, ‚it supports them all‛ (SY, 4:4).
And similarly, as stated elsewhere, the two vertical pathways that
adjoin Tifaret (i.e. the Shin and Maym pathways) infuse with the
magical force of ShM all the twelve pathways that form the twelve
edges of the Octahedron.

pg. 57


December 7, 2013

Restoring the Holy Temple

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.

In order to fully restore the Holy Temple octahedron, there’s an
evolutionary transformation that must occur within its vertical axis.
The transformation involves the merging of the Shin (‫ )ש‬and Maym (‫)מ‬
pathways (and the simultaneous merging of Shin and Maym within
the octahedron’s twelve boundaries).
Initially, the octahedron is dominated by the path of Shin (‫ .)ש‬The 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.

pg. 58


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 (‫ .)מ‬The 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<
And He created His World
with three books (‫.)ספרים‬
With text (‫;)ספר‬
with number (‫;)ספר‬
and with communication (‫.)ספור‬

Tifaret 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.
34

pg. 59


December 7, 2013

In this verse, the three ‘books of Creation’ are identified with the
Hebrew letters SPR (‫ ,)ספר‬the numerical value of which is 340. This is
also the value of the sacred formula ShM (‫ .)שם‬So, 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<
It comes out that all that is formed
and all that is spoken
emanates from One ShM.

And also in verse 2:6<
He foresees, transforms and makes
all that is formed and all that is spoken:
One ShM.

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

Note 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.
35

pg. 60


December 7, 2013

Jacob & Israel

The biblical story of Jacob is an allegory of human evolution on our
planet. And his experience at Peniel36 (‘Face of God’) is linked
symbolically with the transformation of the basic octahedron into the
Holy Temple octahedron. All human-beings eventually undergo this
high initiation, called the ShM Initiation (or ‘Name’ Initiation).37
Jacob’s name-change to Israel (‫ ,ישראל‬YShRAL) symbolizes the
elevation of human consciousness from the sefirah Tifaret (Jacob) to
the sphere of Da’at (Israel). At that time Da’at becomes integrated into
human consciousness and the ‘covenant of the Unique One’ (BRYTh
YChYD, ‫ )ברית יחיד‬is activated.
During the evolution of the octahedron the ShM Pillar becomes
established as its central axis. This occurs as Jacob’s guardian angel
(Tifaret, Kaf) releases his hold on the Shin and Maym pathways and
allows them to fully merge together. Jacob as Israel (Da’at) then
assumes control of the ShM Pillar. 38
The ShM Pillar empowers Israel to become consciously involved in the
divine Work of Yetzirah (Formation). In other words, after reconciling

36

See: Genesis, Chapter 32.

So called because during this initiation the identity (i.e. the ‘name’) of the human
‘monad’ (‘Yechidah’) is revealed. This is the true name of the ShM Initiate.
37

Prior to Israel (i.e. a ShM initiate) gaining control of the ShM Pillar, the gradual
merging of the paths of Shin and Maym is supervised by Jacob’s (i.e. an average
human-being’s) Holy Guardian Angel (or Solar Angel). This is standard procedure
during human evolution in the lead up to the ShM initiation.
38

pg. 61


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.

Jacob’s ShM initiation is described in Genesis, 32:24-32. (See below.)
Notice the frequency of the word ShM in the passage, and the unusual
occurrence of the word Kaf (‫ ,כף‬KP, ‘cup’, or ‘hollow’). The entire
episode is highly peculiar, and therefore likely to contain a hidden
esoteric meaning.
The ‘hollow’ (‫ ,כ‬Kaf) 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.

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 (‫ .)מ‬The
Cup itself is made from Fire (‫ ,ש‬Shin). 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).
39

pg. 62


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


December 7, 2013

Sealing the Depths

He chose three letters from among the Simple letters,
[in the mystery of the three Mothers: Alef, Maym, Shin].
And He set them in His great ShM,
and with them He sealed six extremities.
Five: He sealed ‚above‛ and faced upward,
and sealed it with Yud, Vav, Heh (YVH).
Six: He sealed ‚below‛ and faced downward,
and sealed it with Heh, Vav, Yud (HVY).
Seven: He sealed ‚east‛ and faced straight ahead,
and sealed it with Yud, Heh, Vav (YHV).
Eight: He sealed ‚west‛ and faced backward,
and sealed it with Vav, Heh, Yud (VHY).
Nine: He sealed ‚south‛ and faced to the right,
and sealed it with Heh, Yud, Vav (HYV).
Ten: He sealed ‚north‛ and faced to the left,
and sealed it with Vav, Yud, Heh (VYH).

Verse 1:13 of the Sefer Yetzirah explains how we should commence
building the Holy Temple octahedron. It uses essentially the same
methodology and fulfils the same esoteric function as the well-known
Hermetic ‘Banishing Ritual of the Pentagram’. The Sefer Yetzirah’s

pg. 64


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).
The highest level of the Tree of Yetzirah is symbolized by Yud (‫ .)י‬At
this level there is no Heh or Vav. The letter Yud (‫ )י‬is assigned singly to
the first two sefirot. The first sefirah is called the Holy Breath and is
associated with Ain Sof. It symbolizes the inhaled breath of the Creator
and contains in latency the ten-fold Tree of Yetzirah. The Yud of the
second sefirah is ‘Breath from Breath’. The second Yud represents the
exhaled (i.e. externalized) breath of the Creator. Thus, they are both
expressions of the same archetype—that is, Yud.
pg. 65


December 7, 2013

Figure 12 : The Tree of YHVH

pg. 66


December 7, 2013

With 32 mystical paths of wisdom (‫ ,חכמה‬HKMH)
engraved Yah (‫ ,יה‬YH).40
[From: Sefer Yetzirah, 1:1.]

The second Tetragrammaton level is comprised of the third and fourth
sefirot. At this level the letters Yud and Heh are combined in pairs and
there is no Vav. Hockmah is given YH (‫ )יה‬and Binah is assigned HY
(‫ .)הי‬These two sefirot represent opposing principles, like centrifugal
and centripetal force, light and darkness, 'Good' and 'Evil', etc.
Hockmah represents the movement of energy from Yud to Heh, or
Male to Female, while Binah signifies the opposite, but complementary
energy flow of Heh to Yud, or Female to Male.
These two fundamental kabbalistic formulas—YH and HY—are found
in the two supreme Names of God: YHVH (‫ ,יהוה‬Yehovah) and
ALHYM (‫ ,אלהים‬Elohim). YHVH is commonly associated with
Hockmah and ALHYM with Binah.
The sefirah Binah is considered especially important because the
formula HY (‫ )הי‬parallels the key formula of creation, ShM ('Name',
‫ .)שם‬Heh (‫ )ה‬is associated with Shin (‫ ,)ש‬and Yud (‫ )י‬is associated with
Maym (‫ .)ם‬Generally speaking, the flow of energy from Binah to
Hockmah (via the Bayt, ‫ ,ב‬pathway) represents the evolution of
consciousness (propelled by the fiery pressure of Shin) away from its
dependence on the Form principle (Binah).
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

Appropriately, 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.
40

pg. 67


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.
Similarly, the Da’at/Tifaret (i.e. ‘depth of Above’) formula YVH
contains the three letters Yud, Vav, and Heh in their reverse natural
order in the Hebrew alphabet—that is, from Tav to Alef. Therefore, it
symbolizes the returning flow of energy back to the spiritual Source.

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


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).
The final Heh is added to YHVH when the sefirah Malkut
(symbolizing dense physical manifestation) is appended to the Tree of
Life. Malkut occurs at the lowest (i.e. fourth) Tetragrammaton level on
the Tree diagram. This is where the Holy Name is completed—i.e.
where it assumes its four-fold (i.e. ‘Tetragrammaton’) form.
As long as the sphere of Da'at remains dormant within human
consciousness, the sefirah Malkut (as the final Heh of YHVH) remains
spiritually desolate—i.e. devoid of the Divine Presence (or Shekinah).
But when Da'at is awakened in consciousness—that is, when the Holy
Temple octahedron is established and sanctified—then the Heh of
Binah (i.e. the higher Shekinah) is once again able to descend to inhabit
the microcosm, even unto the Heh of Malkut.

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


December 7, 2013

The Ritual of Sealing the Depths

In verse 1:13 the six vertices of the octahedron are called ‘extremities’
(‫ ,קץ‬QTz) 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.

ShM, ShM, ShM
I seal the Depth of Room with ‫( יוה‬Y, V, H)
I seal the Depth of Takath with ‫( הוי‬H, V, Y)
ShM
I seal the Depth of Mizrawk with ‫( יהו‬Y, H, V)
ShM
I seal the Depth of Dawrome with ‫( היו‬H, Y, V)
ShM
I seal the Depth of Ma'arab with ‫( והי‬V, H, Y)
ShM
I seal the Depth of Tzawfone with ‫( ויה‬V, Y, H)
ShM
I banish the darkness from this place with ‫( יהוה‬Y, H, V, H)
ShM, ShM, ShM

pg. 70


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.

Figure 13 : The Holy Temple Octahedron

pg. 71


December 7, 2013

Visualize the sefirotic spheres in their appropriate sefirotic colours. See
also their associated Hebrew double letters glowing brightly within
them. The four compass point spheres should be positioned in the air
at about waist height.
Repeat each line of the ritual three times in three breaths.
Intone the six seals by pronouncing their Hebrew letters. For example,
pronounce YVH as Yud, Vav, Heh.
After sealing the depth of Room (Above/Da’at) and the depth of
Takath (Below/Yesod) intone ShM (‘Shshshshemmmmmmm’). See a
column of purple light extending from the depth of Below (Takath) to
the depth of Above (Room). When it's established, see also the sefirah
Tifaret (coloured gold) in the midst of the ShM Pillar. Visualize the
Hebrew letter Kaf (‫ )כ‬within the sphere of Tifaret.
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


December 7, 2013

rises to Room (Above) then descends to Ma’arab (West) then continues
to descend to Takath (Below) and rises/returns to Mizrawk (East) to
complete the circle. End by facing the East.
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


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.

Figure 14 : Sealing the Depths

pg. 74


December 7, 2013

Invoking the Shekinah

With 32 mystical paths of wisdom
engraved Yah.
The Lord of Hosts.
The God of Israel.
The Living God.
King of the World.
Almighty God.
Merciful and Gracious.
High and Exalted.
Dwelling in Eternity.
Whose ShM is Holy.
He is Lofty and Holy.
And He created His World
with three books (SPhRYM).
With text (SPhR).
With number (SPhR).
And with communication (SPhVR).

When you’ve firmly established the design of the Holy Temple
octahedron within your consciousness, then it’s time to invite the
Shekinah, the divine Presence, to dwell within it. This is achieved by
pg. 75


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.

Ten sefirot belimah:
which have no end.
A depth of Beginning,
A depth of End,
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.
God Faithful King,

pg. 76


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.
Verse 1:1

Verse 1:5

Sphere

Yah

Depth of Beginning

Ain Sof

The Lord of Hosts

Depth of End

Keter

The God of Israel

Depth of Good

Hockmah

The Living God

Depth of Evil

Binah

King of the World

Depth of Above

Da’at

Almighty God

Depth of Below

Yesod

Merciful and Gracious

Depth of East

Hesed

High and Exalted

Depth of West

Hod

Dwelling in Eternity

Depth of North

Netzah

Whose ShM is Holy

ShM Pillar

Tifaret

Lofty and Holy

Depth of South

Geburah

The divine name mentioned at the end of verse 1:5—‚God Faithful
King‛—is akin to the name ‚King of the World‛ given in verse 1:1.
Both names are associated with ‘depth of Above’ (i.e. Da’at).
God Faithful King,

pg. 77


December 7, 2013

Da’at is distinguished from the other components of the Tree of
Yetzirah because it’s the sacred portal through which the Shekinah
enters into the Holy Temple octahedron. And Da’at is also the base (i.e.
Mawkone) upon which the Creator (Who is especially represented by
the highest sefirot) sits.
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.
The divine names are intoned within their associated depths in
precisely the same sequence as they are sealed.

Divine Name

Hebrew

Depth

Beginning
‫יה‬
The Lord of Hosts
End
‫יהוה צבאות‬
The God of Israel
Good
‫אלהי ישראל‬
The Living God
Evil
‫אלהים חיים‬
King of the World
Above
‫מלך עולם‬
Almighty God
Below
‫אל שדי‬
Merciful and Gracious ‫רחום וחנון‬
East
High and Exalted
West
‫רם ונשא‬
Dwelling in Eternity
North
‫שוכן עד‬
Whose ShM is Holy
‫ קדוש שם‬ShM Pillar
Lofty and Holy
South
‫מרום וקדוש‬
Yah

Hebrew

Sefirah

‫ראשית‬
‫אחרית‬
‫טוב‬
‫רע‬
‫רום‬
‫תחת‬
‫מזרח‬
‫מערב‬
‫צפון‬
‫שם‬
‫דרום‬

Ain Sof
Keter
Hockmah
Binah
Da’at
Yesod
Hesed
Hod
Netzah
Tifaret
Geburah

pg. 78


December 7, 2013

The Shekinah Invocation Ritual

I invite the Divine Presence
to infuse this Holy Temple.
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
I consecrate this Holy Temple
in service to the Divine Creator.

pg. 79


December 7, 2013

Commentary

Perform this ritual immediately after ‘Sealing the Depths’ (every day
for the period of a week).
Begin by facing east.
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 veKhanoon visualize the Hebrew letter Gimel (‫ )ג‬within the blue Hesed
depth of Mizrawk/East.
Repeat each divine Name a number of times during a cycle of three
breaths. You can intone some of the divine Names several times in one
breath to good effect. Use your own discretion and let your own
experience be your ultimate guide.
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


December 7, 2013

Divine Name

Hebrew

Depth

Letter

Melek Olahm

‫מלך עולם‬

Above

El Shad-dah-ee

‫אל שדי‬

Below

Qawdoshe Sheem

‫קדוש שם‬

ShM Pillar

Rahkoom ve-Khanoon

‫רחום וחנון‬

East

Mawrome ve-Qawdoshe

‫מרום וקדוש‬

South

Rawm ve-Nawsaw

‫רם ונשא‬

West

Shohken Ahd

‫שוכן עד‬

North

Eloheem Khaw-yeem

‫אלהים חיים‬

Evil

Elohee Yis-raw-ale

‫אלהי ישראל‬

Good

Yud-Heh-Vav-Heh Tze-bay-oth

‫יהוה צבאות‬

End

Yud-Heh

‫יה‬

Beginning

‫ב‬
‫ת‬
‫כ‬
‫ג‬
‫ד‬
‫ר‬
‫פ‬
‫ש‬
‫מ‬
‫א‬
‫א‬

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.
Visualise the depth of Akh-ar-reeth (‘End’) as a yellow cloud high
above the octahedron and in front of you. See within it the Hebrew
letter Alef, golden yellow. See brilliant golden lightning flash from it to
the depth of Room (Da’at) above you and fill the Holy Temple
octahedron.
pg. 81


December 7, 2013

Visualise the depth of Ray-sheeth (‘Beginning’) as an invisible cloud
that surrounds the octahedron and expands to infinity. See within it
one thousand Hebrew letter Alefs, iridescent white. See its ethereal
energy encompassing the Holy Temple octahedron.
Perform this ritual every morning for seven days. After that your Holy
Temple will be consecrated.

pg. 82


December 7, 2013

Air, Water, and Fire

The mundane elements—air, water, and fire—are said to emerge from
the three Hebrew mother letters.
A great, mystical secret
covered and sealed with six rings.
And from them emanated air, water, and fire.
And from them are born Fathers.
And from the Fathers, descendants.

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


December 7, 2013

The three simple elemental letters emanate from the three mothers as
per the following diagram.

Figure 15 : Yud, Heh, and Vav

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


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.
A great, mystical secret.
Covered and sealed with six rings.
And from them emanated air, water and fire.

The six YHV rings42 (i.e. ‘seals’) each contain air (Vav), water (Yud),
and fire (Heh) in different combinations.
He chose three letters [Y, H, V]
from among the Simple letters,
(in the mystery of the three Mothers: Alef, Maym, Shin).
And He set them in His great ShM.
[Bracketed notes are my own.]

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.

The Hebrew word is TBOTh (‫ .)טבעת‬It refers to the signet ring that a King uses to
seal his official proclamations.
42

pg. 85

Sefer Yetzirah Magic

Recommended

Recommended

More Related Content

What's hot

What's hot (6)

Viewers also liked

Viewers also liked (20)

Similar to Sefer Yetzirah Magic

Similar to Sefer Yetzirah Magic (20)

Recently uploaded

Recently uploaded (20)

Sefer Yetzirah Magic