Page 1

Magick: Ha QBLH

by: Jon Gee


Magick: Ha QBLH is hereby copyright (Š) Jonathan B. Gee, author, on this, Dec. 12, 2012.

insanity clause #23: Please do not share with others the web addresses for direct download from my site that are for sale there. However, once you have a copy of any one of my works, you are allowed, byJonathan Gee, the author of said work, to copy it and distribute it freely. If you claim you wrote it, or that you came up with the ideas for it yourself, you should be challenged to determine if you can prove your claim with knowledge of the material superior to my own. If you can, I will concede the work to your credit, but if you cannot, then the work will remain both of ours to teach and give to whom we choose.


Ha QBLH: introduction the usual trajectories THE first questions which the non-qabalistical reader will probably ask are: What is the Qabalah? Who was its author? What are its sub-divisions? What are its general teachings? And why is a translation of it required at the present time?

- SL Mathers, “the Kabbalah Denudata,” introduction. What is the Qabalah? The Qabalah may be defined as being the esoteric Jewish doctrine. It is called in Hebrew QBLH, Qabalah, which is derived from the root QBL, Qibel, meaning "to receive." This appellation refers to the custom of handing down the esoteric knowledge by oral transmission, and is nearly allied to "tradition."

- SL Mathers, “the Kabbalah Denudata,” introduction. Before embarking on any further exploration of the subject matter, first we must dispense of one modern myth, immediately: “What Is A Jew?” An Arabic-speaking, devout Moslem Semite of modern-day Palestine can be considered the inheritor of the Holy Lands upon which the religious “tradition” we now call “Judaism” originated. The term “Jew” derives from the citizens of Israel and Judah, the twin-nations of Israel 2,000 years before now. They became the Diaspora (gypsies) throughout Euorpe, the Safed Kingdom of Spain and the Merovingian bloodlines of the Desposyni in France. However, among all the groups of self-professing, so-called “reform” Hebrews of today, only the small group of those who trace their maternal bloodline descent from an originally Semitic resident of Israel or Judeah, and who study ha QBLH, as such, comprise the one true branch to preserve the real meanings and metaphysics of ha QBLH, as such. They are now called the Chassids, meaning the “devout,” and they describe ha QBLH, which they devoutly study, as such: The science of Kabbalah does not speak about our world, and therefore its essence escapes people. It is impossible to comprehend the invisible, the imperceptible, and that which has not been experienced. For thousands of years, humanity was offered a wide variety of things under the name “Kabbalah”: spells, curses, and even miracles, all except for the science of Kabbalah itself. For over four thousand years, common understanding of the science of Kabbalah has been cluttered with misconceptions and misinterpretations. Therefore, first and foremost, the science of Kabbalah needs to be made clear.

- Bnei Baruch Kabbalah Education and Research Institute, “What is Kabbalah?” The Chassidic Semite descendents consider the study and practise of QBLH to endow them with super-human mental capabilities, including telepathy and mind-control. They believe the mind of one who uses ha QBLH as a “key” to unlocking Torah study will penetrate to hidden layers of meaning within the text itself. By applying this method to the world around them, they believe they can accomplish a higher and better comprehension of the natural universe. The Chassids of today, who are the direct descendents and inheritors of the priesthood of Aaron via the exiled Jerusalem Sanhedrin, further believe that by the study of Torah while in a meditative mindstate they can directly commune with the mind of God, whom they address as “the Holy One, Blessed Be He.” The Chassids of the modern era are the inheritors and descendents of the Hebrew


priests of the Jerusalem Sanhedrin when they were exiled and Israel and Judea were dissolved under Titus in 70 AD. However, to separate them from the study of ha QBLH would reduce their capacity for mentalism to those who remain totally blind to such, because it is ha QBLH, and nothing special about their bloodlines, that causes their mental capacity for consciousness to expand. Likewise, following the doctrine of St. Paul, to proselytise to the non-Hebrew “goyim,” the era of the 7th Jubilee began and the methods of ha QBLH began being shown to others beside only the Sanhedrin Rabbin. From this point on, their use of these techniques ceased being their own exclusively, and began to be practised independently by adherents of other faiths as well. Hence why, today, we have the variant spellings of ha QBLH indicating their relative sectarian influence: “Kabbalah” indicating the Chassidic traditions; “Qabala” the “Hermetic” or occult spelling; and, “Cabala” signifying the practise of ha QBLH by Christians. Ha QBLH also strongly influenced Bahai, Sufi and Zoroastrian faiths. As it has dispersed from its originally small core-group of practitioners, the capacity for mind-expansion offered by meditative study of the Hebrew Torah has dissipated also in its influence across a greater many number of those minds who have learned of ha QBLH. The original, core-practises of ha QBLH itself have begun to be eroded and replaced with the “Law of the New Aeon,” expressed, grossly, as “Do What Thou Wilt.” Therefore, despite the danger of vagueness involved in the use of a system whose terms are largely symbolic, I have, for many reasons, preferred to present to the world as an international basis for classification, the classico-mathematical system which is vulgarly and erroneously (though conveniently) called the Qabalah. The Qabalah, that is, the Jewish Tradition concerning the initiated interpretation of their Scriptures, is mostly either unintelligible or nonsense. But it contains as its ground-plan the most precious jewel of human thought, that geometrical arrangement of names and numbers which is called the Tree of Life. I call it the most precious, because I have found it the most convenient method hitherto discovered of classifying the phenomena of the Universe, and recording their relations. Whereof the proof is the amazing fertility of thought which has followed my adoption of this scheme. Since all phenomena soever may be referred to the Tree of Life (which may be multiplied or subdivided at will for convenience' sake) it is evidently useless to attempt any complete account of it. The correspondences of each unit — the Ten Sephiroth and the Two-and-Twenty Paths — are infinite. The art of using it consists principally in referring all our ideas to it, discovering thus the common nature of certain things and the essential differences between others, so that ultimately one obtains a simple view of the incalculably vast complexity of the Universe.

- Aleister Crowley, “Little Essays Toward Truth,” Essay #1, “MAN” In the acerbic tone of Crowley’s language, we find the degree to which the strict observance of “not one jot nor tittle changed” has slumped as the knowledge of ha QBLH has spread to more vast masses. Crowley’s acceptance, for its “expediency” and ease in his own use, of the “Tree of Life” model of ha QBLH tactily implies also his rejection of the significance of its original context in the scriptures. This model is only one among a fecund plethora more such significant “symbols” encrypted into the text of the Torah. Qabalah is:


(a) A language fitted to describe certain classes of phenomena, and to express certain classes of ideas which escape regular phraseology. You might as well object to the technical terminology of chemistry. (b) An unsectarian and elastic terminology by means of which it is possible to equate the mental processes of people apparently diverse owing to the constraint imposed upon them by the peculiarities of their literary expression. You might as well object to a lexicon, or a treatise on comparative religion. (c) A system of symbolism which enables thinkers to formulate their ideas with complete precision, and to find simple expression for complex thoughts, especially such as include previously disconnected orders of conception. You might as well object to algebraic symbols. (d) An instrument for interpreting symbols whose meaning has become obscure, forgotten or misunderstood by establishing a necessary connection between the essence of forms, sounds, simple ideas (such as number) and their spiritual, moral, or intellectual equivalents. You might as well object to interpreting ancient art by consideration of beauty as determined by physiological facts. (e) A system of classification of omniform ideas so as to enable the mind to increase its vocabulary of thoughts and facts through organizing and correlating them. You might as well object to the mnemonic value of Arabic modifications of roots. (f) An instrument for proceeding from the known to the unknown on similar principles to those of mathematics. You might as well object to the use of i, x^4, etc. (g) A system of criteria by which the truth of correspondances may be tested with a view to criticizing new discoveries in the light of their coherence with the whole body of truth. You might as well object to judging character and status by educational and social convention.

- Aleister Crowley, “Liber 777,” Appendix #1: “What is Qabala?” Indeed, were we to define ha QBLH, as the current Chassids claim, as only a means of developing one’s own nascent psychic capacities, then we, alike Aleister Crowley, might find delight in the perpetual bending of the legal truth through word-play and inuendo. However, ha QBLH is more than merely any of these alone, and more than them all combined. Ha QBLH is simply a description of “All that which is, was, and will be.” It is said that, when we study ha QBLH, it is “God conversing with God.” Who was its author? It was first taught by God himself to a select company of angels, who formed a theosophic school in Paradise. After the fall the angels most graciously communicated this heavenly doctrine to the disobedient child of earth, to furnish the protoplasts with the means of returning to their pristine nobility and felicity. From Adam it passed Secret Wisdom of the Qabalah over to Noah, and then to Abraham, the friend of God, who emigrated with it to Egypt, where the patriarch allowed a portion of this mysterious doctrine to ooze out. It was in this way that the Egyptians obtained some knowledge of it, and the other eastern nations could introduce it into their philosophical systems. Moses, who was learned in all the


wisdom of Egypt, was first initiated into it in the land of his birth, but became most proficient in it during his wanderings in the wilderness, when he not only devoted to it the leisure hours of the whole forty years, but received lessons in it from one of the angels. By the aid of this mysterious science the lawgiver was enabled to solve the difficulties which arose during his management of the Israelites, in spite of the pilgrimages, wars, and the frequent miseries of the nation. He covertly laid down the principles of this secret doctrine in the first four books of the Pentateuch, but withheld them from Deuteronomy. This constitutes the former the man, and the latter the woman. Moses also initiated the seventy elders into the secrets of this doctrine, and they again transmitted them from hand to hand. Of all who formed the unbroken line of tradition, David and Solomon were most initiated into the Kabbalah. No one, however, dared to write it down, till Simon ben Jochai, who lived at the time of the destruction of the second Temple . . . After his death His son, R. Eliezer, and his secretary, R. Abba, as well as his disciples, then collated R. Simon G. Jochai's treatises, and out of these composed the celebrated work called Sohar (rhz) i.e. Splendour, which is the grand storehouse of Kabbalism.

- Dr. CD Ginsberg, “Kabbalah.” Doubtless, to anyone with knowledge of the Torah’s contents in their own language, this seems a simple and obvious statement: the Torah was written by Moses; it was followed by the books of Baruch and Ezekiel. This was followed by the books of Daniel and Macabbees, and these, though often excluded from canon, led into the period of religious literature surrounding the Jerusalem Sanhedrin rabbin of the day, some 2,000 years before now, and which has come down to us today preserved as the Talmud and the Gospels. Following the era of the New Testament, the practise of keeping a religiously worded journal recording contemporary political events was passed on into the Zohar. The next evolution of this tradition occured around 630 AD when Mohammed reformed the scribal schools of his time into what have since become the Imams of Maddrasas who keep the Hadith sayings sacred in modern Islam. Doubtless, too, should be the fact that this lineage of religious literature has not travelled out of the “Holy Lands,” and has not followed either the Judeans and Israeli who fled from there, nor has it much benefited the religion of Christendom centred from Rome, though they invaded the Holy Lands. Instead, as the Hebrews entered the Diaspora exile from the region, the local beudouin Arabic speaking Semites inherited the tradition, and uphold it, as I say, to the day of my writing this. In short, there has been only meager esoteric, mystery school literature from the Jews and Christians of Europe, and it can barely be considered of the same religious tradition as the Torah, insofar as its sole aim is rebellion against and an end to its domination by the Papal authority of Rome. Thus, this preservation of contemporary historical events as a religiously worded record for the sake of posterity, to be handed down for generations following the death of their originators, can be associated with ha QBLH. The desire to preserve a record of current events framed in a religious context can be seen as a side-effect of ha QBLHistic practice. As the mind begins to realise its capacity for experiential knowledge far exceedes the confines of its bodily and immediately surrounding physical confines, there arises the desire of the inner-will to narrate, or to dictate events. This primeval urge is caused by electro-chemical excitation of our cerebral neurons. The voice we hear in our own head, when we stop and listen, is not our own. It is the voice of God.


It must be confessed that the origin of the Kabalah is lost in the mists of antiquity; no one can demonstrate who was its author, or who were its earliest teachers. Considerable evidence may be adduced to show that its roots pass back to the Hebrew Rabbis who flourished at the time of the Second Temple about the year 515 B.C. Of its existence before that time I know of no proofs. It has been suggested that the captivity of the Jews in Babylon led to the formation of this philosophy by the effect of Chaldean lore and dogma acting on Jewish tradition. No doubt in the earliest stages of its existence the teaching was entirely oral, hence the name QBLH from QBL to receive, and it became varied by the minds through which it filtered in its course; there is no proof that any part of it was written for centuries after. It has been kept curiously distinct both from the Exoteric Pentateuchal Mosaic books, and from the ever-growing Commentaries upon them, the Mishna and Gemara, which form the Talmud. This seems to have grown up in Hebrew theology without combining with the recondite doctrines of the Kabalah. In a similar manner we see in India that the Upanishads, an Esoteric series of treatises, grew up alongside the Brahmanas and the Puranas, which are Exoteric instructions designed for the use of the masses of the people. With regard to the oldest Kabalistic books still extant, a controversy has raged among modern critics, who deny the asserted era of each work, and try to show that the assumed author is the only person who could not have written each one in question. But these critics show the utmost divergence of opinion the moment it becomes necessary to fix on a date or an author; so much more easy is destructive criticism than the acquirement of real knowledge. Let us make a short note of the chief of the old Kabalistic treatises. The "Sepher Yetzirah" or "Book of Formation" is the oldest treatise; it is attributed by legend to Abraham the Patriarch: several editions of an English translation by myself have been published. This work explains a most curious philosophical scheme of Creation, drawing a parallel between the origin of the world, the sun, the planets, the elements, seasons, man and the twenty-two letters of the Hebrew alphabet; dividing them into a Triad, a Heptad and a Dodecad; three mother letters A, M, and Sh are referred to primeval Air, Water and Fire; seven double letters are referred to the planets and the sevenfold division of time, etc.: and the twelve simple letters are referred to the months, zodiacal signs and human organs. Modern criticism tends to the conclusion that the existing ancient versions were compiled about A.D. 200. The "Sepher Yetzirah" is mentioned in the Talmuds, both of Jerusalem and of Babylon; it was written in the Neo-Hebraic language, like the Mishna. The "Zohar" or" Sohar" spelled in Hebrew ZHR or ZUHR "The Book of Splendour" or of "Light," is a collection of many separate treatises on the Deity, Angels, Souls and Cosmogony. Its authorship is ascribed to Rabbi Simon ben Jochai, who lived A.D. 160; he was persecuted and driven to live in a cave by Lucius Aurelius Verus, co-regent with the Emperor Marcus Aurelius Antoninus. Some considerable portion of the work may have been arranged by him from the oral traditions of his time: but other parts have certainly been added by other hands at intervals up to the time when it was first published as a whole by Rabbi Moses de Leon, of Guadalajara in Spain, circa 1290. From that time its history is known; printed Editions have been issued in Mantua, 1558, Cremona, 1560, and Lublin, 1623; these are the three famous Codices of "The Zohar" in the Hebrew language. For those who do not read Hebrew the only practical means of studying the Zohar are


the partial translation into Latin of Baron Knorr von Rosenroth, published in 1684 under the title of "Kabbala Denudata"; and the English edition of three treatises,-"Siphra Dtzenioutha" or "Book of Concealed Mystery"; "Ha Idra Rabba," "Greater Assembly"; and "Ha Idra Suta," " Lesser Assembly," translated by S. L. MacGregor Mathers. These three books give a fair idea of the tone, style and material of the Zohar but they only include a partial view: other tracts in the Zohar are :-Hikaloth--The Palaces, Sithre Torah--Mysteries of the Law, Midrash ha Neelam-The secret commentary, Raja Mehemna--The faithful shepherd, Saba Demishpatim,-The discourse of the Aged--the prophet Elias, and Januka-- The Young man; with Notes called Tosephta and Mathanithan. In course of publication there is now a French translation of the complete Zohar, by Jean de Pauly: this is a most scholarly work. Other famous Kabalistic treatises are :-- "The Commentary on the Ten Sephiroth," by Rabbi Azariel ben Menachem, 1200 A.D. ; "The Alphabet" of Rabbi Akiba; " The Gate of Heaven" ; the "Book of Enoch"; "Pardes Rimmonim, or Garden of Pomegrantes"; "A treatise on the Emanations"; "Otz ha Chiim, or The Tree of Life" of Chajim Vital; "Rashith ha Galgulim, or Revolutions of Souls" of Isaac de Loria; and especially the writings of the famous Spanish Jew, Ibn Gebirol, who died A.D. 1070, and was also called Avicebron, his great works are "The fountain of life" and "The Crown of the Kingdom." The teaching of the Kabalah has been considered to be grouped into several schools, each of which was for a time famous. I may mention :--The School of Gerona, 1190 to 1210, of Rabbi Isaac the Blind, Rabbis Azariel and Ezra, and Moses Nachmanides. The School of Segovia of Rabbis Jacob, Abulafia (died 1305), Shem Tob (died 1332), and Isaac of Akko. The School of Rabbi Isaac ben Abraham Ibn Latif about 1390. The School of Abulafia (died 1292) and Joseph Gikatilla (died 1300); also the Schools of "Zoharists" of Rabbis Moses de Leon (died 1305), Menahem di Recanti (died 1350), Isaac Loria (died 1572) and Chajim Vital, who died in 1620. A very famous German Kabalist was John Reuchlin or Capnio, and he wrote two great works, the "De Verbo Mirifico," and "De arte Cabalistica."

- William Wynn Westcott, “an Introduction to the Study of Kabalah.” Thus, because we see so many authors have contributed to ha QBLHistic traditions of religious literature, we also know that neither can we exclude any apocrypha, pseudepigrapha, epistle, missive, nor canon, be they from any era throughout our full known records of history. Thus, ha QBLH studies include also the more general fields of Merkabah (the “divine throne chariot”) or Hekalot mysticism, and the preservation of all historic religious texts relating to all independent traditions. The entirety of the religious texts of all sacred traditions combined form ha QBLH. However, the method of applying ha QBLH to their right interpretation means to seek a deeper meaning behind the combination of all these texts. In order to do this, the method of applying ha QBLH to the study of sacred texts has long been to seek out the contextual relationships between repetitively occuring patterns of numbers. The “perenniel tradition,” also called “Ariadne’s Thread,” romanticised as JG Frazer’s “Golden Bough,” symbolic Olympic torch of Sisyphus, has always been passed down in the secret coding of numbers inside the contexts of the historical stories. Number is man’s exalted invention in honor of God. Fools believe it a discovery by man of the “language of nature.” This tradition comprises the keystone of ha QBLH: when any given number appears in the diagetic context of the story, it is a clue that around it in the text there will be encrypted in the letters a pattern based on that number.


So thus we see so far that the keeping of modern religious historical records remains a lasting side-effect upon the “Holy Lands” that effects anyone indigenous in the area; we see that between the time of the destruction of the Second Temple and their exile from Jerusalem the descendents of the Sanhedrin rabbin practised a weaker form of ha QBLH than their ancestors had; so we see that this results from the “spreading out” of ha QBLHistic practises amongst a wider array of people; so also we see that the unifying trend between both these practises - the keeping of religious texts and their right interpretation using ha QBLH - is the application of numerology and number-theory. For example, when one finds a saying such as “the seventh son of the seventh son” related to Abraham as the seventh son of the seventh generation to follow after Noah one can correspond this relationship to other such patterns one can likewise, easily, find that relate to the number base-7. For example, the 7 planets, 7 days of the week, 7 metals, 7 Olympian Gods of Greece, 7 Flamines colleges of cardinals in Rome, etc. Ha QBLH’s whole function is to fascillitate ease for one in comprehending this concept. Because ha QBLH is not a single text itself, but is, instead, a number-based code that extends across and supercedes all forms of religious literature, it cannot be said to have only one single author, unless it is said to be by the hand of God Himself. What are its sub-divisions? Kabbalah can be divided into three basic areas: the theoretical, the practical and the meditative. Theoretical Kabbalah deals with the form of the mysteries, teaching the structure of the angelic domains as well as of the sfirot, or Divine emanations. It deals with problems posed by schools of philosophy, and it provides a conceptual framework into which all theological ideas can be fitted. It also provides a framework through which the mechanism of both the meditative and practical Kabbalah can be understood. Within this category are the Kabbalistic works: the Zohar, Bahir and writings of the Ari (Rabbi Yitzchak Luria). Practical Kabbalah is a kind of white magic, using techniques to evoke supernatural powers using Divine names, incantations, amulets, talismans, as well as chiromancy, physiognomy, and astrology. Many theoretical Kabbalists, led by the Ari, frowned upon the use of such techniques, labeling them as dangerous and spiritually demeaning. Meditative Kabbalah finds itself between these two extremes. Some of the earliest meditative methods border of practical Kabbalah, which was discouraged by latter masters. Of the few surviving texts, most exist only in manuscript. With the spread of the Chasidic movement in the 18th century, a number of meditative techniques became more popular, especially those centered around the formal prayer service.

- Rabbi Aryeh Kaplan, “Meditation and Kabbalah,” introduction. Having established this assertion, eg. that ha QBLH subsumes and supercedes all other forms of exegesis, midrash and pesher as a more concise and efficient method of comparative religious study, we therefore also substantiate this statement by saying that ha QBLH can be divided up into any arbitrary number of “principle” parts.


For this reason, though Kaplan considers 3, Mathers considers 4 such “principle” parts of ha QBLH. Kaplan depicted the Meditative as between the Theoretical (philosophical) and Practical (magick) parts. Mathers breaks ha QBLH down into 4 parts: the practical, literal, unwritten and dogmatic; however here we can apply the usual sysnthesis method to deduce that, just as the “un-written” must be a synthesis of the “practical” and the “literal,” so too does the “dogmatic” juxtapose a new polar opposite anti-thesis diametrical to the “un-written” part. For this reason, we shall leave the “un-written” as explained thus far, relating to the mind-expansion methods allowing for telepathy, clairvoyance, psycho-kinesis, creative-visualisation / projection, remote-viewing / astral projection and eventually mental manifestation. The “dogmatic” I will discuss at the culmination of the rest. The Qabalah is usually classed under four heads: (A) The practical Qabalah. (B) The literal Qabalah. (C) The unwritten Qabalah. (D) The dogmatic Qabalah. The practical Qabalah deals with talismanic and ceremonial magic, and does not come within the scope of this work. The literal Qabalah is referred to in several places, and therefore a knowledge of its leading principles is necessary. It is divided into three parts: GMTRIA, Gematria; NVTRIQVN, Notariqon; and ThMVRH, Temura.

- SL Mathers, “the Kabbalah Denudata,” introduction. Rabbi Kaplan’s concept of the “theoretical” and Mathers’ concept of the “literal” are aligned opposite the “practical” (or magickal), while the “un-written” corresponds to the “meditative.” The “dogmatic” is, thus, a combination of all three of these. The precident for this assertion is set in the fact that the “literal” or “theoretical” QBLH can be, itself, broken up into 3 parts: Gematria, Notariqon and Temura. GEMATRIA was a mode of interpretation by which a name or word having a certain numerical value was deemed to have a relation with some other words having the same number; thus certain numbers became representative of several ideas, and were considered to be interpretative one of the other. For example, Messiah spelled, MShICh, numbered 358, and so does the phrase IBA ShILH, Shiloh shall come; and so this passage in Genesis 49 V. 10, was considered to be a prophesy of the Messiah: note that Nachash, NChSh, the Serpent of Moses, is also 358. The letter Shin, Sh, 300, became an emblem of divinity by corresponding with Ruach Elohim, RUCh ALHIM, the Spirit of the Living God. NOTARICON, or abbreviation, is of two forms; one word is formed from the initial and final letters of one or more words; or the letters of one name are taken as the initials or finals of the words of a sentence. For example, in Deut. 30 V. 12, Moses asks, Who shall go up for us to Heaven? The initial letters of the original words MI IOLH LNV HShMILH, form the word MILH, mylah, which word means circumcision, and the final letters are IHVH, the name Jehovah: hence it was suggested that circumcision was a feature of the way to God in heaven. TEMURA is a more complex procedure and has led to an immense variety of curious modes of divination: the letters of a word are transposed according to certain rules and with many limitations: or again, the letters of a word are replaced by other


letters as arranged by a definite scheme, often shown in a diagram. For example, a common form was to write one half of the alphabet over the other in reverse order, and so the first letter A was replaced by the last T, and B by Shin, and so on. On this plan the word Sheshak of Jeremiah 25 v. 26, is said to mean Babel: this permutation was known as ATBSh, atbash. On this principle we find twenty-one other possible forms named in order Albat, Abgat, Agdat: the complete set was called "The combinations of Tziruph." Other forms were rational, right, averse and irregular, obtained from a square of 22 spaces in each direction, that is of 484 secondary squares, and then putting a letter in each square in order up and down, and then reading across or diagonally, etc. Of this type is the so-called "Kabalah of Nine Chambers" of the Mark Masons.

- William Wynn Westcott, “an Introduction to the Study of Kabalah.” The division of ha QBLH (the infinite set of all possible numerologically related religious frame-works) into parts to form any arbitrary number-sum set is possible only because it is arbitary and thus infinitely dissoluable. On the other hand, these three forms are fixed and invariable within this closed-circuit limited set, the “literal” or “theoretical” sub-division of ha QBLH. Thus, though it is unnecessary for the inifnite QBLH to be divided within itself, it is necessary that any such divisions within the infinite QBLH should be divisable within themselves. Thus, there are 3 subdivisions of “literal” or “theoretical” ha QBLH, and so too are there 3 sub-divisions of “dogmatic” ha QBLH. Gematria is a metathesis of the Greek word !"#µµ#$%&#. It is based on the relative numerical values of words, as I have before remarked. Words of similar numerical values are considered to be explanatory of each other, and this theory is also extended to phrases. Thus the letter Shin, Sh, is 300, and is equivalent to the number obtained by adding up the numerical values of the letters of the words RVCh ALHIM,Ruach Elohim, the spirit of the Elohim; and it is therefore a symbol of the spirit of the Elohim. For R = 200, V = 6, Ch = 8, A = z, L = 30, H = 5, I = 10, M = 40; total = 300. Similarly, the words AChD, Achad, Unity, One, and AHBH, Ahebah, love, each = 13; for A = 1, Ch = 8, D = 4, total = 13; and A = 1, H = 5, B = 2, H = 5, total = 13. Again, the name of the angel MTTRVN, Metatron or Methraton, and the name of the Deity, ShDI, Shaddaï, each make 314; so the one is taken as symbolical of the other. The angel Metraton is said to have been the conductor of the children of Israel through the wilderness, of whom God says, "My Name is in him." With regard to Gematria of phrases (Gen. xlix. 10), IBA ShILH, Yeba Shiloa, "Shiloh shall come" = 358, which is the numeration of the word MShICh, Messiah. Thus also the passage, Gen. xviii. 2 VHNH ShLShH, Vehenna Shalisha, "And lo, three men," equals in numerical value ALV MIKAL GBRIAL VRPAL, Elo Mihkael Gabriel Ve-Raphael, "These are Mikhael, Gabriel and Raphael;" for each phrase = 70l. I think these instances will suffice to make clear the nature of Gematria, especially as many others will be found in the course of the ensuing work. Notariqon is derived from the Latin word nothrius, a shorthand writer. Of Notariqon there are two forms. In the first every letter of a word is taken for the initial or abbreviation of another word, so that from the letters of a word a sentence may be formed. Thus every letter of the word BRAShITh, Berashith, the first word in Genesis, is made the initial of a word, and we obtain BRAShITh RAH ALHIM ShIQBLV IShRAL ThVRH, Besrashith Rahi Eloim Sheyequebelo Israel Torah: "In the beginning the Elohim saw that Israel would accept the law." In this connection I may give six very interesting specimens of Notariqon formed from


this same word BRAShITh by Solomon Meir Ben Moses, a Jewish Qabalist, who embraced the Christian faith in 1665, and took the name of Prosper Rugers. These have all a Christian tendency, and by their means Prosper converted another Jew, who had previously been bitterly opposed to Christianity. The first is BN RVCh AB ShLVShThM IChD ThMIM, Ben, Ruach, Ab, Shaloshethem Yechad Themim: "The Son, the Spirit, the Father, Their Trinity, Perfect Unity." The second is, BN RVCh AB ShLVShThM IChD ThOBVDV, Ben, Ruach, Ab, Shaloshethem Yechad Thaubodo: "The Son, the Spirit, the Father, ye shall equally worship Their Trinity." The third is, BKVRI RAShVNI AShR ShMV IShVO ThOBVDV, Bekori Rashuni Asher Shamo Yeshuah Thaubodo: "Ye shall worship My first-born, My first, Whose Name is Jesus." The fourth is, BBVA RBN AShR ShMV IShVO ThOBVDV, Beboa Rabban Asher Shamo Yesuah Thaubado: "When the Master shall come Whose Name is Jesus ye shall worship." The fifth is, BThVLH RAVIH ABChR ShThLD IShVO ThAShRVH, Bethulah Raviah Abachar Shethaled Yeshuah Thrashroah: "I will choose a virgin worthy to bring forth Jesus, and ye shall call her blessed." The sixth is, BOVGTh RTzPIM ASThThR ShGVPI IShVO ThAKLV, Beaugoth Ratzephim Assattar Shegopi Yeshuah Thakelo: "I will hide myself in cake (baked with) coals, for ye shall eat Jesus, My Body." The Qabalistical importance of these sentences as bearing upon the doctrines of Christianity can hardly be overrated. Temura is permutation. According to certain rules, one letter is substituted for another letter preceding or following it in the alphabet, and thus from one word another word of totally different orthography may be formed. Thus the alphabet is bent exactly in half, in the middle, and one half is put over the other; and then by changing alternately the first letter or the first two letters at the beginning of the second line, twenty-two commutations are produced. These are called the "Table of the Combinations of TzIRVP," Tzirupa. For example's sake, I will give the method called ALBTh, Albath, thus: 11 K M

10 I N

9 T S

8 Ch O

7 Z P

6 V Tz

5 H Q

4 D R

3 G Sh

2 B Th

1 A L

Each method takes its name from the first two pairs composing it, the system of pairs of letters being the groundwork of the whole, as either letter in a pair is substituted for the other letter.

- SL. Mathers, “the Kabbalah Denudata,” introduction. Thus, while the narrative of the ongoing recording of historic events as a religion remains essentially like a story, the method to deciphering the real meaning of this story is encrypted within the letters of the text itself. So we see, finally, that the 3 fixed sets of Gematria, Notariqon and Temura within the “literal” or “theoretical” QBLH combine to form only one of 3 larger sets within ha QBLH, being beside both “meditative” or “un-written” and “practical” or “magick” ha QBLH. This larger set of 3 is, itself, the “dogmatic” QBLH, however the infinite QBLH extends even beyond the “dogmatic” grouping of the “practical,” “meditative” and “literal” sub-sets, within “literal” including the least sets of Gematria, Notariqon and Temura. Yet it is only at the level of the raw text itself that we can see through the arbitrary division of infinite QBLH into the “literal,” the “meditative” and the “practical” in the form of the “dogmatic” QBLH. When we perceieve the infinite QBLH through the illusory “dogmatic,” and the “dogmatic” we perceive through the text, we can read the mind of God.


What are its general teachings? Part 1 of the following book will contain in large part the first Corpus QBLHica, a compendium of all the main source-works that teach ha QBLH, in the order they were originally composed. Naturally, the entirety of the 22 volume Sefer Zohar cannot be included in whole, for the sake of space. However, the relevant texts from Sefer Bereshith Beth of ha Zohar will be as much as possible. This compendium includes: 1. 2. 3. 4. 5. 6. 7.

Sefer Reziel Ha Maleckh Sefera Enochiana (1, 2 & 3Enoch and Liber Chanockh) the Merkabah mystical fragments (the books of Isaiah and Ezekiel) the Sefer Yetzirah Sefer ha Bahir Bereshith Beth from Sefer Zohar Sefer Sefirot (777)

The study of these scriptures is meant to operate tangentially from the study of Torah such that they constitute the “Secret Doctrine” behind the Torah, which was seen as “solis sacerdotibus” or “not for the uninitated.” These two, parallel story-lines may thus be seen as blending together such that the creation of the universe is described in the opening of Genesis, the first book of the Torah of Moses, as well as, in much more detail, in the “Beresthith Beth” book of the Zohar. The temptation and fall of man, the exile of Adam and Eve from the Gardens of Paradise, are described but briefly in Genesis’ following chapters, but in much more detail are recounted also in Sefer Reziel Ha Maleckh. The Enochian literature of ha QBLHistic traditions parallels the lifetimes of the predeluvial Patriarchs of the Torah’s Genesis chapters describing the lifetimes of the 5 “giants,” Kings of Edom, just prior to the deluge of Noah. The Torah excludes two books from the Septuagint included in the curriculum of the “literal” or “theoretical” ha QBLHist, and these are contained individually from the Torah within the literature of the parallel school of Hebraic mysticism, ha QBLH. Although reverse-dated to the Patriarch Abraham, the seventh son of the seventh generation to follow the flood of Noah, the original authorship of the Sefer Yetzirah probably does not long predate the life of Rabbi Shimeon Bar Yochai (~155 AD), and might be an authentically attributable work to this illusive lynchpin for the history of ha QBLH. Following this was Sefer ha Bahir, the record of Rabbi Shimeon’s Sanhedrin, re-established in Jersualem under the Saracen Turks as an act of crosscultural exchange, from the 1st century AD. Finally, in the order of its appearance, comes the contribution of a Sefer Sefirot from Alesiter Crowley in the form of the “Tables of the Correspondences” in his work, “777.” The “general teachings” obtained by reading all these works will prepare one for study of the diagrams that will be presented in Part 2 of the following book. These diagrams are of my own designing, and are not meant to be beautiful, only effective. Such a comprehensive Corpus QBLHicum curriculum has never before been entirely assmbled into one volume. Thus, it may be offered forth under such a title as, “the Book of Paradise,” or “sefer Eden,” or “liber Paradiso.” Likewise, the shorter, Part 2. of the book, covering my own diagrams, can serve as an abbreviated and illustrated notes for the entirety of ha QBLHistical study material. In short-hand, therein you will find diagrams of many of the wonderous things that were shown to Adam, before the exile, when he dwelt with Eve in Paradise, the Garden of Eden.


Why is a translation of it required at the present time? I will answer the last question first. At the present time a powerful wave of occult thought is spreading through society; thinking men are beginning to awake to the fact that "there are more things in heaven and earth than are dreamed of in their philosophy;" and, last but not least, it is now felt that the Bible, which has been probably more misconstrued than any other book ever written, contains numberless obscure and mysterious passages which are utterly unintelligible without some key wherewith to unlock their meaning. THAT KEY IS GIVEN IN THE QABALAH. Therefore this work should be of interest to every biblical and theological student. Let every Christian ask himself this question: "How can I think to understand the Old Testament if I be ignorant of the construction put upon it by that nation whose sacred book it formed; and if I know not the meaning of the Old Testament, how can I expect to understand the New?" Were the real and sublime philosophy of the Bible better known, there would be fewer fanatics and sectarians. And who can calculate the vastness of the harm done to impressionable and excitable persons by the bigoted enthusiasts who ever and anon come forward as teachers of the people? How many suicides are the result of religious mania and depression! What farragos of sacrilegious nonsense have not been promulgated as the true meanings of the books of the Prophets and the Apocalypse! Given a translation of the sacred Hebrew Book, in many instances incorrect, as the foundation, an inflamed and an ill-balanced mind as the worker thereon, what sort of edifice can be expected as the result? I say fearlessly to the fanatics and bigots of the present day: You have cast down the Sublime and Infinite One from His throne, and in His stead have placed the demon of unbalanced force; you have substituted a deity of disorder and of jealousy for a God of order and of love; you have perverted the teachings of the crucified One.

- SL Mathers, “the Kabbalah Denudata,” introduction. As I am writing these words now, it is nearly 100 years (ten decades, or one century) since SL Mathers walked this earth and wrote those words. Although, as a QBLHist would say, there have been many changes in the world “Below,” although, in the realm of the “greater light,” inhabited by our mere people’s own “higher wills,” there is less change, for while in one many changes occur very fast, in the other few occur ever, and they occur only very slowly, and very far apart. Thus, while in truth, there have been nothing but changes, at the same time, nothing has changed at all. Because the sentient mind is naturally aware of the differential rates of rotation or wavelengths of ether energy from an objective position above and beyond them all, for some we must wait pantiently, while for other events they have already finished happening by the time we can think to notice they even only might occur. In short, while waiting for one we might miss another, and so forth, until we find we can step outside of time altogether and observe every moment occuring from outside of and beyond its contents. Such thinking is not “magick,” it is simply derived from study of ha QBLH, and is not a pure flight of imaginative fantasy, but is, in truth, a carefully encoded, mathematical key unlocking all the mysteries of universal physics. Hence, in part 2 of this present work, I “Perenniel tradition” - a set of diagrams characters from religious histories and literature of ha QBLH. Each is meant to QBLHistic “tree of life” as a hypercube.

will include my own contributions to the depicting geometric relationships between certain metaphysical terms used in the “unfold” from the initial diagram of ha


Herein lies true wisdom. Let none ignorant of Geometry enter here. To allow all to expand their minds. Begin Being. :: Ha QBLH ::


Ha QBLH: numerology Begin Being The One and Only Law of One that can be expressed by any individual who enters an ecstatic psychological condition, such as in a near-death experience, a near overdose on any common natural drug or for some as occurs during religious or intiatory rituals, is clear: All that can be expressed by someone in such a state or mental condition can be expressed as the same message, repeated in the cases of thousands of mystics, and this call is to: “Begin Being.” Such is the primal will of the voice within that narrates and thus dictates events. That is why the Torah begins with the letter “Beth” (Hebrew “B”), because Beth symbolises a “house,” and this “house” is Heaven, the throne-room of God (YHVH), yet it is “all that is not,” while God (YHV) is “all that is.” That is why the Torah begins with the letter “Beth” : because it is written, “In the Beginning, it occured that . . ..” Thus “Beth” is in the beginning, before the alphabet. Only then can the alphabet be revealed. If there has not been the tacit preparation of a psyche for this experience, then it is possible the psyche can mis-understand or jump to false conclusions about certain key elements of the Secret Doctrine of letters. Ultimately, there is a high degree of arbitration among the highest ranks of ha QBLH students and practitioners regarding the accurate order of the letters of the alphabet. The highest of ministers within the world-wide practise of study of ha QBLH and use of its decryption methods to re-intrepret all ancient religious literature, cannot come to a consensus on something so fundamental to their beliefs as the right order of the letters in their own alphabet. The 3 methods of ha QBLHistic liturgical encryption are Notariqon, Gematria and Temura. Each of these follows its own method of re-arrangement of its own set of variable characteristic letters. In other words, Notariqon (use of the first initial letters of words to anagram a hidden message), Gematria (substitution of the letters with arbitrarily assigned numerical sums) and Temura (the use of anagrams using the last or the middle letters in words) were each separate, yet comparable, methods of text decryption prior to the derivations of Johannes Trithemius, prior to the Alberti cipher disc, and most importantly, prior to the composition of the original Torah in Hebrew following the beginning of return from the captivity in Babylon, just prior to the building of the second Temple. These techniques were used in composing the text of the Torah, and that is why this text remains sacred to all true QBLHists to this day. Some of the codes produced by ha QBLHistic “de-cryption” of such religious texts reveal methods of hiding simpler clues more in plain sight within the story, where a specific number is mentioned diagetically, within the narrative, only infrequently. Others reveal that very complex geometrical models can be extrapolated from the text itself, using the methods of decipherment just described, as well as, later, other methods that have since come to be included in proper ha QBLH, such as working Greek and English alphabetic gematria systems. One example of a code “hidden in plain sight” within the text of the Torah would be the tradition of shemhamforash, the search for the true name of God. It is generally accepted that, even the recombined octagrammaton “AHDVNHAY” is only an appellation or a title and not the true name of God. The name has been tracked down as being formed within the 216 letter verse of Exodus in Torah describing Moses parting the Red Sea. One example of a deeper code is: the gematria of “QBLH” itself = 137, the “FSC” #.


22 dabblings by various mathematicians regarding “alpha,� the Natural number.

the 216 letter-number HaShem name of God.


We who study ha QBLH do not simply think of ha QBLH as an expedient means to disposing of “loose ends” in our quest for across-the-board correspondences of traits and their meanings. We believe that the Hebrew letters in the text of the Torah, first written down toward the end of the Babylonian captivity and the beginning of work on the second Temple, can symbolise not only phoenetic letters to form words, and from arrangements of words into sentences to evoke ideals, etc., but also other axiomatic signs or symbol-sets can be likened to the letters, and thus their recombinations in the spelling of our everyday vocabulary’s exhaustive repository for redundant tautologies, eg. our daily topics of discussion, may yet contain untold layers of un-conscious, yet self-aware, subliminal, sub-conscious messages we would usually simply ignore and “filter out” of our daily awareness otherwise. So, if there happen to be 22 place-holders within the system-listing, then this sum can be likened to correspond to a set of any number groups of number-based sets, and thus we can say that, because the ancient astrologers knew of only 7 planets, we list 7 of the Hebrew letters as “planetary daughters,” and 12 as “zodiac sons,” and the remaining three we call the “3 Mothers,” and these relate to the 3 core elements of Alchemy. The three Father letters are YHV, yet the 3 Mother letters remain partially a mystery, as they occur alike in Temurah toward the beginning, the middle, and the end of the alphabet in its usual order at present. The 3 Mother letters are Aleph, Mem, Shin. Alpeh, of course, is the first letter of the Hebrew alphabet. Mem, Hebrew for English “M,” occurs in the modern order of letters in the Hebrew alphabet around where “M” occurs in the modern order of letters in the Enlgish alphabet, about in the middle. The final Mother letter is “Shin,” which occurs next to last in the modern order of the Herbew alphabet. These 3 “Mothers” can also symbolise the dual-heads of “Satan And Maloch,” while the 3 “Fathers” obviously signify “YHV” from Baal HaShem, the sacred 4-letter name of God, the Tetragrammaton, spelt “Yod-Heh-Vav-Heh” (YHVH), of which “YHV” was a common abbreviation. Yod + Yod-Heh + Yod-Heh-Vav + Yod-Heh-Vav-Heh = 72 in the gematria of ha QBLH. 72 X 3 = 216. 72 X 5 = 360. Which letter is attributed to which other variable symbol-set’s signal is arbitrary. Thus, there is no single “right” and “proper” order of the 22 Hebrew letters into an alphabet. It is sufficient only to associate the other variable set’s signs with number sums occuring according to the order these symbols occur in their own first context. For example, it is more meaningful the 12 signs of the zodiac occur in the same order as they appear in the usual zodiac round if substituted into the base-22 symbol-system set of the Hebrew alphabet. If they occured in an intuitively logically “wrong” way, we could discount their relationship as irrelevant. Thus, the number-sum set of the zodiac’s internal consistency over-weighs the need for this system to fit into another frame-work in the context of the Hebrew alphabet. However, the fact remains, it can. Thus, even without need for any directly working system, the Hebrew alphabet can be used as a sum-set to compile into one list the 12 signs of the zodiac, 7 signs of planets, and 3 alchemical element signs. It suffices that there are a total of 22-some letters in its original form, and that these have thus far been used as an agreed-upon framework. Thus, we say, because there are 22 Hebrew letters, there are 12 signs of the zodiac + 7 planetary signs + 3 Alchemical elements, and not the other way around.


Ha QBLH: Number Theory Why Do We Study Numbers? The set of all Irrationals is the smallest sumset of numbers. Natural and Counting numbers contain the same sum of numbers as one another as well. The set of all Integers is a larger number-set, and the sum-set of all Rational numbers is the largest now known form of number-set. This boundary is called “infinity.” But we can keep counting up from even there. Say we begin with Phi (') - an Irrational, then count One, two, three, in consecutive order until we run out of Natural numbers, then we switch to using the term “sigma” -

()

the Greek letter (

by counting beyond “infinite” sums, we begin to approach the mind of God.

the

for English “S” - to

signify the highest sum in the set of Naturals. The Counting numbers add at the arithmetic rate of expansion, “Sigma + 1, ...+ 2, + 3,” etc. Integers can count multiplicatively, such that “Sygma” can be multiplied by the sequential set (2 X Sygma; 3 X Sygma; 4 X Sygma, etc.). Rational numbers only add the exponential functions of “Sygma,” such that “Sygma^2,” “Sygma^3,” until we reach “Sygma to the power of Sygma.” Here Rationals cease and letter-variables begin to be used instead. Thus we cease counting by “Sygmas” and begin to

a

count using the letter-variable “Aleph,” ( ) Hebrew of the letter “A.”

There are then, thus four sub-sets within the “Aleph” counting range, which correspond to the “echoes” in the trans-infinite “Aleph” set of the Natural, Counting, Integer and Rational #-sum sets within our own boundary of infinity. Infinity, from the point of view of any person alive on earth, is the boundary between what is and what cannot be known. Thus, we label “infinity” on the graphs of this sort as the boundary-limit or border between the end of the Rational number counting series using “Sygma,” and the beginning of the “Aleph” set. Just as in the Rational numbers set, “Sygma” was raised to the power of itself, so too can “Aleph” be multiplied first by numerals, then as combined exponent multipliers, Greek letter variables, finaly ending around the point in the sum-sets labeled on the number-line as “aleph sub sygma to the nth.” Many people believe a “google” is a very large number. Ask them if they’ve ever heard of the trans-infinite sum called “Aleph sub sigma to the nth.” These four sub-sets, within the “Aleph” level of trans-infinitude beyond the highest sum of all possible numerical expressions, correspond to 4 sorts of counting-sets, including those using numerals, those using Greek or Hebrew letter-variables, and those that combine the numerical and the letter-variable. Thus, we see that “Aleph sub-one” - the first trans-infinite level of counting-sets - follows out until the numerals exhaust themselves and the first set ends with “Aleph sub-n,” where “n” is


significant of the highest computable numeral sum. The next counting sub-set within the Aleph strata of trans-infinite sums is a multiplicative set, such that it begins, “2 times Aleph sub-n,” and concludes with, “n times Aleph sub-n.” In the next higher strata of the Aleph range of trans-infnite sums, we follow a multiplicative path again, such that it begins with “Aleph sub Sygma,” and concludes with “n times Aleph sub Sygma.” The highest measuring method now known begins with the sum “Aleph sub Sygma to the 4th,” and continues by exponents until it ends with “Aleph sub Sygma to the nth.” Such was beleieved, by many philosophical mathematicians, to be a peak counting-sum and significiant of a largest possible amount. However, there are levels of “Aleph” sums of trans-infinite counting numbers, and then there are the rest of the Greek and Hebrew alphabetic letter-variables that signify the ends of their alpahebtically ordered counting-sets. Thus, even beyond “Aleph sub Sygma to the nth,” there are “Aleph sub Alpha” and “Aleph sub Omega.” Just so must there also be an ultimate “Tau sub tau.”


Ha QBLH: Geometry of God ha QBLH

Aleph^3 = volume of whole model 10^10 (light years) = universe 10^9 = walls and voids 10^8 = super-clusters 10^7 = clusters 10^5 = galaxies Akh: the spirit, associated with immortality and the ureaus. Ba: the soul, the Supreme Being, RE, has 7 baw. Ka: the double, potential energy. Kha: the mortal body, animated by the Ba.


Ayin: Hebrew, "No thing." Ayin Sof: "Without End." ZimZum: "Contraction." Azilut: pure will, radiant aspects, conception. Divine Calling. Beriah: intellect, gaseous aspects, manifestation. Divine Creation. Yetzirah: emotion, liquid aspects, formation. Assiyah: action, solidity, Divine Making. the 10 sefirot (by Tim Leary) Pluto) Kether:: the Primary Clear Light, Chikhai Bardo, Illumination: the nervous system devoid of mental perceptual activity. ylem: the mixture of primordial matter prior to the Big Bang.

Neptune) Chockmah:: the secondary Clear Light, flashing in and out between pure ego-less unity and lucid, non-game self-hood.

Saturn) Binah:: the source or creator vision; the PCL is perceived as an anthropomorphic non-corporeal omnipotence (God) causing an alien subject-object relationship.

Jupiter) Chesed:: the internal flow of Archetypal Processes (external stmuli ignored, intellectual aspects). "The mirror of consciousness is held up to the lifestream." All forms are transitory.

Mars) Geburah:: the Fire Flow of Internal Unity (internal, emotional aspects) intense sensations of unity and love.

Sun) Tiphereth:: "the Retinal Circus," ecstatic freedom of consciousness as one "travels between many wold of experience by alternating internal and external stimuli. Attempts at control encourage the "plastic puppets" vision.

Venus) Netzach:: the wave-vibration sturcture of external forms (external stimuli, intellectual aspects), raw is-ness is experienced as atomic wavelengths. The Maya revelation: a feeling of power.

Mercury) Hod:: the vibratory waves of external unity (external, emotional) "communication is unnecessary since complete communion exists."

Moon) Yesod:: "the Magic Theatre," the play of forms and things becomes the play of heroic figures, super-human spirits and demi-gods.

Earth) Malkuth:: Sidpa Bardo, there are 7 potential scenarios corresponding to 7 Hermetic Pricnicples. The Buddhists describe 6 re-entry visions of social sangsara, while the Jews stress the 4 elements. Sexual or judgment visions occur along the binary geometry of the bio-survival circuit. "Game Reality."

the 10 commandments as distractions from meditation I. Thou shalt have no other Gods before me. II. Thou shalt make no graven images. III. Thou shalt not take the lord's name in vain. IV. Remember the Sabbath and keep it holy. V. Honour thy father and thy mother.

VI. Thou shalt not kill. VII. Thou shalt not commit adultery. VIII. Thou shalt not steal. IX. Thou shalt not bear false witness. X. Thou shalt not covet thy neighbor's wife.


Ha QBLH: Tau-sub-Tau the Tesseract of Time

a flat, 2-d shape can imply depth of space where there is none in reality. These appear as “squared circles,” but we know that no such square and circle can really have exact areas in 2-d.

a 3-d form can imply overlap of multiple volumes where none can really exist. These appear as “nested hypercubes,” but the inner and outer cubes of each cannot really have the same volume in 3-d.

only an impossible 4-d metaform can overlap multiple 3-d shapes, and not in 3-d. Because real “hypershapes” or “metaforms” are purely conceptual, they can break plane-spaces that, were they solid and real, they would not be able to pass through. Thus, all true 4-d manifolds are also “impossible” shapes.


Ha QBLH: Beresheet B 1. The 7 Chambers of the Garden of Eden SYNOPSIS: !!The following sections of the Zohar explore the metaphysical structure of all reality. The Zohar is not just another book that provides information. As we scan these Aramaic words and sentences, they convey mystical knowledge, profound spiritual influence, and positive energy into all areas of our lives. The Zohar is a life-enriching instrument that conveys the very same spiritual Light that it describes in its pages. The act of looking at and learning from the Zohar allows us to assimilate the energy that is present in each and every letter. Quite simply, the words on these pages bring Light to places of darkness.There are seven chambers in the Garden of Eden "“ that is, seven levels or frequencies of spiritual energy. These seven chambers correspond to seven Sfirot, or dimensions.Though there are ten Sfirot in all, and these comprise all reality, they are divided into two groups "“ the Upper Three [Keter, Chochmah and Binah] and the Lower Seven [Chesed, Gvurah, Tiferet, Netzach, Hod, Yesod and Malchut].Generally, the Upper Three have no real influence or sway over our physical world. They are above and beyond the boundaries of our cosmic neighborhood. The Lower Seven, however, directly affect our world. More than that, they are like a holographic projector that projects the Light of The Creator into a three dimensional hologram that we perceive as our universe. Because there are seven Light sources, it's not surprising that the number seven appears again and again: Seven notes of music. Seven colors of the spectrum. Seven seas. Seven continents.

1. Rabbi Shimon said: As we have already learned, when the Holy One, blessed be He, created the world, He made inscriptions in the secret of Faith, namely of Malchut, within the lights of the higher secrets, that is, He elevated Malchut to Binah. Hence He made the same inscriptions that was in Malchut on the higher Sfirot of Binah. This is the secret of combining the qualities of the Mercy of Binah and the Judgment of Malchut shaped by the One who emanated them for the purpose of structuring the world. He engraved above, in Binah, and He engraved, in Malchut. He established all of this at the same time, meaning that both inscriptions have the same form, that of Binah. And He made the lower world, Malchut, in the likeness of the upper world, Binah. And He made one the exact reflection of the other, so that they can be elevated and thus united as one. That is why the Holy One, blessed be He, established the laws of the upper and lower letters of the alphabet, with which He created the worlds. 2. Come and see, that in the same manner the Holy One, blessed be He, created the world, which is to say by including the quality of the Mercy of Binah, as explained above, He also created the soul of the first man, adam, and it received the same quality of Mercy with which the world, Malchut, was created. Subsequently, he was also able to attain the level of the upper emanations of Binah as well as Malchut, as the Zohar explains to us. He opened up the discussion and said, "but they, like Adam, have transgressed the covenant" (Hoshea 6:7), because the Holy One, blessed be He, crowned Adam with the supernal crowns of the Mochin of the first three Sfirot. He also created him with the six directions of the world, namely with the Mochin of the six extremities, so that he would be complete in everything. And all the creatures trembled before Adam and feared him because when he was created it was in the supernal form. All the creatures looked at that form and were reverent and fearful of him. 3. Subsequently, the Holy One, blessed be He, brought Adam into the Garden of Eden to enjoy its supernal delights. He was encircled by holy angels, who served him and informed him of the secrets of their Master. Come and behold: When the Holy One, blessed be He, brought Adam into the Garden of Eden, Adam saw and observed all the higher secrets and wisdom, so that he was able to observe and understand the


splendors of his Master. Adam had access to all that, because he was created in the supernal form of Binah. 4. There are seven chambers and seven levels above, which are the secrets of supernal Faith, namely Binah. And there are seven chambers below, in Malchut, similar to those above, in Binah. Six of these chambers are just as they are above, corresponding to the six Sfirot of Zeir Anpin,!but one chamber, corresponding to Binah, is hidden and concealed. And all the chambers of Malchut, and even the lower six, are part of the holy secret, and thus they are in the shape of Binah. This is because each of the chambers has some of the likeness of above and some of the likeness of below, so that it is included in the form of the supernal secret of Binah as well as in the form of the lower secret of Malchut. Adam resides in these chambers. 5. And after the expulsion of Adam from the Garden of Eden, the Holy One, blessed be He, prepared the chambers for the souls of the righteous, to reward them with the blissful splendors of His celestial precious light. And each one of those chambers was prepared in the semblance of the supernal shape of Binah and the lower shape of Malchut, as we have already explained. - source: http://www.zohar.com/beresheet-b/seven-chambers-garden-eden


Ha QBLH: Bereshit Beth Cosmology In this session, we will look at the "4 worlds" model of QBLH. According to this model, the "emanations of nothingness" we covered in session 001 comprise three layers of decreasing luminesence away from the lower 3 "Worlds." The uppermost world, "Atziluth" is comprised of these 3 layers, "Ayin soph aur," "Ayin Soph," and "Ayin." The model we see here for the 4 Worlds depicts their order prior to the "fall" of spirit into matter, ie. the creation of our universe by the Gnostic "demi-urge." Here, immediately below and within Atziluth, the world of emanation, is Yetzirah, the world of formation, which contains the cubical model of the "tree of life" discussed initially. Beneath and contained inside the world of Yetzirah, formation, is the world of Beriah, representing the creation of our universe, which in turn is represented itself as the innermost sphere, labeled by the 7 days, representing the world of Assiyah, the realm of action.


According to the cosmology of QBLHistical myths, our universe was created when the World of Yetsirah and the World of Beriah exchanged places. The "tree of life" passed downward through the realm of Beriah, causing our creation to take place. At the same time, the realm of Beriah was removed upward away from our own place in the realm of matter and World of Assiyah, or action. It is described in the Bereshit Beth of the Zohar, that the World of Beriah contained the Paradise of Eden, and that the "tree of life," of Yetzirah or formation, was placed into its centre.


This scroll will depict the 4 worlds inside Beriah described in the Zohar and, just as we find that the "tree of life" descended into the lowest realms of Beriah, of Eden, so too we can see in each of the 4 inner-worlds of Beriah, 5 "sefirot" emanations, and another one on the border between each. Following QBLH as a path of re-capitualtion, or re-communion of the present body with the mind of the past, we will begin in the lowest of the inner-world of Beriah, and work upward, approaching the highest sefirot, on the outermost layer of Beriah, penetrating into the World of Yetzirah above, and called thus the "Holy of Holies." The description of the 4 inner-realms of Beriah, or of Paradise, comes from the Zohar, and the numbers below each sefirot indiciate the verse within the Bereshit Beth volume of Zohar. The Bereshit Beth volume of the Zohar describes the ascent of the dead from the moment the soul leaves its earthly vessel of felsh. Thus, in the lowest of the 4 worlds of Beriah, the souls of the righteous are grouped according to their worthy deeds. Their deeds are then measured on a column called "Zeir Anpin," meaning literally the "short face." In the next higher inner-realm of the world of Beriah, or Paradise, we find the emanations representing angels, each of which acts as a guide to the group of souls gathered into the places of the same emanations in the inner-world below. This level of the innner-spheres of Beriah is the same as the "lower earth" discussed in Genesis, wherein it is written: "he made the upper waters apart from the lower waters." The upper "waters" of Beriah are ruled over by 6 Archangels, Michael, Adriel, Gadrihael, Adehinael, Ahinaol and a 7th, the "angel of all converts," he who now guards the way into Eden, blocking it to the children of Adam with an eternally spinning firey sword. In the 4th world of Beriah, that is the sphere of Beriah encompassing the upper and lower worlds of creation and the realm of Paradise on earth, the Garden of Eden, we find the sefirot represented as 5 rays of refracted light from the Holy of Holies, on the outermost border above, connecting to Yetzirah, through the "moon stone" or sapphire on the border between the realm of Beriah and the Upper waters. It is said the throne of God is like sapphire, that the tablet of the law was engraved on a sapphire stone, and that it was a saphire stone that was given to Adam by Raziel following the exile. The outer-two columns of sefirot permeating the Zohar's 4 inner-worlds model for Beriah are named "Aba," meaning "father," for the column on the left, and "Ima," meaning "mother," for the column on the right. It is thus through the "middle pillar" that Yetzirah, as Light shining from the Holy of Holies through the sapphire moonstone that seperated the upper waters from the lower waters, was brought down to earth and placed within the Garden of Eden in the form of the "tree of life" of QBLH.


Ha QBLH: ha QBLH of YHVH: the Khab Allah of the Tetragrammaton We will be studying 4 “chapters” in this work, each assigned a relative letter of the Divine, 4-letter Baal-Shem (name of God), the Tetragrammaton; eg.: “Yod-Heh(1)-Vav-Heh(2).” Thus, in the tables on the opposite page, we see the 4 horizontal rows formed along and across the chart as classifying the 4 chapters of this brief exposition. Thus, we begin arrangeing this series of events as upon a chronologically ordered basis. Thus, Chapter “Yod,” the first chapter, begins in the upper left corner, and its contents read across the upper-most row. Likewise, chapter “Heh-1” is the second row down, and its contents consist of the elements in that row. The third row down is for chapter Vav, and the final chapter is “Heh-2.” We do this out of ha QBLHistic tradition to signify the 4 elemental forces that form the material continuum: Yod = Water = the Gravitational Force Heh-1 = Air = the Electro-Magnetic Force Vav = Fire = the Weak Nucelar Fission Force Heh-2 = Earth = the Strong Nuclear Fusion Force The first chapter, called “Yod” and signifying the universal force of Gravity and the terrestrial element of Water, begins with the planting of the seed that would eventually grow into the “Tree of Knowledge over Good and Evil,” the so-called “forbidden fruit” that grew within the centre of the Garden of Eden, said to be Paradise on Earth. This seed begins as a simple Tetrahedron, which is subsequently expanded in the following chpater into a Stelloctahedron, a doubled or “hyper” tetrahedron. In the following chapter, this stelloctahedronal sappling sprung from the seed of Knowledge over Good and Evil again doubles, thus forming a “hypercube” or Tesseract, the shape and form of the full-grown Tree of Knowledge over Good and Evil. In the final chpater, “Heh-2,” the Tree of Knowledge that bore forth the “forbidden fruit” of Knowledge over Good and Evil is expressed as the combination of a tesseract with a stelloctahedron. Likewise, the “forbidden fruit” is depicted as the second attributre in the first chapter, as it is the vessel inside which is the seed. In the second chapter, “Heh-1,” we see the fruit on the tree of life, which is the young sappling form of the elder Tree of Knowledge. This fruit, we are told, grants eternal life, and this was eaten of freely in the Garden of Eden, but is forbidden us to eat now. Thus, when the fruit of the tree of knowledge was eaten, it became the sole diet of our spiritual knowledge, and replaced our access to the tree of life, which then became the tree of death to any who would eat of its fruits. This was accomplished by God’s placing onto Adam, Eve and the serpent of temptation the 7-fold curse. In chapter “Heh-2,” we see the next form of “knot” pattern to symbolise these fruits in Eden is actually more than merely a 2-dimensional diagram, but has depth in 3-dimensional space as well. This pattern symbolises Adam and Eve following the exile, as it occurs encoded into the number-base systems in the source texts around the section of the Hebrew text of the Torah book of Genesis when Adam and Eve exit the Garden of Eden. Just as “gordian” (isomorphic) knots symbolise the “fruits” in the garden of Eden, the remaining symbols of all 4 chapters’ other two sections each can all be summed up as collectively representing the locks and keys that now bar our way, at each of the levels between the 4 Worlds of Ha QBLH, separating our physical forms where we exist in the here-and-now from the “primary clear light” of Heaven, the antechambre of the Throne-Room of God. Thus, each chapter (“Yod-Heh(1)-Vav-Heh(2)”) is sub-divided into 4 sections, and these sections are labeled throughout the texts as sections: “Aleph, Beth, Gimel, Daleth.” Thus, all the stages of growth of the “Tree” are Aleph” sections, all the descriptions of the “Fruits” are “Beth” sections, all the “Keys” are “Gimel” sections and all the “Locks” are “Daleth” sections.


Table of Contents: read from the top downward as 4 rows of 4 or 5 elements each.


:: Chapter Yod :: We begin, thus, with the first chapter, called chapter “Yod,” from the first letter ha Tetragrammaton (the 4-letter name of God). We can see from the initial table contents the sections within this chapter. Thus “Yod-Aleph” will cover the seed Knowledge; “Yod-Beth” will cover the fruit fo Knowledge; “Yod-Gimel” the key this chapter; and “Yod-Daleth” will reveal the “lock.”

in of of of

Thus, what we are looking at in this chapter is a close-up of a seed, inside the core of a fruit, comprised of a stem and a skin, that was bitten into by first Eve, then Adam, in the Garden of Paradise on earth. Likewise, in subsequent chapters we will follow the same format of describing each of the 4 horizzontal elements per row of diagrams in the table of contents as sections per chapter. Thus, we will soon see how this vision progresses following Eve’s biting into this “forbidden fruit.” We will follow how the seed swallowed by Eve could have become the sapling Tree of Life that was allowed within the Garden, or it could have grown into an elder Tree of Knowledge, surviving many generations; but either way, the moral is that it was wrong for Eve to eat it. Because of the simplicity of this fact, it is often over-looked. The seed inside the fruit, the stem and the skin of the fruit, and the meaty pulp surrounding the seeds and stem, in turn coevred by the skin, are all symbolic, however very rarely understood as decrypted diagrams encoded into the text of the Torah. This simple action - delving deeper than the merely surface stories - unlocks the entire ha QBLHistic code behind its composition. Thus, when we look at the “seed of the tree of knowledge” as a tetrahedron, we are seeing this as the inner-most, core key to grasping the entire concept of this system. However, we are beginning already in the 8th day, following the “7 days of creation,” wherein all the heavens and the earth were formed, all the animals created, man made in the likeness of God, and Eve fashioned from man’s rib. Thus, by the time Eve was tempted by the serpent into eating the “forbidden fruit” from the Tree of Knowledge in the Garden of Eden, this core-concept, or seed-idea, had already been transformed through a set of other shapes, described within the earlier verses of Torah, regarding the 7 days of creation and the invention of people. This seed-idea is often likened to a germinating “meme,” or a single Logos (word) for summing up the whole substance of a philosophical system. Thus, this “Word of God” had already done much before giving the plentiful bounty of the earth to people, at which point our story here begins. However, as we shall see seems to be a historical necessity, the growth cycle of this pattern appears as a repetitive element across multiple time-frames. In other words, the elements of the creation are already so interwoven with the characters of the narrative by this point that their actions, intentionally or not, reflect the same progression of eventual development and decay of the elements during the process of the 7 days of creation prior to where our story begins now.


: Chapter Yod, section Aleph : the seed of knolwedge.

The Tetrahedron is the simplest form of regular 3-dimensional polygon, comprised of 4 equilateral triangles each conjoined to the other 3 along their 3 shared edges. In this way, the Tetrahedron signifies a base-3 (triangle), base-4 (sides or corners), base-6 (edges) or base-8 (sides and corners) system of numerology. It is thus most easily associable with the 3 ethereal (or Alchemical) elements, the 4 Worlds of ha QBLH, the 6 Chi line of an I Ching Hexagram, or the 8 “double” trigrams that comprise the “primes” among the set of 64 I Ching hexgram recombinations. The Tetrahedron is, within the tradition of ha QBLH, most often associated with the Tetragrammaton, the utterance of the ultimate 4-letter word. The Tetragrammaton can be expressed as the 4 Hebrew letters on the 4 corners of the Tetrahedron, and the 4 elemental forces of nature may be depicted as upon the 4 sides or faces of the tetrahedron. Thus, each of the elements associated with each letter would occur on the face opposite the corner of its equivalent letter. Thus, Gravity is opposite to Yod, Electro-Magnetism opposite Heh-1, Fission to Vav and Fusion to Heh-2. Thus, this shape, a tetrahedron, signified the entirety of the knowledge of all else in the cosmos at the time it was swallowed in the Garden of Eden by Eve. When Eve saw this shape as the seed at the core of the “forbidden fruit” of the Tree of Knowledge, she knew she had sinned. In so knowing, Eve became guilty, and thus was first to know guilt, before Adam. Eve perceived the reason the fruit of the Tree of Knowledge was forbidden to be eaten of then, because it was not only an object, but a symbolic set of referentials as well. Thus, this meaningful food was not fit for such as Adam and Eve, but was considered the food only of the one true God. Thus, when Eve consumed the “forbidden fruit,” she became aware of the nature of sin, and what it means to commit sin, because she became aware of her own nakedness. The nature of Eve’s sin was to succumb to temptation, and so she would behold a vision that she would then believe must come to pass, regardless of any attempts to prevent it from doing so. And so, we see the vision of Eve caused by eating the fruit of Knowledge is one enabling her to achieve fore-sight, or clairvoyance - the ability to predict the future, however what she sees in her vision could still have been avoided had Eve realised her free will and prevented it from coming to pass. However, Eve’s sin was temptation, and, just as she had been tempted, so too would she then tempt Adam.


: Chapter Yod, section Beth : the fruit of knowledge. To begin with we must first state the reason for assigning to the metaphorical “forbidden fruit” the mathematical shape of a “Gordian” (isomorphic) knot: this shape assigned to the metaphorical fruit is called “limicon,” French for snail, and was first discovered (in recent times) by Etienne Pascal, the father of Blaise Pascal, a famous mathematician. The “limicon” is a curve that combines two twists or knots in a single arc. One of them plots from 0 to -1 on the graph, while the other plots from 0 to -3. This shape represents a moebius strip that has two twists in it. It is a very unusual shape, and nowadays not considered among the normal lists of “knot” shapes which tend to skip from the simple moebius loop to the trefoil. However, between the one-twist Moebius strip and the 3-fold trefoil, there occurs the shape of the “limicon” as along an axis connecting the twin ends of the infinite (isomorphic) double-loop knot. Thus, this shape may also be conceived of as, from a location 90° horizontal to it, assuming the shape of the one-fold Moebius strip, the so-called “infinity” curved loop; and so this shape may likewise be conceived of as, when seen from a location 90° vertical to the graph below, assuming the form of the “yin yang” or simple, Pi or “mirabillis” spiral form. Such are the other forms this shape would assume if one were to take it and tilt it to observe it from different angles. To do this, the shape would have to be conceptualised as a size manageable for us to do so to it. Thus, the sin of eating the “forbidden fruit” of Knowledge in Eden caused Eve to be able to see a possible future time-line, because she was looking along an angle into infinity. What she perceived in her vision when she ate from the fruit of Knowledge was only one possible future, however Eve knew she had already sinned, and felt her ability to use her own free will thus weaken. Eve thus gave into temptation and to the “dark side.” The vision Eve saw upon eating the forbidden fruit was of her own future children.


Thus, when Eve ingested the seed of Knowledge from within the Forbidden Fruit, she gained fore-sight, later called “Gnosis,” or modernly called “Parapsychological” or PSI powers. Upon seeing the fruit of Knowledge as a snail-shell pattern, next she saw attached to it as attribute traits the names of her own generations of off-spring with Adam. Eve foresaw her two sons, Cain the giant (Nefilim) and Seth the mortal human. She perceived that in the time it would take the Nefilim giants, descendents of her elder son Cain, to pass by only 5 generations, already 8 generations of mortal humans - descendents of Eve’s youngest son Seth - would have lived and died. It was thus this perception of the concept of Death, an idea which had never before been known to Eve, containing the taint of poison that would corrupt Eve and all her offspring until the final judgement at the end of days. Eve perceived the core of this fruit and the middle-most axis to cast a shadow beyond it of its inner-most contents. But what this shadow pertained, Eve could not comprehend. That is why it is said that Eve wept in heaven, and this is what would, later, be responsible for the sudden flood and deluge of Moespotamia around 8,000 years ago. To this end, the legend tells us, Eve got up from beneath the forbidden Tree of Knowledge to seek out Adam, and she found him sitting beneath a Tree of Life, eating from its unctious fruits. Eve showed the fruit to Adam, so that he saw it was the “forbidden fruit,” and he saw it had a bite taken out of it. At this point, Adam began to perceive his own vision, and thus it was Adam who explained to Eve the meaning of the “limicon”-shaped “forbidden fruit,” the meaning of its stem axis, its core seeds, its outer-skin, and its inner-meat. However, at this point in the narrative, Adam had not yet sinned; he had not eaten the forbidden fruit himself. Thus, these diagrams arise from in context around the verses of Torah describing Adam’s speech to Eve when she showed him the bitten into forbidden fruit and confessed her sin to him. The model, as it may be thus extracted from within the text of the Torah itself, that Adam perceived of the “forbidden fruit” was a means of communicating to Eve the meaning of the shadow cast by the seeds in the core.


: Chapter Yod, section Gimel : the fruit of knowledge without its skin. The forbidden fruit that Eve gave to Adam was thus already tainted by Eve’s sin of having bitten into it, and having swallowed the seed of Knowledge, and having had a vision which she perceived to be the inevitable future. Adam took the fruit from Eve and spoke to her about it. In the narrative story, he is said to have chastised Eve for her sin, and reprimanded her for eating the forbidden fruit. Thus, Adam was already in posession of the faculty to discern right from wrong before having eaten of the fruit of knowledge himself. This is because Adam took the forbidden fruit away from Eve and held it in his own hands. As he did this, the poison of Eve’s sin began to take hold of Adam as well, and as he spoke to Eve, his words became an explanation to her of the fault of her perception. She foresaw then that, because she had wept for the discrepancy in life-spans of her own childrens’ generations, then in the life-time of Noah, the son of Lamech, who was the son of a 5th generation Nefilim and an 8th generation mortal person, there would come a flood upon the whole earth that would utterly destroy the Nefilim giants, and which would wipe away all previous people beside the family of Noah. Adam chastised Eve for her sin, which meant he explained to her the way in which her behaviour was wrong and was going against the single moral Law put into place in the Garden of Eden by God Himself.

In Adam’s explanation of this shape to Eve, the fruit’s stem-axis, it’s equator-skin, it’s shadow-meat, the core-seeds of it, and saying he knew the fruit to be the forbidden fruit of Knowledge over Good and Evil, Adam was speaking as a man already infected with the poison of his wife’s sin. By all Law of God, Eve should have been dead to him.


However, Adam could not let go of his wife Eve, and, though she had sinned, he felt compelled to follow her in her sin, in order that their love not be parted by her sin. By eating the Forbidden Fruit himself as well, Adam was knowingly sacrificing his right to live in Paradise in order to remain with his wife, whom he knew would then be cast out. He thus, knowingly, commited the original sin. Because Adam already had knowledge and awareness of the causes and consequences of Good and Evil, simply from having come into contact with the bitten into forbidden fruit, and for the love of Eve, his wife, Adam ate from the forbidden fruit also, and gained a vision even far superior to that of his wife, Eve’s. : Chapter Yod, section Daleth : the fruit of knowledge seen after being bitten into by Eve. Just so, all this occured in the Garden of Paradise in the noteable absence of God. God had “turned his back on” man. This momentary disconnection between Adam and his full faculties as he would have possessed had he been in the presence of God also contributed to his moment of weakness that would lead to the eternal downfall of all mankind. We are told by later, Gnostic, sources that it was during the same moment when Adam and Eve succumbed to temptation and ate the forbidden fruit of paradise that God was casting Lucifer out of Heven. It is written that Lucifer descended from heaven and entered the form of the serpent in order to tempt Eve. It was written that in the following moment, God spoke the words, “You err, Samael,” meaning “he who is blind,” and began to pursue Lucifer down into the lower realms of the Garden of Eden. It was at God’s voice saying such to Lucifer that Adam and Eve heard God speak, by which they knew that he was approaching them again. God, then, finding Lucifer having already caused Eve to sin, and Eve having already tempted Adam to eat of the apple, next places the 7-fold curse upon the culprits of this plot. And so we see that God descended down from Heaven into Eden, but that Eden was the pinnacle of God’s 7-days of creation. Thus, we see that, when Paradise was on earth, it was the peak of the crown of all creation, and the Tree of Knowledge was the manner that God ascended from Eden to Heaven and descended from Heaven to Eden. This is why the narrative of the story in Torah describes Adam and Eve hiding themselves in fig-leaves, or as the Zohar describes it, “disguising themselves as trees,” such that, as it is also written of in the Gnostic “Hypostasis of the Archons,” they sought to become invisible to Him, and thus to hide their sin from God. Thus, once God had cursed Lucifer as “Samael” - meaning the “blind one” - and cast him down out of Heaven, and once Lucifer had taken the form of the snake to tempt Eve, and once God had then again descended from Heaven into Eden, in pursuit of Lucifer, to further punish the fallen angel, then God appears unable to find Adam and Eve - a weakness in the omni-perception of God not often explained. However it is because God was not looking for Adam and Eve, but was looking for Lucifer, in order to further cast him into the pit (as would the arc-angel Michael in the later Christian Book of Revelations). He did not expect to find Adam and Eve so near to the Tree of Knowledge, which was his direct conduit between the realm of Heaven above and the realm of Eden below. Thus, the tree of Knowledge took the form of the Sefirot below the highest of the 4 QBLHistical worlds, Heaven, or the “primary clear light” surrounding our universe, still above the realm of Eden, the garden of Paradise on earth. Likewise, Eden was above the entirety of the rest of God’s creation, the toil of his 6 days and his rest upon the 7th.


Before the Fall of Man, but after the fall of Lucifer, the chief among the rebel angels, this was the composition of ha QBLHistical worlds model: Ayin (the dark light), Ayin Soph (the bright light) and Ayin Soph Aur (the primary clear light) comprised the “heaven” dimension of Atziluth, upper-most of ha QBLHistic 4 worlds; next down were the 10 sefirot emanations upon the tree of knowledge in the Garden of Eden, serving as a conduit through which for God to pass between earth and Heaven, and as such called ha QBLHistic world of Yetzirah; thus also was the Tree o Knowledge located in the centre of the Garden of Eden, and it was surrounded, in turn, by 4 lesser realms within the world of Beriah: the outermost of these realms was known only to the Aba and the Ima (ie. to Adam and Eve as “father” and “mother” of all mankind), the next realm within was the upper, followed the next step down by the lower, realms of


Eden. In the midst of the Garden of Eden’s lower realms was the Tree of Knowledge. It was thus therein, within the Tree of Knowledge, as a fire that burned but did not consume, that God appeared before Adam and Eve immediately following their cocomission of the original sin. All of this occured in Eden, the realms called by QBLHists the world of Beriah, when it was still co-joined to the uppermost pinnacle of God’s 7-day creation, our universe, called Assiyah, the lowest of the 4 worlds of ha QBLH. So we see Atziluth, the highest of ha QBLHistic 4 worlds, comprised of Ayin, Ayin Soph and Ayin Soph Aur; we see that Yetzirah, the 10 sefirot emanations, remains above the realm of Paradise (Beriah) on earth (Assiyah). The 4 worlds of ha QBLH correspond to the 4 elemental forces of the universe, to the 4 earthly elements, and to the 4 essential dimensional components (the triple-axis of 6 directions, plus another direction indicating the motion of the entire set over time). Thus, just as Atziluth is Gravity and Water, so too is it alike the 4th dimension of time. Thus, just as Yetzirah was Electro-Magnetism and Air, so too is it like the directions “above” and “below” as a measure of solid space. Thus, just as Beriah was Fission and Fire, so too was it like the horizontal, flat measure of space divided into the 4 cardinal directions (N, S, E, W). And so too, just as Atziluth is alike Fusion and Earth, so too is it like the directions of inward or outward. However, what we, as dutiful students of ha QBLH, must recall about this is that this was how it all was “before the fall” of man, and that, following this event, this model has never been the same, and, we are told, it will never be like we see it in this arrangement ever again.


:: Chapter Heh-1 :: As before, the chapters of this work are classified by the letters of the 4-letter hashem Tetragrammaton, “YHVH” or “Yod” - “Heh(1) - “Vav” - “Heh(2).” Yod-HehVav-Heh was embodied in the form of the tetrahedron, or the seed of Knowledge over Good and Evil. In that model, the Yod was opposite the water element, the Heh-1 opposite the air element, the Vav opposite the fire element, and the Heh-2 opposite the earth element. Likewise, ha QBLH gives us the names of the 4 worlds that ascend outward from the 7th day of creation. Creation itself is Assiyah; Paradise or Eden is Beriah; the tree of knowledge is Yetzirah; Heaven is Atziluth. Just so, Atziluth corresponds to time and gravity; Yetzirah corresponds to height/depth and electromagnetism; Beriah correpsonds to Euclidian plane-space and fission; and Assiyah corresponds to a flat, Cartesian grid and the elemental force of fusion. Thus we have correspondence between the 4 letters of hashem Tetragrammaton, the 4 worlds of ha QBLH, the 4 force elements comprising our physical continuum, as well as the 4 terrestrial elements equivalent to those from celestial physics, and moreover the 3 dimensions of motionless space and the additional direction of the motion of time. Thus, chapter Yod covered: Yod-Aleph - the seed of Knowledge over Good and Evil; Yod-Beth - the fruit of the knowledge containing this seed; Yod-Gimel and Yod-Daleth - the key and the lock set upon this sin as the mark of silent compliance. So too, in Chapter “Heh-1,” will we be looking at 4 attributes in 4 groups (demarkated Aleph, Beth, Gimel, Daleth) and so too will Chapter “Heh-1” correspond to the base-4 dimensions, elements, forces, worlds of ha QBLH and letters of the Tetragrammaton. Just as this base-4 system could be summed up in the tetragrammaton seed-form, so too do we see in chapter “Heh-1” that this tetrahedron seed-form may be doubled into a stelloctahedron, symbolising the shape of a single tetrahedron at two different points in time. So, too, in chapter “Heh-1” will we see the “lock” and “key” to bar or allow entry to this 3rd level up within the realms of ha QBLH. In this chapter, “Heh-1,” we shall see the vision of Adam including his ingestion of both the fruit of the tree of life and the forbidden fruit of the tree of knowledge. This we should recall occurs in Eden prior to the fall of mankind, but following the fall of the rebel angel Lucifer. Thus, what we will be seeing is the sapling of the tree of life, given to mankind to eat freely of in the Garden of Eden when Paradise was on earth, which Adam had been ingesting when Eve approached him to confess her sin. We will be looking at the fruit of this sapling tree of life as it was eaten in the Garden of Eden. Finally, we will look at Adam’s vision to see his combination of the tree of life he had eaten with the tree of knowledge he then ate with Eve. To do this we will look at “Heh-1 Alpeh” as the stelloctahedron, “Heh-1 Beth” as the trefoil manifold knot, “Heh-1 Gimel” as Adam’s perception of the seed of the fruit of life and “Heh-1 Daleth” as the perception by Adam of his entire experience at the moment prior to the fall of all mankind from Paradise.


: Chapter Heh-1, section Aleph : the Sappling Tree of Life.

2 conjoined equal-volume tetrahedra: the stelloctahedron.

the antipode position of 2 equal-volume tetrahedra: the hyper-tetrahedron.

the “nested� hyper-tetrahedron: a self-inscribed stellated octahedron.


: Chapter Heh-1, section Beth : the Fruit of Immortality as seen by Adam.

the usual “trefoil” knot configuration.

the “trefoil” at “antipode” or a 45° angle.


The vision that Adam saw as he was eating the fruit of the tree of life - prior to his comission of original sin and the expulsion of all his descendents from Paradise, when Adam was alone beneath the tree of life, and Eve was closer to the tree of knowledge, where she was already commiting original sin herself - was a “Gordian” knot, just like the mobius strip, the “yin yang,” infinity or “Pi spiral” symbol, which we saw in Eve’s vision while she was eating the forbidden fruit of knowledge. However, the fruit of the tree of life appeared to Adam as a “trefoil” type knot, or an isomorphic surface with 3 twists or loops in it. When we usually see the trefoil knot it is as we see it on the upper left of the facing page. We can turn the trefoil knot to a 45° angle and look at it from above the vertex of one of its loops, that is, along one of the trefoil’s 3 symmetrical axes of rotation. Then the loop closer to us will appear larger while the two loops further away will appear smaller, as in the diagram on the upper right of the opposite, facing page. The “trefoil,” like the Moebius strip or the infinite one-loop, is self-connected, “auto-correlated,” or isomorphic, meaning it all has one continuous surface. As such, it may also be used to symbolise a fixed cyclical pattern that recurs in perpetuity throughout all time; a concpetual “perpetual motion machine.” In Adam’s vision of the fruit of Immortality we see within the surface of the “trefoil” triple-knot that there are 4 cardinal positions that repeat three times each as one follows a “straight” line (the “path of least resistance”) along the single surface of the trefoil as it rotates, revolves and aligns within itself; likewise, the central origin point of the trefoil, at which all its axes of rotation and revolutions intersect, can be designated in this latter format to the base-12 zodiac. : Chapter Heh-1, section Gimel : the Bite taken by Adam from the Fruit of Immortality.


: Chapter Heh-1, section Daleth : the twelve (12) zodiac houses above.

the twelve (12) Tribes of Israel in Hebrew and twelve (12) Apostles of Christ in Greek.

the twelve (12) Annunaki, Aeonic Archons, Tribes and Apostles (in black) and the seven (7) Nefilim, generations of Cain, Powers of Archons and Churches (in red).


: Chapter Heh-1, section Daleth : the seven (7) planetary mansions below.

the seven (7) Planets (or Alchemical metals) symbolised by “minimum packing� spheres.

the twelve (12) signs of the zodiac in black. the seven (7) planets in red. the ten (10) sefirot of ha QBLHistic Yetzirah in blue.


: Chapter Heh-1, section Daleth : the ten (10) sefirot emanations of Yetzirah above. .

Here these “minimum space sphere packing” sets are numbered to count upward from the lowest traditional sefirot in the usual tree of life depiction of ha QBLH. Thus: 1 = Malkuth; 2 = Yesod; 3 = Hod; 4 = Netzach; 5 = Gevurah; 6 = Tifereth; 7 = Chesed; 8 = Binah; 9 = Chokmah; 10 = Kether. As traditionally, also, “Malkuth” is Hebrew for “the Kingdom;” “Yesod” for “Foundation;” “Hod” for “Strength;” “Netzach” for “Victory;” “Gevurah” for “Greatness;” “Tifereth” for “Beauty;” “Chesed” for “Judgment;” “Binah” for “Understanding;” “Chockmah” for “Wisdom” and “Kether” for “crown.” In addition to the ten sefirot emanations of ha QBLHistic world of Yetzirah, prior to the fall of man and banishment of us all from Eden, the Tree of Life and these diagrams showing “minimum sphere packing space” for 9 equal sized orbs and 1 surrounding torus also have in common the 22 letters of the Hebrew alphabet. On the usual tree of life lattice (a tesseract) these are the “paths,” but are here shown as dots or points where the sefirot orbs intersect or pass through one another.


: Chapter Heh-1, section Daleth : the ten (10) sefirot emanations of Yetzirah above.

Here we see the ten sefirot labeled in Hebrew, as according to the key for each numbered orb’s correspondence to each sefirot emanation’s attributes which was just given. The “lowest” sefirot on the typical, tesseract lattice of the tree of life, Malkuth, thus appears here in the lowest position. Their order here traces out a unicursal ennegram of the 9 lower sefirot that wraps around them all in a single coil to form the torus of the 10th, uppermost sefirot. The points of intersection between the sefirot orbs and this spiral outlined along the differentially twisting surface of a tube-torus, marked by the 22 letters of the Hebrew alphabet, correspond in order between the sefirot here to the same order as the linear “paths” on the more common tesseract lattice format of the tree of life of ha QBLH. However, recall we are still seeing only the layers of meat and the numbers of seeds in the different layers of the core of the fruit of Immortality enjoyed by Adam and Eve before original sin.


: Chapter Heh-1, section Daleth : the Tetractys Triangle, the 10 seeds of the Sefirot.

And as Adam looked, he saw that the fruit of the sappling of life bore in its seed-core clues to a higher truth about reality. He foresaw his own generations to follow. Even as Eve was approaching Adam to confess to him her sin of eating the forbidden fruit, Adam was contemplating on the banishment of his family from Paradise as well. He foresaw the births of his three sons by Eve: Seth, his son by Eve following their exile; Cain, conceived while in Eden after having eaten both the fruits of life and of knowledge; and Abel, conceived prior to the exile, and prior to original sin, before either Adam or Eve had eaten the forbidden fruit, when they ate only the fruit of the tree of immortal life. Adam foresaw that Cain would murder Abel, and then, himself, enter a second exile, to settle the lands to the north of the city to be founded by the sons of Seth. This city was called Enoch, and it had free trade with the northern 5 “kings of Edom,” the Nefilim “giants” who lived in caves. From Eden, Adam foresaw all of this and, even following the exile, he would live to see this all take place. Adam lived until the generation of Enoch, the final king of the city of Enoch, built to cohabitate the descendents of Seth with the descendents of Cain. Adam would die in the life-time of Lamech and be buried by Enoch, Lamech’s father, during the life of Noah.


: Chapter Heh-1, section Daleth : the Triune God-head in Atziluth above all else.

Adam perceived the Trinity of a God, A Goddess and a “Crowned and Conquering Child.” Adam, eating the fruit of immortality in Eden, prior to eating the forbidden fruit of knowledge, understood that God had bred himself with Goddess, but that Goddess had bred Lucifer, called Samael, the “demi-urge” or will to self-destruction, without having conceived of him with the “Autogenes” or all-Father. In Adam’s vision he saw the fallen angel Lucifer come down into Eden and, as Samael the blind, copulate with Adam’s wife Eve to spawn the twin-headed Satan and Maloch, called by their Holy Names, YHVH and Elohim (my God), or more properly Adonai (my King). However, Adam perceived more than the supernal-most Trinity of the 3-in-1 / 1-in-3 ineffable God-head. Adam further perceived the ten sefirot of Yetzirah coming down from the realms of Ayin, Ayin Soph and Ayin Soph Aur in ha QBLHistic uppermost world of Atziluth. He perceived the Trinity as like the branch of the sappling tree of life he ate from, and he perceived the 10 sefirot as like the core seeds of the fruit thereof. Eating from the fruit of Immortality, Adam, the prototypical human, could see the future even more clearly than could Eve when she ate from the forbidden fruit and gained momentary enhanced parapsychological potential. For Adam eating the fruit of the sappling of immortality, all his subsequent offspring to follow for generations to come were known to Adam’s mind, long before they were born, due to the fact that, so long as he remained within the Garden of Eden, then Adam would remain immortal and live to see all his generations flourish and multiply their family across all the fertile lands. But this was not to be, for, just as Adam had seen in his vision of the branch of the tree of life as the Trinity of the God-head, so he perceived the layers of the fruit of immortal life in ever greater detail, conceptualising their interplay as time moved their elements about over the vast aeons and epochs of a future still yet ot come. He foresaw not only the Trinity of the branch, but also the fruit’s interior seed patterns: the 12 zodiac houses over Beriah, the 7 planetary mansions that rule Assiyah, the 10 sefirot emanations of Yetzirah, as well as the 3 levels of light in Atziluth above.


: Chapter Heh-1, section Daleth : the view of Adam in Eden, later given back to him in Sefer Raziel. As Adam ate the fruit of the tree of life, he perceived all these levels: the base-3 Trinity of Atziluth; the base-10 Sefirot of Yetzirah; the base-12 Zoadiac ruling Beriah; and the base-7 powers over the realm of Assiyah, the earth beyond the garden. Here we see from the horizon-line of Christ / Pigera-Adamas, above which are the Trinity, and below which are the 12 zodiac houses and the ten sefirot seeds of Adam’s future generations; we see the “tree of knolwegde” in the inner-sanctum of the garden, surrounded by the lower-earth, the upper-earth and Beriah, the realms of Assiyah known only to Adam (as Aba, “father”) and Eve (as Ima, “mother”) before mankind.


:: Chapter Vav :: While Adam was still eating the fruit’s meat, and counting the seeds therein, beneath a sapling tree of life, as was just described in Chapter Heh-1; and while Eve ate from the forbidden fruit on the tree of knowledge over good and evil, and thus committed original sin; God was descending into the Tree of Knowledge from Heaven to continue to chase Lucifer out of His entire 7-days creation. From the time between when God had last been in the Garden of Eden, and walked with man - when God breathed life into Adam’s help-mate, Eve - until Eve turned her back to the Tree of Knowledge and went to find Adam to confess to him her sin, the Tree of Knowledge in the Garden of Eden appeared, according to the scholars of ha QBLHistic study of the Hebrew text of the Torah of Moses, as a hypercube, or a doubled cube. This shape for this diagram, although it is sometimes called “tree of life,” for reasons of it being the sole food for study by mankind’s mind for aeons following the fall, has been agreed to by scholars of ha QBLH since at least the first century AD, when Isaac Luria assembled the 22 letters of the Hebrew alphabet as the 22 edges of two cubes, symbolising a cube over time. This text, first written down by Luria, of “Sefer Yetzirah,” describing this process, supposedly pre-dated Luria as an oral tradition, and had been kept a sacred secret since the lifetime of Abraham, the patriarch, whom supposedly composed it. So in chpater Vav-Aleph, we describe the “tree of life” diagram of ha QBLH as it was spoken of, in our introduction, by all the subsequent sages of ha QBLHistical tradition until the modern era’s culmination in today, as I write this. In Vav-Beth, we will see the 7-fold Curse of Cain that followed God’s discovery of Lucifer’s temptation of Adam and Eve to sin. In chapters Vav-Gimel and Vav-Daleth, we will discuss how the 7-fold “key” system unlocks the 12-fold conceptual “lock,” and thus reveal the shape of the 4 worlds following the fall, when Beriah (Paradise) was removed from earth, Adam and Eve were banished, and Yetzirah (as described in the tree of life diagram of ha QBLH) descended to separate mankind on earth from Paradise above, closer to Heaven. Just so, in chpater Heh-2, we shall see the culimination of all these events in Eden as they relate to the 4 worlds model of a QBLHistical cosmos, and finally we shall see the full measures of such a cosmos explained. For now, we begin with ha QBLHistical “tree of knowledge” in the Garden of Eden, which became ha QBLHistic “tree of life” as part of the curse placed on mankind by God at the time of the exile. We shall next see the details of this curse, and then we shall place a lock on it, and hold a key to this lock’s decryption that will not be known to all about the composition of our cosmos both before and after the fall.


: Chapter Vav, section Aleph : the tree of knowlegde over Good and Evil. In studying the “tree of life” diagram of modern QBLH, we are studying the shape and form of what would have been considered the “tree of knowledge” before the fall, in the Garden of Eden. God placed a 7-fold curse upon Adam, Eve and the serpent for their complicity in such a tragedy by being tempted by Lucifer. As part of this 7-fold curse, which we shall discuss in the next section of this chapter, the “tree of knowledge” - which was forbidden to mankind in the Garden - was made to replace the “tree of life” for man for all eternity, to serve as the sole food of our inspiration toward re-union with God. Just so, since this time, the perfect formal shape of the tree of knowledge as it stood in Eden has been forgotten, and replaced in ha QBLHistic contemplation with meditation upon the 10 Sefirot (exposed corners) and the 22 paths (19 of the 20 edges + the 3 horizontal planes symbolising the 3 dimensions) of a cube to the cube exponent, called in ha QBLH, since the time of the exile, the “tree of life.” A “cube squared” is simply a “hyper-cube,” expressed as a double-cube, just as the stelloctahedron sapling of the tree of life in Eden was grown from the tetrahedron seeds inside the fruit of the tree of knowledge, so too does the tree of knowledge form expand forth from the sapling of a tree of life, as a doubling of the cube implied by the stelloctahedron, thus to symbolise one cube over time. Thus the tree of knowledge in Eden was, as we see in the arrangement designed by Shimeon Yochai (called Gra), a hypercube, a single cube over time, or a pair of cubes. The curious feature to prove that both these cubes have equal volume is to express them such that they still only show 6 sides, such that, as in the diagram on the opposite page in the above right, we take a cube with sides labeled “a” through “f” and, doubling this cube, then place the sides such that “a” faces up on both and such that “f” faces down on both. Thus, there remain, between one cube and this doubling of its volume over time, 6 sides showing.


Thus we call “Good” the cube above, and “Evil” the cube below, and signify their difference as being the “Present moment” where Free Will may choose between them which is symbolic of the “Future” and which of the “Past.” So, we replace the labels of the 6 sides as the letters “a” through “f” with the 6 questions of formal reasoning.


We may now comprehend that when we take one cube and double it to symbolise it as a “hypercube,” with all the extra-dimensional maths that form implies, however now we can also determine there to be a single principle format for this shape that would imply, even further, its intentional similarity as a basis for the latter, more abstract concepts of the tesseract or illusionary form of “hypercube.” Two cubes with exactly identical volumes are a 3-d form of a 4-d shape because the 4th-dimension is time so a cube, thus doubled exactly, without changing its volume, symbolises time itself. Again, this may be easy to accept prima-facae, depending on how much one knows to begin with about the relationships of the many different forms of hyper-shapes that exist as 4-spatial dimensional forms to symbolise time as the 4th dimension. However it bears much more scrutiny in study by a fastidious student of ha QBLH. If we say that, by labeling the 6 sides of one cube and doubling it, we may see there is only one arrangement that will align the doubled-sides showing and leave revealed one sign on the top of the upper and the last other sign underneath the lower cube, we may then depict this arrangement by symbolically labeling the edges of the cubes, and counting them as sharing symbols where the cubes above and below share an edge. Doing thus, we may then count for the 10 sides of the dice showing, 23 edges showing on a doubled cube, symbolic in 3-d of the purely 4-d hypercube or “tesseract.” Thus, also, we see that only one specific arrangement exists to depict two cubes as a single, symbolic doubling of one cube to represent time. If we substitute one last symbol as a double, we derive 10 “sefirot emanations” and 22 letters of the Hebrew alphabet. As we learned in the first chapters prior to the 4 that comprise this book of ha QBLH, called “Sefer YHVH,” the order of the 22 Hebrew letters into a specific alphabetical arrangement does not matter for them to be, in whole, a comparable number-base set of variables to the symbols for the 12 zodiac signs, the 7 planets and the 3 Alchemical elements. Thus, the 12 zodiac signs are assigned to the 12 horizontal edges, where the lower 4 of the upper cube and the upper 4 of the lower cube are shown as a single square of 4 edges. Likewise, the 7 planets are assigned to the 8 vertical edges of the two cubes, with one sign being substituted twice. So too, the 3 Alchemical elements are symbolic of the 3 dimensions, and in turn are symbolised by the upper, the lower, and the twin, shared middle faces of the doubled cube model. So we see, on the model unfolded into two calvary cross shaped tesselations (shown on the faciing page), we have the six fundamental questions serving as the 10 exposed faces of the twin cubes, and the edges so labeled with the 12 signs of the zodiac or the 7 signs of the planets. When we arrange these according to the single specific method implied by assigning them these traits, we only repeat one trait, that of the planet Mercury, to symbolise a “front” and “back” orientation for our model of this doubled cube. Just so, the Moon and Sun glyphs align to Mercury on the “front” and the “back” repspectively. We see, also, that all 6 questions are showing, but that 4 of them are showing twice, once on the cube above and once on the cube below. We see that “When” is atop the uppercube and that “Why” is on the underside of the lower cube, and that the other 4 doubles are “Who” above “Where” on the right of the “front” with Mercury over Moon in the middle, and “How” above “What” on the left “front.” Likewise, on the “back” of the twinned-cube, where the Sun is over Mercury, the doubled faces are “Where” over “Who” on the right of the “back,” and “What” above “How” on the left. Also, the 4 zodiac signs along the upper-most edges of the top-face of the top-cube, which shows the question “Why,” are: Pisces, Virgo, Cancer and Libra; those on likewise on the lower-most edges of the lower-cube are: Saggitarius, Scorpio, Taurus and Aries; those around the 8 edges in the middle that are shared by the upper and lower


cubes are: Gemini, Capricorn, Aquarius and Leo. Thus, these are all arranged such: Scorpio (between Jupiter and the Moon) over Gemini (between “What” above and “How” below) over Virgo (between Saturn and Mercury); Aries (from Venus to the Moon) over Gemini (“Where” above “Who”) over Virgo (Venus to Mercury); Taurus (Mars to Mercury) over Leo (How above What) over Cancer (Venus to the Sun); Saggitarius (Jupiter to Mercury) over Aquarius (Who above Where) over Libra (Saturn to the Sun).

This is the right configuration for the Tree of Life diagram of modern ha QBLH, that symbolises the “tree of knowledge” in the Garden of Eden.


In the years leading up to the Inquisition entering Spain, where the Sefardic kingdom of Septamania had established a safe-haven for all Hebrews and Chassids, the diagram of ha QBLHistic tree of life was altered from the original, “Gra” version of Shimneon Bar Yochai, which had been designed, as I have shown, to fit onto the surfaces of a pair of identical cubes. The new version, designed by Isaac Luria and called “Ari,” has led to all the subsequent mythologies regarding “ZimZum” or “contraction(s)” occuring between the 4 worlds, causing the “middle pillar” of the “tree of life” to “slip down,” thus in turn resulting in the “shattering of the shells,” called the “qliphoth,” etc. Because these premises arise from a flawed pattern, and because I have dealt with them so thoroughly in other treatises already, I will not go into any of the details of these concepts here. Suffice it to say that the arrangement of all the attributes was changed, the shape of the original model lost and its meaning as two cubes symbolising a single cube over time was forgotten.

the “Ari” version of the Tree of Life, meant to obfuscate ha QBLH to non-Chassids. (opposite page: the “tree of life” used by the Golden Dawn cult of Christian QBLHists)


: Chapter Heh-1, section Beth : the 7-fold Curse of Death. As I have pointed out elsewhere, the 7-fold curse is the taking back of 7 blessings. I will not go into this saying more deeply here, but I will brielfy list God’s 7-fold curse against mankind and the serpents of Eden. The curse of Adam came first, then the curse of Eve and lastly the curse of the serpent. This curse cut across the shape of the “tree of knowledge” in Eden to remake it our new “tree of life” from that moment on.

Here we see modern ha QBLHistic “tree of life” from above, and the path connecting each of the ten “sefirot emanations,” which appear as three on either side of four in the middle. So we follow these to see how God removed 7 of them in His curse of us all: The curse emited from the Cherubim of Kether (called Tao in I Ching); it began by making man “dust to dust,” a mortal, by cursing first man to eat (Chockmah / Yang) and last the serpent to poison (Binah / Yin); the curse descended next to man’s sweat (Chesed / Mist) and next to last to the woman’s seed (Gevurah / Thunder); next it came down to cursing their children (Netzach / Wind) and their harvests (Hod / Mt.).


Thus God cursed Adam, Eve and the Serpent for being deceived by Lucifer. It is said that God made mankind to eat from only the Tree of Knowledge, once forbidden them in the Garden of Eden, and the Tree of Life, whose better fruits man once enjoyed in Paradise, which promised him the offer of immortality, God placed behind an “angel with a flaming sword” to guard Adam or his offspring from ever again regaining it. Thus, “from dust to dust” did God then exile mankind ot live, outside Paradise. : Chapter Vav, section Gimel : the key of seven. When a simple strip of paper is coloured with the 7 colours of the rainbow spectrum of white light divided in a prism (eg. ROYGBIV), and then the opposite ends of this strip of paper are attached to one another (Red attaching to Violet) and then three twists put into this coil of paper, the result will be the coiling up of the strip of paper into a tube torus, where the two ends of the strip join to form the tube and the 2 ends of the tube are joined to form the tube-torus, then the 3 twists of the strip around the tube connect to form a Phi spiral.

the outside of the torus in green, the interior in blue, and the Phi spiral in red.


: Chapter Vav, section Gimel : the lock of twelve. A tube-torus is a round, hollow ring. If you cut a cross-section of one, it resembles a trefoil strip or an “impossible” triangle, the inner-shadow (between the hexagram and hexagon of the shadow) of the stelloctahedron, or the hyper-tetrahedron. As we have seen, this isomorphic curvalinear shape, the trefoil, can itself be viewed from a variety of different angles. In chapters Yod-Beth, Heh(1)-Beth and Vav-Beth before, we saw the relationships various isomorphic loops (the limicon, the trefoil and the 7fold spiral torus respectively), and so we see now, also, that this trefoil diameter of a torus - a hypersphere at antipode, just as 2 cubes stacked (ha QBLHisitic Tree of Life) is not only alike one link in a longer order, but is itself different and unique when seen at different angles. Just as the limicon also symbolised the pi spiral (spira mirabillis) and the figure-8, 1-twist Mobius strip, so too does the trefoil symbolise a phi-spiral (a Fibonacci spiral) and the 3-twists along one isomorphic surface. This form can also be seen as a warped single-loop, or linear ring-shape because, as the diameter of a torus, it can act as a hologram of that form, and because the torus is a “hyper-sphere,” or two nested sphere with exactly equal interior volume, symbolic of a 4-space sphere or a single sphere over time, its diameter is a trefoil.

Here we see also that this trefoil diameter (that is expanded into a 3-looped ring) can also act as a framework onto which we can station the signs of the usual zodiac round. Thus, the “lock” is base-12, but the “key” to understanding it is base-7, as we will see. To begin understanding this process, “unlocking” this secret, we assume the following form of a usual, single-loop zodiac round, with 7 divisions within the circumference dividing the spaces between the signs into 5 horizontal and 2 vertical.

This shows the manner the 7-fold curse manifested across and over the 12 Aeons.


the manner of the Gnostics’ rendering of the 7 archons over and between 12 aeons.

the Pythagorean calendar, affixed to “year zero” between the Moon and Sun’s Aeons.

The correct method of rendering the planetary rulers across the trefoil-bent zodiac.


Because the cursing of Adam, Eve and the serpent occured after the confession of Eve to Adam, at which she wept what would later become the waters loosed as the great deluge, then the curse God put upon Adam and Eve likewise was meant to exceed their lives and to fall upon their children for generations. This 7-fold curse was literally signified by the “Mark of Cain,” the triskele (or triple 6), such that from the murder of Abel, Adam knew his own days were counting down toward death. God’s 7-fold curse upon man fell upon our kind until “a seventh son [was born] of a seventh son.” Abraham, called Ibruim, Ibrim and ImHotep, was born the only son with two sisters. He was born unto the tenth generation of men to follow the life-time of Noah, sole survivor of the deluge. Surely, Abraham believed, the time of the birth of a 7th son of a 7th son had come by then. But Abraham was wrong, and that is why he was strcken temporarily insane. God corrected Abraham’s belief, and the result of this was the postponement of the expected eschatological end-date, and a prolongation of our time here, in exile on earth, just out of reach of paradise. God’s realisation unto Abraham was as the description later written down by Shimeon Bar Yochai in 1st century AD Jerusalem as the “Sefer Yetzirah.” However, because the end-date of Abraham passed, but the end of the world did not occur, it was decided this subject was malleable and open to re-interpretation. It is not. If it says in “Sefer Yetzirah,” as it does, “there are 10 sefirot and not 9; 10 and not 11,” it means simply this: there is no Daath. There is no Abyss. There is no fallen middle-pillar. There is no “shattering of the shells.” There is no 11th, so-called “non-sefirot,” and thus all the associated ideas with it must be disgarded if one is to pursue the “tree of life” diagram as a hypercubic meta-form over time and hope to penetrate beyond the fear of original sin. Thus, we see the 12 signs of the zodiac interchanging along the 3-twists of a trefoil strip, and know that each of these loops is the diameter of a torus. As the position of each sign moves one place along the isomorphic surface, the exterior surface of the torus itself is spiralling in a 7-colour spectrum coded Phi spiral. Thus, the correct method of interpreting the 12 zodiac signs along 12 trefoils (on the opposite page) is by constructing 12 different 7 cross-barred 12-sign zodiac rounds, each based on 1 of the 12 trefoil-zodiacs (opposite) and its relation to the 7 triangular warpings. These twin triangles (in red) on the trefoils (in black) are like the 7 bars (5 horizontal and 2 vertical) within a 12-sign zodiac round design. While the zodiac rotates, these seven remain stable and the same. The “7th sun of a 7th sun” is thus, in God’s eyes, 14 aeons. : Chapter Vav, section Daleth : “After the Fall,” the worlds as they are today.


As the poison of the 7-fold curse sunk into Adam’s heart, he looked up and saw God depart the mortal plane, swearing to never return during Adam’s accursed life-time. This was the last vision Adam saw of God in Eden. Then Adam watched as the realm of Paradise, the “heaven-dimension,” Beriah of ha QBLHistic 4 worlds model, split off from its perch atop the 7-days of creation, where it had previously separated the sefirot of Yetzirah above from the 7-days creation below. Abruptly, to fill in the vacuum created by the sudden removal of the realms of Paradise, as they are described in Sefer Zohar, to a height beyond the reach of any mortal hand, the sefirot of Yetzirah rushed downward to stand as “an angel with a flaming sword” between Adam’s descendents (all mankind) to guard against their ever re-entering Eden. Behind and beyond the 10 sefirot emanations of the “tree of life” of ha QBLH, Adam could still perceive the ever-growing and changeing pattern it was based upon now barred from him in Paradise beyond. While man has since studied ha QBLHistical “tree of life” diagram, it is only one step, or phase, within a larger, longer process of unfolding that is described as being lost within the text of the Hebrew Torah itself.

the 4 Worlds of ha QBLH since the fall. From Atziluth (3) God holds Beriah (12) over Assiyah (7) using Yetzirah (10). Thus, because there are 32 traits, this model is QBLH.


:: Chapter Heh-2 :: In chapter Yod we covered sections Aleph: the tetrahedron; Beth: the limicon; Gimel and Daleth the first lock and key of 7 and 12 to hide it. In chapter Heh-1, we covered: Aleph: the stelloctahedron; Beth: the isomorphic trefoil; Gimel and Daleth: the second lock and key covering these by groups of 3 or 4, 7, 10, 12, 24, 36, 72, 216, 365, etc. In chapter Vav, we covered: in Aleph: the 7-fold spiral; in Beth: the tree of knowledge or of life diagram; in Gimel and Daleth: the 7-fold curse upon the 12 Aeons’ Archons. So, in this final chapter of Sefer YHVH, we will establish from Adam’s point of view until he died the appearance of the Tree of Knowledge, which continued to grow in Eden, still visible to Adam, though beyond his reach, and yet guarded by the seraphim fireserpent arc-angel. Likewise, in the second section of this chapter, Beth of Heh-2, we’ll observe the appearance of Adam and Eve from the perspective of the guardian angel, Raziel, the angel who protected the gates of Paradise from Adam. In sections Gimel and Daleth of chapter Heh-2, we shall un-lock the final translation of these data into the systems of 7 and 12, and examine the final alignment of the 4 worlds.

To begin, we must recall from the prior chapters, Yod-Heh-Vav, all we learned of the isomorphic “knot” forms of spiralled or twisted surfaces in the sections of each called Beth, for they are now the perspective from which we view the fixed and unchanged “tree of life” diagram today. Next, we will examine ourselves as measured according to the soul of all mankind, combining both Adam and Eve, from the perspective of the tree of knowledge in Eden, which has continued to grow there even after our exile. Following this, we shall deal with how these twin points of view - on us from the tree of life’s perspective as well as on the tree of knowledge from Adam’s - as they relate to the final lock and key of 7 and 12 to be dealt with this in this treatise, sefer YHVH. : Chapter Heh-2, section Aleph : the tree of life and death. One’s self is more than merely the role one plays for others while alive. However the less one keeps of their soul apart from how they appear to others, the more likely their inner-self will atrophy and die when their body does. We see many such “soulless” people alive today. However, unlike them, many others of us have also defined a Paradise for ourselves to continue our journey to after the death of our current form. Thus, we must not sacrifice our soul, our true inner-self, to anyone, including God. If we decide to design a Heaven by our own methods, we must renounce “original sin.”


Because God decided “the sin of the father shall be rested upon the heads of the sons” for an undetermined amount of generations, we cannot say “the soul of all mankind” was that within any of the children of Adam and Eve, in neither Cain, Abel nor Seth. Thus, we can say that it is a degeneration of its true form to study ha QBLH as it was known to any of us following the lifetime of Adam and the deluge that destroyed the last of the offspring of Cain’s descendants with those of Seth, sparing only Noah, etc. What we must do, instead, to comprehend the true Tree of Knowledge as it is now, still, in the Garden of Eden, the Paradise between the ten sefirot and heaven, is to compare the tree of life known now (the form of the tree of knowledge in Eden when we were exiled) to the pattern called the “tree of death” now (which is the shape of the sapling of life in the Garden of Eden prior to the fall). Thus, by combining these two - the sapling of life diagram (called now the “tree of death” for it is what is now off-limits to us) and the tree of life diagram (what was the “tree of knowledge” in Eden when we were exiled) - we will be able to see the shape and form of the True Tree of Knowledge as it appeared to Adam following the exile; and thus be able to begin to see the pattern of its growth and to begin to be able to predict where it would be on this overall pattern or cycle in its growth in Eden by now, some 8,000 years after the fall. But let us also remember that, by the time Abraham entered Egypt to become known by the name ImHotep, only the vision of the tree of life diagram for the sefirot, as it is known today, remained from the wealth of knowledged given to Adam in sefer Raziel following the exile, and that this book contained even less than Adam and Eve would have learned from eating the fruit of immortality and watching the continued growth of the tree of knowledge in Eden and had never commited “original sin.” So, if we want to know the shape and form of the true Tree of Knowledge as it would appear by now in the Garden of Eden, we must look past only the tree of life diagram, to combine it with what is called the “tree of death” diagram now, as it was given also with Sefer Raziel. The tree of life daigram is commonly known among modern QBLHists, but the tree of death diagram is much less so. I speak about the tree of death, as well as its combined form with the modern tree of life, at much greater length in my treatise on the tree of death and the qliphoth, however here I will accept it as introduced sufficiently as equal to the previous “sapling of life” diagram described here. The reason the tree of death diagram, now, would have been called the sapling of life diagram in Eden is that, at the time of the exile, it was the form of the tree of life God gave to Adam and Eve to eat and to be immortal; however now, following our exile to Assiyah and the 7-day creation, outside of Eden, we are forbidden to partake of its fruits, and so we call the “sapling of life” as it was in Eden today the “tree of death” of ha QBLH. The reason we combine the “sapling of life” and the “tree of knowledge” diagrams is to see the “tree of knowledge” as it appeared during the life of Adam following the exile. This would also be the amount of “growth” that has occured, by now, for the sapling of immortality given to mankind in Eden. Thus, when we see the “tree of knowledge” from outside Eden as it was seen by Adam, we are also seeing the shape and form of the “sapling of life” as it would appear to us now, were we never exiled. We would see the full “tree of life” diagram bearing the fruit of the “tree of death.”


Thus, just as we would see the “tree of life” diagram now as being the form taken by the “sapling of life” diagram following the exile, so too would the fruit it would bear forth be the same shape as the sapling of immortality given to us in Paradise. What we call today “the tree of death” diagram is the same as what we had in the Garden of Eden that was called the “sapling of immortality.” It was considered “off-limits” to us at the time of the fall from grace. So the study of this sapling’s next phase in growth, into the same shape as the tree of knowledge in Eden at the time of original sin, has been studied in ha QBLH as the shape of the modern tree of life diagram, called such for it is all we are given to be able to comprehend during a single mortal life. But there is more in the message than only this single form of diagram. Ha QBLH teaches to continue applying the methods thus far described to further unlocking the story described in the Torah. Therefore, to study the next form that the modern tree of life diagram will assume, we combine the “tree of knowledge” and “sapling of life” forms into the shape of the “tree of knowledge” form as it was known by Adam outside Eden.


When Adam was alive, yet following the exile from Eden, he was given the book, sefer Raziel, which contained all that he had seen in Paradise. He was then also shown the Tree of Knowledge as it appeared after his exile. The tree of knolwedge in Eden that followed the exile was the same shape as the combined trees of life and death now. Yet the tree of knowledge in Eden has continued to grow, and so now, just as the form of the trees of life and death combine, so too would the tree of knowledge (comprised of the combined forms of life and death already) have combined with the next form up in the growth cycle to take shape as a new diagram. Thus, when we combine the trees of life and death diagrams now, we are seeing the shape seen by Adam as that of the tree of knowledge after the exile. When we were exiled from Eden, the tree of knowledge was hidden from us. For this reason, like a Schroedinger’s cat, we cannot even say for certain if the tree of knowledge in Eden contined to grow, or if it became stunted and is as yet unchanged, or if it has even died. What we can only say, from here on out, is of a growth pattern implied by the tree of life that we were given as our sole inspiration after the exile. Thus, we say that, our own tree of life diagram now (as given originally by the Gra in Sefer Yetzirah as described by Shimeon Bar Yochai) is a 3-d form of the 4-d tesseract, or a “hypercube” symbolising a single cube added to another by the motion of time. If we were to consider what would be the next logical deduction in considering this a process of transformation between shapes and forms across multiple levels, planes, or dimensions as is implied by the passage of time, we could speculate the origin of our own “tree of life” modern diagram as being one simpler dimensional expression “down” from the modern version, and that its next phase in such a growth cycle would be the next more complex form “up” such a scale. We are given, in the form of the Platonic solids, a scale onto which we can correspond the scale of 5 dimensions, eg. the 6 directions of space, the 2 of time, as well as another direction, possibly also a paired couplet. We call the 3 Platonic solids comprised of triangular polygon sides or faces equivalent to the 3 dimensions of space; the cube we associate with time; the remaining fifth Platonic solid, the dodecahedron comprised of pentagons, we can correspond with a 5th dimension, and possibly also a 5th elemental force. So, arrangeing the 5 Platonic solids in the order of their structural complextiy based on the number of their sides and vertices (edges and tips), we find the natural order of them occuring as: 1) the tetrahedron; 2) the cube; 3) the octahedron; 4) the isocahedron; 5) the dodecahedron. Thus, we can impute that a correspondent order of “hyper-shapes” or 4-d “meta-forms” is being described by the sequence of ha QBLH’s “tree of life” diagram. We can say that, initially we would see: 1) the stelloctahedron, or “hyper-tetrahedron” at antipode (as in the given tree of death diagram); 2) a tesseract, or a “hyper-cube” at antipode (as in the given tree of life diagram); 3) a hyper-octahedron, etc. However, ha QBLH also accounts for the “nesting” of one of these forms inside another, such that, a “hyper-tetrahedron” can be “nested” inside a “hyper-cube” by placing a single “nested” tetrahedron inside each of two cubes, stacked one on-top of the other, symbolising a “tesseract” in 3-d, a “hyepr-cube” at antipode, the “tree of life” of ha QBLH, etc. This may be the most important deduction to be made about the “tree of life” diagram of ha QBLH: that it can be combined with its similar diagrams formed from like kinds of “hyper-shape” to the other Platonic solids, and how. Just as a “hyper-tetrahedron” in the form of a stelloctahedron fits perfectly inside a cube; so too would a “hypercube,” or cube within another cube, fit perfectly within an octohedron (a doubled “pyramid” of 4 equilateral triangles intersecting at a 4-sided saquare base). Thus, too, can a “hyper-octahedron” fit perfectly inside a 3-d isocahedron, etc.


: Chapter Heh-2, section Beth : the exile symbolised as into an additional dimension. Because to see the combined trees of life and death diagram as the next logical phase in the “growth cycle” of the tree of life diagram, we must also see that this is shape is the tree of knolwedge diagram for the form seen by Adam in Eden after the exile. To do this is to know what Adam knew, and to thus be a part of his lineage, which is that upheld by the generations of Adam’s lineage as ha QBLH. Thus, if we want to study the composition of the “fruit” on the combined trees of life and death diagram, seeking a similar isomorphic “knot” shape such as Adam and Eve had been able to perceive in Eden, we would next think to study a 5-d form of sphere, for the infinite moebius limicon was only a 1-twisted loop, demarkating a flat planespace diamater or the 2nd dimension, the isomorphic trefoil or 3-knot was comprised of a single flat surface warped around itself, and the tube-torus was an extension of a flat 2-d plane surface into a 3rd dimension of space as a circular, self-connected tube. Instead, what we are given is a moral compass by which to guage the scale and scope of humanity’s “meta-soul.” This was the scale and scope of Adam Kadmon in Eden before being parted from an extra rib than we have now, which was taken from him by God to make Eve. It is, thus, a combination of the shape of the combined souls of Adam and Eve. These were the weight against which God measured the degreee of the punishment on them as exile for their comission of “original sin.” To be free of guilt for “oringal sin” is to study ha QBLH. It is to be able to freely have the knowledge and conversation of the guardian angel Raziel haMaleckh. Not many can say at the time I write this that they possess such. However it is a simple choice. It is said there are 7 seals. We have studied the locks and keys of YHV. The 7th seal is the moral compass by which we measure the weight of a soul, to test whether it is worthy to know more than Adam knew, to not be guilty of “original sin,” and to study ha QBLH beyond the point of knowing the form and shape of the fruit of immortality as it would look today, blossoming upon the combined trees of life and death diagram. Would such a shape as that of the modern tree of life diagram not thus likewise appear as the fruit on the tree of knolwedge in the garden of Eden between the death of Adam and now, such that, more than merely its shape, but the shape of its fruit, would not be known to us now, but would remain, like its continued life or death, hidden from us in Paradise above, guarded against by the flaming sword of Raziel. Instead of the shape and nature of the fruit of the modern tree of knowledge, yet hidden in the Garden of Eden, which we would expect to assume the form (as had all the others before) of an isomorphic “knot” with some number of twists. The limicon, the trefoil and the trefoil at antipode as diameter of a torus were all isomorphic form. This moral compass is the meta-soul of all humanity, the soul of Adam Kadmon, or the combined souls of Adam and Eve. If you want, you could see it as the combined souls of Adam, Eve, Cain, Abel and Seth, etc. out to and including all modern humanity. Thus, it is by this we measure the soul of every human. That this shape is, itself, a fruit upon the modern tree of knowledge, or the future tree of life, is undeniable in the form of it having a seed form that can be expanded into a 3-dimensional “flower.” Thus, the flattened shadow of this form perfectly fits into the pattern of expansions of 4-d metaforms called ha QBLH as a tesseract shadow.


the seed of this “rose” is Euclid’s 47th Proposition for a “Pythagorean” theorem. This contains, at its core, a so-called “Pythagorean” triangle of 3, 4, & 5 length sides. When a series of 3 or more such triangles is aligned to form a spiral of sqaures, such as in the model of the 7 planetary “Kamea” #-squares, the result can be folded in a 3-dimensional twisting motion into the form of shape seen here, a 3-d corner intersection of 3 right angles with 7 sizes of squares measuring the shadows of a shape combining both a Phi and a Pi spiral into 3-d space.


The formula for crafting such a 3-d shadow of a 4-d tesseract is to take 7 sized squares, and to orient them around 5 sizes of Euclid’s 47th proposition. The lengths of sides of these “Pythagorean� triangles will thus procede, from the smallest to the largest: 3,4,5; 4,5,6; 5,6,7; 6,7,8; 7,8,9. Thus, there will be a total of 5 such triangles per each 7 sizes of square on the progression of this model. The areas of these 7 squares thus proceed as 3^2 = 9, 4^2 = 16, 5^2 = 25; 6^2 = 36, 7^2 = 42, 8^2 = 56, 9^2 = 81. One may next plot these squares out on a grid and, by re-orienting the 5 triangles into 5 iterations on a Phi expansion, comprised of lengths of 5,6,7,8,9 from triangles comprised of sides with lengths 3,4,5; 4,5,6; 5,6,7; 6,7,8; 7,8,9 (thus, from 5 triangles, 7 length sides, and so 7 total squares). Thus, from the series of 5 triangles between 5 squares of their hypoteni to the left and 6 squares for their legs on the right, with a total of 5 sizes of triangle per 7 sizes of squares (on the opposite page), we derive this shape (above).


the so-called “name” of the “rose,” fruit of the combined trees of life and death.

the basic 3,4,5 “Pythagorean” triangle determined the use of 12 signs for the zodiac.


The shape formed from re-orienting 5 “Pythagorean” triangles around a Phi-spiral with lengths per iteration of 5,6,7,8,9 and between each iteration, a 90° angle - can be folded up into a 3-dimensional form only by using a certain specific twisting motion. However, even when taken only as a flat shape in 2-dimensional space, it is in line with the shadow of a “tesseract” or “impossible” 4th spatial dimensional cube. They call the “tesseract” an “impossible” form because it cannot be depicted in 3-d space, and is usually shown only as its own shadow, an outline of a shape in 2-d. This shadow of a tesseract (shown above in red) is also a fractal of an octagram inside an octagon, just as the similar shadow of the stelloctahedron (hyper-tetrahedron) is the hexagon inside a hexagram. The phi-spiral shape comprised of the 7 sized square extensions of 5 triangles formed as iterations along the phi-spiral (shown above in green) fits into the shape of the 2-d shadow of the 4-d “tesseract” perfectly because both are based on the “Pythagorean” triangle’s component angles: 90°, 53° and 37°.


: Chapter Heh-2, section Gimel : the “lost keys” of Adam and Eve

the “bite taken by Adam” from the fruit of the sapling of life in Eden is shown here relative to the usual zodiac round with 5 horizontal and 2 vertical parts. We can see now this “bite of immortality” contained the zodiac trefoil and its twin triangles.


The Lock placed upon the gateway into Paradise.

However, instead of calibrating the calendar of 12 Aeons implied by the zodiac round, the modern ha QBLHist studies the “macgick” circle of 12 signs around a heptagram. The exact order of arrangement of the 7 signs of the planets and the 12 signs of the zodiac have relative to one another, and the best guess places them in a sequence that defines their order as 7 “kamea” number-squares around the inner-heptagram and as the 7 days of creation around the outer-heptagram. However, there are an infinite number of ways the 7 traits may be arranged around a heptagram, but none of them relate perfectly to the usual order of the 12 signs of the zodiac round. That is because the heptagram is only symbolic of the 7 planetary rulers model, based on the 7 parts across and above the 12 zodiac signs, which can, in turn, be twisted into the form of the trefoil diameter of a torus surrounded by twin triangles, each with sides of 1,2,3. Thus, just as the “key” to immortality removed from the hands of any mortal human by God when Adam was exiled, so too has mankind’s inspiration toward ha QBLH been waning since then, and thus our symbolic comprehension of the relations between the models expressed by the patterns of the texts of Torah has waned as well, and has tended toward “magick” and the practises of sorcery. Instead of studying geometry’s influence on the encryptors of these patterns, we have summoned up the occult.


: Chapter Heh-2, section Daleth : the alignments of the local cosmos on 5/5/2000 and 12/21/2012.


The planets align, the sun eclipses galactic core, and sun spots reach a cyclical peak about once every Aeon (or two millennia, where a millennium = 10 centuries, a century = 10 decades, a decade = 10 years and 1 year = 365 days). There have been men keeping records of history for the last 8,000 years (or 4 aeons). At the end of the first aeon we have the events recorded by Moses in Torah describing Abraham. At the turn of the next aeon, Moses himself lived and wrote the Torah. At the end of the next aeon, Jesus walked the earth. Now, we can measure one aeon since the last such time. Our records of history only date back as far as the deluge, and the lifetime of Noah. Before this, we know our species existed hundreds of thousands of years, and the history of their predecessors’ migrations dates back to millions of years before now. We can discern, from the records of history kept by those who study the Torah, ie. the Chassids - and, to a lesser extent, all other students of ha QBLH world-wide - that there was a planetary alignment in the constellation Taurus during the life-time of Moses, and that there was an alignment of the sun and galactic core in the lifetime of Moses as well. We find the Torah describing these events as the Zadokite Kohenim, priests who studied ha QBLH as the time, worshipping a brazen apis (a golden bull, symbolic of Taurus); while at the same time as Moses we know of the life of the Hyksos Pharoah of Egypt, Thutmoses IV, who changed his name to Ahkenaten in honor of the sun. Thus, Ahkenaten was, like Moses, a monotheist, however while Akhenaten worshiped Aten, the sun, Moses was the priest of Amoun, meaning “concealment” symbolised by the moon. Amoun became, in Hebrew, “Amen,” and that is why all prayers end thus. Just as Amoun is translated by Moses in Torah as “I’m What I am,” or “I Am What Is,” this was, in turn, replaced in the text with the tetragrammaton, Yod-Heh-Vav-Heh. The grammatical inflection of “What” into “That Which” has, to many QBLHists for the last aeon or longer, implied there will be a second coming, an end of days, when God returns to judge all mankind and weed out the innocent from among the guilty. This is wrong. This belief comes from the concept that replacing the 4-part HaShem of tetragrammaton with a 5-part name, in short, by inserting into the middle of the name one of the “Mother” letters (S,A,M) is a simple mnemonic in the Torah used by Moses, its supposed author, to imply a belief in a future Messiah. Thus, to some who wrote of Jesus what is considered now Christian QBLH, the name “Yeshuah” (Hebrew for the Greek name Jesus) is spelt as the tetragrammaton interpolated with the letter “Shin,” the Hebrew for the silence phoeneme, “Sh,” thus: “Yod-Heh-Shin-Vav-Heh.” Thus, the saying of Moses for the name of the God, Amen, YHVH, can also be said, “I am all that is,” or as “I am what I am,” and heaven can be also be described as “All that which is,” “was and will be,” and likewise God as simply, “that which is,” or even only “All that is.” The true study of ha QBLH as a method of numerical encryption can begin with the study of palindromes and end with the study of anagrams. Understand these as the corner and the cap stones of the arch-way and you will have the key to unlocking the gateway to Paradise and to eating of the forbidden fruits there. Amen meant “concealment,” but QBLH has made the monotheist concept self-perpetuating. Because of this the belief in all humanity’s guilt for “original sin” is prevalent, yet at any time, anyone can begin to study ha QBLH and thus to reverse this process. It is not only at the turning of the aeons, when the 7 planets, our sun and the Milky Way’s core align and some heroic “Messiah” walks the earth that the choice to study ha QBLH can be made by anyone at all. Just as it was not Noah who comprehended true QBLH as it was known to Adam, nor Abraham who knew the trees of life and death diagrams given to Noah, nor Moses, author of the Torah with all its codes, nor Jesus the “Messiah” of the New Testament Gospels, but it was God who knew all these things so too, now, can anyone know all these things and many more besides, simply using the methods of applying ha QBLHistic styles of study to the reality of their daily lives. The methods of study of ha QBLH are numerous, and include the practical (magickal arts), the meditative (silent reading of texts) and the expressive (or literary, which includes, in turn, Notariqon, Gematria and Temura; palindromes and anagrams, etc.)


Magick: QBLH 101  

/ Ya = I / YaHn = Begin Being / YaHnVd = All That Is / YaHnVdHa = Was and Will Be /

Magick: QBLH 101  

/ Ya = I / YaHn = Begin Being / YaHnVd = All That Is / YaHnVdHa = Was and Will Be /

Advertisement