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Kabballah / Qabalah

Posted in: 09. Kaballah / Qabalah by Moon Elf on August 08, 2009

Binah: The Sphere of Understanding

While the synchronicities in various esoteric studies as well as sciences dealing with time and space plus the consciousness studies of mind altering substances all seem to lead to Sirius in some way or another I believe that the Kaballistic Sephirah of Binah holds the best summary of WHAT SIRIUS IS ALL ABOUT.

Physical Associations:  Astrology & I Ching

Psi & Science: Time/Space Continuum and Quantum Physics

Archangelic Level: Spiritual Intermediaries which all lead to Aloath Elohim (The Great Mother)

God Aspect: Aloath Elohim, who caretakes the Spiritual Principle of WHO WE WERE BORN TO BE

Binah is associated in the soul with the power of conceptual analysis and reasoning, both inductive and deductive.

The “understanding” of binah also implies the ability to examine the degree of truth or falsehood inherent in a particular idea.

Another feature identified with the property of binah is the ability to explain and elucidate concepts both to oneself and others. For this reason it is symbolized in Kabbalah as “the wide river.”

Another source on the Zohar has this to say about it:

Binah is the hidden source within God. Our texts allude to Her a few times. In the Zohar’s imagery She is a great river from which all streams flow out; She is the mother or grandmother of everything. Her name means “Understanding” and is also connected with ideas of making a distinction between things (bein = “between”) and building (banah). Within and beyond Her is unfathomable unity; out of Her emerges everything we can understand, the built-up world of distinct entities. Thus Binah is also the beginning of judgment. Before Binah, as far as anything can be perceived at all, it is all love and compassion. With Binah comes the beginning of difference, conflict and limitation, which are necessary for the world as we know it to exist, and the beginning of necessity itself as opposed to freedom.

The first polarities of existence to emerge from Binah are Chesed and Gevurah. They are polarities we can find in ourselves and in our experience of the world; their imagery builds on a tradition found in the Talmud and Midrash which finds them in God. That midrashic tradition speaks about the midat ha-rachamim — God’s attribute of compassion — and the midat ha-din, God’s attribute of justice. The midrashic texts see these “attributes” as polarities of God’s personality and even as separate beings competing for God’s attention: love on one side, justice on the other side, making irreconciliable demands. The imagery of Chesed and Gevurah also draws on the key Jewish experiential concepts of human love and fear of God. The attribute of compassion, and Chesed, stir our feelings of love; the harshness of the attribute of justice, Gevurah, is frightening.

The fear of God as the Zohar understands it is not just about awe or reverence; it includes terror, and it is a realistic response to a terrifying reality. The Zohar sometimes dwells on this fear response and celebrates it, without sugar-coating it in any way.

I’m going to note here that I believe this is the origin of Duality – again refer to Timewave Zero and Interra in regards to dualism and equalities – ie God IS the Devil – they are one in the same.

The same site continues:

The Zohar is true to experience in its understanding of evil, too. To many religious thinkers, evil is only an illusion, or only a lack of good, with no power of its own. God is always good and always present to us. The devil or Satan is nonexistent, a metaphor, or at most a servant of God, as in the Bible. The authors of the Zohar understood life very differently. They experienced evil as real and powerful. Their Satan is not a mere servant of God, but a threatening, powerful counterforce. They sensed that evil originates in God, and expressed this radically; see, in this course, “Jacob and Esau”. Also, there is a split, a gap, in the divine, between the Sefirot of Tif’eret and Malkhut, and there are times where we experience that gap as an absence of God. One of my teachers was once lighting Shabbat candles by the window of her apartment, on a high floor of a building. She looked up from blessing the candles, looked out over the city, and saw a city empty of God. It was a vision of the split, the absence. The Zohar’s vision of the reality of evil and divine absence is not true to everyone’s experience and it may be too depressing to be spiritually useful for many of us. Still, in our times, in a world of emotional bleakness in many people’s inner lives and devastation outside, it is compelling.

Another observation.  Where Da’ath lies in the Kaballah the surrounding 5 Sephiroh create an upside down pentagram like the ones used in Satanic literature with Tefiret at the bottom point.

Also the Dark Qabalah of Gates of Hell uses an averse pentagram but that tree lies upside-down beneath the standard Tree of Life like a reflection in a pool of water at it’s base sharing Malkuth.  Thus, technically it is upright as well.

Also, in the Tree the bottom half contains an upright pentagram.  The reverse one over Da’ath would be viewed as upright by the mystic as in this position he would be The Hanged Man.

Thus it seems that the upright pentagram is for transference of matter toward Spirit and the averse from Spirit to matter.   This is depending on what you are trying to attain; enlightenment or magic.


NOTE: During this portion of my studies I had a bizarre experience while contemplating the ‘True nature of God’, the Tetragrammatron, the Kaballah, Left-Hand path occult studies like Satanism and what they all mean in esoteric terms and how it compares to paganism.  Somehow, while doing my usual nightly things, my wife was on the computer, my son in the bath, I told my wife that I felt (in regards to all of this and the Sirius Mystery in general) that I was losing my mind and seriously began to fear I just might.  I had a weird experience in my mind’s eye of witnessing the non-dual nature of the Judeo-Christian God who’s Shadow Self is all things we associate with Satanism.  It was as if I could see it and feel it.  This later lead me to information on the Black Sun and Da’ath of the Kaballah and upon reading about it in Will Parfitt’s The New Living Qabalah this may be the “demon” Choronzon and it’s nature is dissolution.  This instantly brought to mind the fear of dissolution of the giant spider I’ve had for years and that Kali/Brahmani is my guide – and Kali is a demon slayer.  I do not know what instigated the actual experience nor how to reinduce it to explore it more fully but it was a terrifying one that was quickly pushed back into the dark as it were but I know it will come back again one day and Kali will be by my side (metaphorically speaking).  I am now attempting to find out what I can from the Hermetic Order of the Golden Dawn out of curiosity and also asking of the Temple of the Vampire as well.  I am obviously leaning toward myself and neither of these orders but also plan to avoid the negative occult like Satanism etc. though this is where people are obviously tempted to do so just as Crowley and others were.  I will not make that mistake.  I will stand firm to “My True Will” as this is definitely what this experience was partially about as I could see clearly the infinite paradigms of Will, even unconscious will at play in the world.  It was strange to say the least.

The key to this is Da’ath

Daath means Knowledge. Knowledge without Understanding. It is situated in the area of the Tree called The Abyss. It is sometimes called “The False Head” – coming up from the bottom of the Tree, it can look like Kether; but looks are deceiving. Daath is not the jewel that lies beyond the Abyss – it is IN the Abyss, and is also the gateway to the terrifying reverse side of the Tree, the zone of the Qlipoth – the demons and diseases that haunt our darker side.

Daath corresponds to the throat chakra. –funny because I’ve been working with this for years!!

In the Jewish Kabbalah, the qelipoth are not considered evil as such – they are necessary at times. For example, many fruits and nuts require an unpleasant shell or rind to protect their soft and delicious inner core; however, they do represent blocks and restrictions.

The Qlipoth are accessed through the sephira of Daath, the realm of the arch-demon Choronzon, the Demon of Dispersion. Daath leads to the reverse side of the Tree of Life, where each sephira has a corresponding disorder or disease,


It is said that every mage must some day confront and overcome it in order to ascend. Choronzon will do its best to hinder anybody from reaching Ascension or any other goal. Its greatest triumph is when a mage loses Arete. On December 6, 1909 Aleister Crowley foolishly let himself be possessed by the demon (Se Liber XXX Aerum, The Vision and the Voice, for more detailed descriptions). The end result was close to a disaster, and according to many mages Crowley lost the path towards Ascension.

NOTE: Refer to dissolution note above and Kali – also Choronzon seems to be the God archetype of the Chao or Chaos of Chaos Magick.  In other words Choronzon is the Great Archetype of Chao


Thus, if matter is condensed spirit (as philosophers say) then tapping the Source of all Creation such as this archetype then technically it could be possible to, through the use of magic or verbal command alone, bring ‘matter’ into existence formed by personal will.  Extreme I know but this is theoretical.

On The Sorceries of Zos by Austin O. Spare taken from Cults of the Shadow by Kenneth Grant

(7) Vide infra.

The New Sexuality, in the sense that Spare conceived it, is the sexuality not  of positive dualities but of the Great Void, the Negative, the Ain: The Eye of Infinite Potential. The New Sexuality is, simply, the manifestation of non-manifestation, or of Universe ‘B’, as Bertiaux would have it, which is equivalent to Spare’s Neither-Neither concept. Universe ‘B’ represents the absolute difference of that world of ‘all otherness’ to anything pertaining to the known world, or Universe ‘A’. Its gateway is Daath, sentinelled by the Demon Choronzon. Spare describes this concept as ‘the gateway of all inbetweenness’. In terms of Voodoo, this idea is implicit in the Petro rites with their emphasis upon the spaces between the cardinal points of the compass: the off-beat rhythms of the drums that summon the loa from beyond the Veil and formulate the laws of their manifestation.(8) Spare’s system of sorcery, as expressed in Zos Kia Cultus, continues in a straight line not only the Petro tradition of Voodoo, but also the Vama Marg of Tantra, with its eight directions of space typified by the Yantra of the Black Goddess, Kali: the Cross of the Four Quarters plus the inbetweenness concepts that together compose the eightfold Cross, the eight-petalled Lotus, a synthetic symbol of the Goddess of the Seven Stars plus her son, Set or Sirius. (9)

NOTE: Kali is The Terrible Face of God – see text under Kali….after rereading this some of it makes more sense and I can see the true nature of Kali much better.  I also noticed there was another meditation after the meeting the Goddess one under Fire regarding my introduction to the symbol for both Fire and The Sun.  Now when I look at this meditation I am reminded of The Abyss. 😉   Also as KALI IS MY GUIDE it is very important to note here “One of the most important aspects of Kali is that of Goddess Durga, the conqueror of the demon Mahishasura. This demon represents in the Hindu tradition the incarnation of all forces of Darkness.”

Daath is the Sephira of creation. It is here that the tidal forces of positive and negative come together to be used for the benefit of the physical developmental system. It is here where the polarized energy pours forth from the Abyss and becomes manifested into forms, such as your physical universe. As such, it is a very powerful and ominous place. The forces of positive and negative are kept in tight abeyance here, and this tension can be felt at all times, upon visiting.

Entrance into this Sephira can be achieved easily, once you know how to get in; however, leaving is another story entirely. Because of the energies present here, it takes a very strong will and tight conscious control to exit this Sephira, which is one of the reasons this place is kept hidden. If you are not prepared properly, you could enter here and be unable to leave, thus forfeiting your physical existence. Also, the energy that one can command here can be very destructive, if not used properly. Remember! This Sephira is the storehouse of all the energy of the physical universe and its accompanying developmental system.

When you are ready, your Sephira Spirit-Guide will show you how to enter Daath. Once he/she does, you will never forget how to get in and can come and go as you please. Know that if your Spirit-Guide showed you the way in, you possess the necessary resolve to leave; though, at first, you may find it difficult to do so. It’s only when you force an entry into this Sephira, before you are adept enough, that you can run the risk of not being able to exit.

Now, upon your first few encounters in Daath, you will seem to be alone. The inhabitants here do not like strangers and will not show themselves to you, until you and they are comfortable. So, at first, this Sephira may appear lonely and inhospitable. Also, it is a dark place, with dark greens and yellows and blues and greys about. In fact, it will be hard to distinguish colors while here. Daath also possesses a kind of electric to its atmosphere. This electricity is due to the enormous power that flows through this Sephira. You may feel a buzzing in your head (brow center) while here. This buzzing is the energy as it moves too and fro.

When the inhabitants do show themselves, don’t expect parties, fun, and games. The angels here are dedicated to their work, and they take that work most seriously. They are absolute in their ability to control their thoughts and direct the energy just when and where it has to go. These angels are master reality-creators, and their intellect can not be paralleled by any other. Ninth level healers come from this Sephira too, and, if you have ever had the opportunity to meet with these angels, either in meditation, in dreams, or during a healing, you will know what we mean by their seriousness. Their total focus rests to the task at hand and nothing else matters until that task is complete.

For a high-level magician (like a Magus), there is much to learn from the beings here. For one thing, their dedication to duty and how they achieve quick results, by being able to finely focus thoughts and energy, is unmatched. Seeing the expression on just one angel’s faces here will tell you much. In many ways, Daath is a mental place, born of discipline and focus and intent. It also is a place to learn the value of being charged at all times, for the energy here is always high and always ready to be applied and used. It’s not a stagnant place either. For the energy here must be directed and sent out, otherwise the tidal forces would build and rip the Sephira apart.

The Archangel here is called EKENOR. He will come to you in time, but not before you have had a chance to look around and meet with some of the other angels. He can help you to direct and focus your energy but he will do this by setting up tasks for you to complete. These tasks will accomplish this learning and in the process cement-in the information. Some other Archangels, in the other Sephirah, will just give you the information you seek. Not so with EKENOR. He expects that if you want to know the answer to something than you want to use it. So, don’t be surprised if you are put to work, shortly after meeting with this entity.

Now, you can go to this Sephira when you need absolute power over something. However, be warned that karma operates very intently with this energy, and, if whatever it is you are using this energy for is not for the best good, you will reap the karmic results.

As you can see there are several reasons why this Sephira was kept a secret throughout the years. However, for the carefully minded student that has achieved a sufficient level of magical expertise, it can be an invaluable learning tool as well as a great source of energy to create your world with. Use care and caution here, and you will do fine.

b. The Star

Posted in: 06. the Tarot by Moon Elf on

The Star card of the Tarot is associated with Sirius.

Basic Meaning:

“With Aquarius as its ruling sign, The Star is a card that looks to the future. It does not predict any immediate or powerful change, but it does predict hope and healing. This card suggests clarity of vision, spiritual insight. And, most importantly, that unexpected help will be coming, with water to quench the Querent’s thirst, with a guiding light to the future.”

A great, radiant star of eight rays, surrounded by seven lesser stars–also of eight rays. The female figure in the foreground is entirely naked. Her left knee is on the land and her right foot upon the water. She pours Water of Life from two great ewers, irrigating sea and land. Behind her is rising ground and on the right a shrub or tree, whereon a bird alights. The figure expresses eternal youth and beauty. The star is l’étoile flamboyante, which appears in Masonic symbolism, but has been confused therein. That which the figure communicates to the living scene is the substance of the heavens and the elements. It has been said truly that the mottoes of this card are “Waters of Life freely” and “Gifts of the Spirit.”

The summary of several tawdry explanations says that it is a card of hope. On other planes it has been certified as immortality and interior light. For the majority of prepared minds, the figure will appear as the type of Truth unveiled, glorious in undying beauty, pouring on the waters of the soul some part and measure of her priceless possession. But she is in reality the Great Mother in the Kabalistic Sephira Binah, which is supernal Understanding, who communicates to the Sephiroth that are below in the measure that they can receive her influx.

The Story:

On the bleak landscape where the Tower stood, the Fool sits, empty, despairing. He hoped to find himself on this spiritual journey, but now he feels he’s lost everything, even himself. Sitting on the cold stones, he gazes up at the night sky wondering what’s left. And that is when he notices, nearby, a beautiful girl with two water urns. As he watches, she kneels by a pool of water illuminated with reflected starlight. She empties the urns, one into the pool, one onto the thirsty ground.

“What are you doing,” he asks her. She looks up at him, her eyes twinkling like stars. “I am refilling this pool, so that those who are thirsty may drink, and I am also watering the earth so that, come spring, the seeds will grow,” she tells him. And then she adds, “Come. Drink.” The Fool comes to kneel with her by the pool and drink. The water tastes wonderful, like liquid starlight. “I can see you are sad,” the girl continues, “and I know why. But you must remember that you have not lost all. Knowledge, possibilities, hope, you still have all of these. Like stars, they can lead you to a new future.” Even as she says this, she began to fade away, like dew, vanishing. All that remains is a gleam that was at the center of her forehead. This rises up and up, until it settles in the night sky as a shining star. “Follow your star,” the woman’s voice seems to sing from that light, “and have hope.” The Fool takes in a breath and rises. It is a dark night, a desolate land. But for the first time, he has a guiding light to show him the way. Distant as it is, it heals his heart, and restores his faith.

(Equinox vol.1 part II – from RITUAL OF THE 4° = 7¤ GRADE OF PHILOSOPHUS under The Pyramid of the Four Elements – a book by Crowley)

This Key represents a Star with seven principal and fourteen secondary rays, altogether twenty-one, the number of the divine name Eheieh. In the Egyptian sense it is Sirius, the Dog-Star, the star of Isis-Sothis. Around it are the seven planets. The nude figure {279} is the synthesis of Isis, Nephthys, and Hathoor. She is Aima, Binah, and Tebunah, the great Supernal Mother Aima Elohim pouring upon Earth the Waters of Creation. In This Key she is completely unveiled, whilst in the twenty-first she was only partially so. The two urns contain the influences of Chokhmah and Binah. On the right springs the Tree of Life, and on the left the Tree of the Knowledge of Good and of Evil, whereon the bird of Hermes alights; therefore this Key represents the restored World