January 23, 2019
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The General Description of the Path

tavvThis is path no. Thirty-two, joining Yesod to Malkuth. [1] Malkuth is otherness, everything we experience outside of ourselves.  We may be comfortable with otherness when surrounded  by familiar things, such as our homes and possessions.  Otherness can then become a part of the extended self.  Sometimes, through drugs, depression or fatigue, the sense of familiarity is dispelled and the otherness of the world is revealed. The masks slips, and we can see how we have invested the world with a personal meaning that no longer seems to be there .  This may be experienced as a paralysing loss of self, an experience decribed by Sartre in La Nausée. (Collin A. Low, The Hermetic Kabbalah, p. 324)

This path represents both (a) the lowest dregs of the astral plane, to which is attributed Saturn as the great astrological malefic, and (b) the universe in toto, represented by Brahma and Pan as the sum total of all existent intelligences. In the latter category is Gaea or Gé, the personification of earth. There is also the Norse Vodar, whose name indicates that he is the imperishable nature of the world, likened to the immensity of the indestructible forests, and like the Greek Pan, he is the representative of the silent, secret, and peaceful groves.56 Anderson, again, implies that Vida ris the eternal, wild, original, nature, the god of imperishable matter. Saturn, an early Italian god, is an earth deity too, he having taught the people agriculture, suppressed their savagery, and introduced them to civilization. In connection with (a), however, we have Sebek, the crododile god, signifying the grosset form of matter, and such correspondences as Assafoetida and all evil odors, and the Hindu Tamogunam, the quality of slothfulness and inertia. (Israel Regardie, Tree of Pomegrenates, p. ?)



 The Hebrew Letter Correspondence: Tav

Moshik-Hebrew-Typeface-TavThis is twenty-second letter of alphabet. This numerical value is 400. This letter means a T-shaped “cross.” When without a dôgesh it is pronounced as an “S.”55






The Tarot Trump Correspondence: XXI – The World

the---worldThe tarot card is XXI – The World, showing within a flowery wreath a female figure, who has come to be known as the Virgin of the World, giving this path added significance since it descends upon Malkuth, to which the Zohar allocates the final Héh, the Daughter, who is the refection below of the Shechinah on high. At the four corners of the cards are the four cherubic animals of the Apocalypse : the man, the eagle, the bull, and the lion.











The Egyptian Deity Correspondence #1: Maut

mautThe first Egyptian deity attribution for this path is Mau.  (Aleister Crowley, 777, p. 6; Israel Regardie, A GArden of Pomegrenates, p. 89) Mut, which meant mother in the ancient Egyptian language,[1] was an ancient Egyptian mother goddess with multiple aspects that changed over the thousands of years of the culture. Alternative spellings are Maut and Mout. She was considered a primal deity, associated with the waters from which everything was born through parthenogenesis. She also was depicted as a woman with the crowns of Egypt upon her head. The rulers of Egypt each supported her worship in their own way to emphasize their own authority and right to rule through an association with Mut.  Some of Mut’s many titles included World-Mother, Eye of Ra, Queen of the Goddesses, Lady of Heaven, Mother of the Gods, and She Who Gives Birth, But Was Herself Not Born of Any.

Mut was a title of the primordial waters of the cosmos, Naunet, in the Ogdoad cosmogony during what is called the Old Kingdom, the third through sixth dynasties, dated between 2,686 to 2,134 BCE However, the distinction between motherhood and cosmic water later diversified and lead to the separation of these identities, and Mut gained aspects of a creator goddess, since she was the mother from which the cosmos emerged.

The hieroglyph for Mut’s name, and for mother itself, was that of a vulture, which the Egyptians believed were very maternal creatures. Indeed, since Egyptian vultures have no significant differing markings between female and male of the species, being without sexual dimorphism, the Egyptians believed they were all females, who conceived their offspring by the wind herself, another parthenogenic concept.

In art, Mut was pictured as a woman with the wings of a vulture, holding an ankh, wearing the united crown of Upper and Lower Egypt and a dress of bright red or blue, with the feather of the goddess Ma’at at her feet.

Alternatively, as a result of her assimilations, Mut is sometimes depicted as a cobra, a cat, a cow, or as a lioness as well as the vulture.

Much later new myths held that since Mut had no parents, but was created from nothing; consequently, she could not have children and so adopted one instead.

Making up a complete triad of deities for the later pantheon of Thebes, it was said that Mut had adopted Menthu, god of war. This choice of completion for the triad should have proved popular, but because the isheru, the sacred lake outside Mut’s ancient temple in Karnak at Thebes, was the shape of a crescent moon, Khonsu, the moon god eventually replaced Menthu as Mut’s adopted son.

Lower and upper Egypt both already had patron deities–Wadjet and Nekhbet–respectively, indeed they also had lioness protector deities–Bast and Sekhmet–respectively. When Thebes rose to greater prominence, Mut absorbed these warrior goddesses as some of her aspects. First, Mut became Mut-Wadjet-Bast, then Mut-Sekhmet-Bast (Wadjet having merged into Bast), then Mut also assimilated Menhit, who was also a lioness goddess, and her adopted son’s wife, becoming Mut-Sekhmet-Bast-Menhit, and finally becoming Mut-Nekhbet.

Later in ancient Egyptian mythology deities of the pantheon were identified as equal pairs, female and male counterparts, having the same functions. In the later Middle Kingdom, when Thebes grew in importance, its patron, Amun also became more significant, and so Amaunet, who had been his female counterpart, was replaced with a more substantial mother-goddess, namely Mut, who became his wife. In that phase, Mut and Amun had a son, Khonsu, another moon deity.

The authority of Thebes waned later and Amun was assimilated into Ra. Mut, the doting mother, was assimilated into Hathor, the cow-goddess and mother of Horus who had become identified as Ra’s wife. Subsequently, when Ra assimilated Atum, the Ennead was absorbed as well, and so Mut-Hathor became identified as Isis (either as Isis-Hathor or Mut-Isis-Nekhbet), the most important of the females in the Ennead (the nine), and the patron of the queen. The Ennead proved to be a much more successful identity and the compound triad of Mut, Hathor, and Isis, became known as Isis alone—a cult that endured into the 7th century A.D. and spread to Greece, Rome, and Britain.

There are temples dedicated to Mut still standing in modern-day Egypt and Sudan, reflecting the widespread worship of her, but the center of her cult became the temple in Karnak. That temple had the statue that was regarded as an embodiment of her real ka. Her devotions included daily rituals by the pharaoh and her priestesses. Interior reliefs depict scenes of the priestesses, currently the only known remaining example of worship in ancient Egypt that was exclusively administered by women. The pharaoh Hatshepsut had the ancient temple to Mut at Karnak rebuilt during her rule in the Eighteenth Dynasty.

The pharaoh Hatshepsut had the ancient temple to Mut at Karnak rebuilt during her rule in the Eighteenth Dynasty. Previous excavators had thought that Amenhotep III had the temple built because of the hundreds of statues found there of Sekhmet that bore his name. However, Hatshepsut, who completed an enormous number of temples and public buildings, had completed the work seventy-five years earlier. She began the custom of depicting Mut with the crown of both Upper and Lower Egypt. It is thought that Amenhotep III removed most signs of Hatshepsut, while taking credit for the projects she had built.

Hatshepsut was a pharaoh who brought Mut to the fore again in the Egyptian pantheon, identifying strongly with the goddess. She stated that she was a descendant of Mut. She also associated herself with the image of Sekhmet, as the more aggressive aspect of the goddess, having served as a very successful warrior during the early portion of her reign as pharaoh.

Later in the same dynasty, Akhenaten suppressed the worship of Mut as well as the other deities when he promoted the monotheistic worship of his sun god, Aten. Tutankhamun later re-established her worship and his successors continued to associate themselves with Mut afterward.

Ramesses II added more work on the Mut temple during the nineteenth dynasty, as well as rebuilding an earlier temple in the same area, rededicating it to Amun and himself. He placed it so that people would have to pass his temple on their way to that of Mut.

Kushite pharaohs expanded the Mut temple and modified the Ramesses temple for use as the shrine of the celebrated birth of Amun and Khonsu, trying to integrate themselves into divine succession. They also installed their own priestesses among the ranks of the priestesses who officiated at the temple of Mut.

The Greek Ptolemaic dynasty added its own decorations and priestesses at the temple as well and used the authority of Mut to emphasize their own interests.

Later, the Roman emperor Tiberius rebuilt the site after a severe flood and his successors supported the temple until it fell into disuse, sometime around the third century A.D. Some of the later Roman officials used the stones from the temple for their own building projects, often without altering the images carved upon them.

The Egyptian Deity Correspondence #2: Sebek

sobekkThe second Egyptian deity attribution for this path is Sobek  (Aleister Crowley, 777, p. 6; Israel Regardie, A Garden of Pomegrenates, p. 89) (also called Sebek, Sochet, Sobk, and Sobki), and in Greek, Suchos (Σοῦχος) was an ancient Egyptian deity with a complex and fluid nature.[1] He is associated with the Nile crocodile and is either represented in its form or as a human with a crocodile head. Sobek was also associated with pharaonic power, fertility, and military prowess, but served additionally as a protective deity with apotropaic qualities, invoked particularly for protection against the dangers presented by the Nile river.

Sobek enjoyed a longstanding presence in the ancient Egyptian pantheon, from the Old Kingdom (c. 2686—2181 BCE) through the Roman period (c. 30 BCE—350 CE). He is first known from several different Pyramid Texts of the Old Kingdom, particularly from spell PT 317.[2] The spell, which praises the pharaoh as living incarnation of the crocodile god, reads:

Unis is Sobek, green of plumage, with alert face and raised fore, the splashing one who came from the thigh and tail of the great goddess in the sunlight…Unis has appeared as Sobek, Neith’s son. Unis will eat with his mouth, Unis will urinate and Unis will copulate with his penis. Unis is lord of semen, who takes women from their husbands to the place Unis likes according to his heart’s fancy.[3]

As one can understand from this text alone, Sobek was considered a violent, hyper-sexual, and erratic deity, prone to his primal whims. The origin of his name, Sbk[4] in ancient Egyptian, is debated among scholars, but many believe that it is derived from a causative of the verb “to impregnate.”[5]

Though Sobek was worshipped in the Old Kingdom, he truly gained prominence in the Middle Kingdom (c. 2055—1650 BCE), most notably under the Twelfth Dynasty king, Amenemhat III. Amenemhat III had taken a particular interest in the Faiyum region of Egypt, a region heavily associated with Sobek. Amenemhat and many of his dynastic contemporaries engaged in building projects to promote Sobek – projects that were often executed in the Faiyum. In this period, Sobek also underwent an important change: he was often fused with the falcon-headed god of divine kingship, Horus. This brought Sobek even closer with the kings of Egypt, thereby giving him a place of greater prominence in the Egyptian pantheon.[6] The fusion added a finer level of complexity to the god’s nature, as he was adopted into the divine triad of Horus and his two parents: Osiris and Isis.[7]

Sobek first acquired a role as a solar deity through his connection to Horus, but this was further strengthened in later periods with the emergence of Sobek-Ra, a fusion of Sobek and Egypt’s primary sun god, Ra. Sobek-Horus persisted as a figure in the New Kingdom (1550—1069 BCE), but it was not until the last dynasties of Egypt that Sobek-Ra gained prominence. This understanding of the god was maintained after the fall of Egypt’s last native dynasty in Ptolemaic and Roman Egypt (c. 332 BCE—390 CE). The prestige of both Sobek and Sobek-Ra endured in this time period and tributes to him attained greater prominence – both through the expansion of his dedicated cultic sites and a concerted scholarly effort to make him the subject of religious doctrine.[8]

Sobek is, above all else, an aggressive and animalistic deity who lives up to the vicious reputation of his patron animal, the large and violent Nile crocodile. Some of his common epithets betray this nature succinctly, the most notable of which being: “he who loves robbery,” “he who eats while he also mates,” and “pointed of teeth.”[12] However, he also displays grand benevolence in more than one celebrated myth. After his association with Horus and consequent adoption into the Osirian triad of Osiris, Isis, and Horus in the Middle Kingdom, Sobek became associated with Isis as a healer of the deceased Osiris (following his violent murder by Set in the central Osiris myth).[13] In fact, though many scholars believe that the name of Sobek, Sbk, is derived from s-bAk, “to impregnate,” others postulate that it is a participial form of the verb sbq,[14] an alternative writing of sAq, “to unite,” thereby meaning Sbk could roughly translate to “he who unites (the dismembered limbs of Osiris).”[15]

It is from this association with healing that Sobek was considered a protective deity. His fierceness was able to ward off evil while simultaneously defending the innocent. He was thus made a subject of personal piety and a common recipient of votive offerings, particularly in the later periods of ancient Egyptian history. It was not uncommon, particularly in Ptolemaic and Roman Egypt, for crocodiles to be preserved as mummies in order to present at Sobek’s cultic centers.[16] Sobek was also offered mummified crocodile eggs, meant to emphasize the cyclical nature of his solar attributes as Sobek-Ra.[17] Likewise, crocodiles were raised on religious grounds as living incarnations of Sobek. Upon their deaths, they were mummified in a grand ritual display as sacred, but earthly, manifestations of their patron god. This practice was executed specifically at the main temple of Crocodilopolis.[18] It should also be mentioned that these mummified crocodiles have been found with baby crocodiles in their mouths and on their backs. The crocodile – one of the few non-mammals that diligently care for their young – often transports its offspring in this manner. The practice of preserving this aspect of the animal’s behavior via mummification is likely intended to emphasize the protective and nurturing aspects of the fierce Sobek, as he protects the Egyptian people in the same manner that the crocodile protects its young.[19]

In Ptolemaic and Roman Egypt, a “local monograph” called the Book of the Faiyum centered on Sobek with a considerable portion devoted to the journey made by Sobek-Ra each day with the movement of the sun through the sky. The text also focuses heavily on Sobek’s central role in creation as a manifestation of Ra, as he is said to have risen from the primal waters of Lake Moeris, not unlike the Ogdoad in the traditional creation myth of Hermopolis.[20]

Many varied copies of the book exist and many scholars feel that it was produced in large quantities as a “best-seller” in antiquity. The integral relationship between the Faiyum and Sobek is highlighted via this text, and his far reaching influence is seen in localities that are outside of the Faiyum as well; a portion of the book is copied on the Upper Egyptian (meaning southern Egyptian) Temple of Kom Ombo.[21]

Cult centers

The entire Faiyum region — the “Land of the Lake” in Egyptian (specifically referring to Lake Moeris) — served as a cult center of Sobek.[9] Most Faiyum towns developed their own localized versions of the god, such as Soknebtunis at Tebtunis, Sokonnokonni at Bacchias, and Souxei at an unknown site in the area. At Karanis, two forms of the god were worshipped: Pnepheros and Petsuchos. There, mummified crocodiles were employed as cult images of Petsuchos.[10]

Sobek Shedety, the patron of the Faiyum’s centrally located capital, Crocodilopolis (or Egyptian “Shedet”), was the most prominent form of the god. Extensive building programs honoring Sobek were realized in Shedet, as it was the capital of the entire Arsinoite nome and consequently the most important city in the region. It is thought that the effort to expand Sobek’s main temple was initially driven by Ptolemy II.[9] Specialized priests in the main temple at Shedet functioned solely to serve Sobek, boasting titles like “prophet of the crocodile-gods” and “one who buries of the bodies of the crocodile-gods of the Land of the Lake.”[11]

Outside the Faiyum, Kom Ombo, in southern Egypt, was the biggest cultic center of Sobek, particularly during the Ptolemaic and Roman periods. The temple at this site was called the “Per-Sobek,” meaning the “house of Sobek.”[11]

The Hindu Deity Correspondence: Brahma, Tamogunam

Brahma--Brahmā (Sanskrit: ब्रह्मा; IAST: Brahmā) is the Hindu god (deva) of creation and one of the Trimūrti, the others being Vishnu and Shiva.  In Sanskrit grammar, the noun stem brahman forms two distinct nouns; one is a neuter noun bráhman, whose nominative singular form is brahma ब्रह्म; this noun has a generalized and abstract meaning. Contrasted to the neuter noun is the masculine noun brahmán, whose nominative singular form is brahmā ब्रह्मा. This noun is used to refer to a person, and as the proper name of a deity Brahmā .  According to the Brahmā Purāņa, he is the father of Manu, and from Manu all human beings are descended. In the Rāmāyaņa and the Mahābhārata, he is often referred to as the progenitor or great grandsire of all human beings. He is not to be confused with the Supreme Cosmic Spirit in Hindu Vedānta philosophy known as Brahman, which is genderless. As per Hindu tradition, Vedas never got created by anyone. It always existed from time immemorial. [1] Brahmā’s wife is Saraswati. Saraswati is also known by names such as Sāvitri and Gāyatri, and has taken different forms throughout history. Brahmā is often identified with Prajāpati, a Vedic deity. Being the husband of Saraswati or Vaac Devi (the Goddess of Speech), Brahma is also known as “Vaagish,” meaning “Lord of Speech and Sound.”  He is clad in red clothes. Brahmā is traditionally depicted with four heads, four faces, and four arms. With each head, He continually recites one of the four Vedas. He is often depicted with a white beard (especially in North India), indicating the nearly eternal nature of his existence. Unlike most other Hindu gods, Brahmā holds no weapons. One of his hands holds a scepter. Another of his hands holds a book. Brahmā also holds a string of prayer beads called the ‘akṣamālā’ (literally “garland of eyes”), which He uses to keep track of the Universe’s time. He is also shown holding the Vedas.

There are many other stories in the Purāņas about the gradual decrease in Lord Brahmā’s importance. Followers of Hinduism believe that Humans cannot afford to lose the blessings of Brahmā and Sarasvati, without whom the populace would lack creativity, knowledge to solve mankind’s woes. There is a story of a fifth head. This head came when Shatrupa started flying away from him upwards and the head came on top of the four heads – symbolizing lust and ego. the head was decapitated by Shiva returning Brahmā to his four head avatar which gave birth to the Vedas. The fifth head stayed with Shiva hence Shiva got the name Kapali.

According to Shri Madha Bhagawata Mahapurana, Brahmā was born through Vishnu’s navel, Vishnu is the main source of whatsoever exists in the world; that is created by him of a part of his own body materials in this universe,;later he was wondered about the establishment of Mankind in the planet, hence at first he has created a lotus from his navel and from lotus Brahmā origin. According to the Purāņas, Brahmā is self-born in the lotus flower. Another legend says that Brahmā was born in water, or from a seed that later became the golden egg. From this golden egg, Brahmā, the creator was born, as Hiranyagarbha. The remaining materials of this golden egg expanded into the Brahmānḍa or Universe. Being born in water, Brahmā is also called as Kanja (born in water). There is a story for Sharsa brahma hence the concept of multiple universe as every Brahmā creates his Bhramand (universe) for one Brahmā year.

At the beginning of the process of creation, Brahmā creates the four Kumāras or the Caturṣaņa. However, they refuse his order to procreate and instead devote themselves to God[vague] and celibacy.

He then proceeds to create from his mind ten sons or Prajāpatis (used in another[which?] sense), who are believed to be the fathers of the human race. But since all these sons were born out of his mind rather than body, they are called Mānas Putras or mind-sons or spirits. The Manusmŗti and Bhāgavat Purāņa enumerate them as:[citation needed]

Brahmā had ten sons and one daughter (Named Shatrupa- one who can take hundred forms) born from various parts of his body:

  1. Marichi
  2. Atri
  3. Angirasa
  4. Pulaha
  5. Pulasthya
  6. Krathu
  7. Vashista
  8. Prachethasa
  9. Bhrigu
  10. Narada

Within Vedic and Purāņic scripture Brahmā is described as only occasionally interfering in the affairs of the other devas (gods), and even more rarely in mortal affairs. He did force Soma to give Tara back to her husband, Bŗhaspati. Among the offspring from his body are Dharma and Adharma, Krodha, Lobha, and others.

Within Vedic and Purāņic scripture Brahmā is described as only occasionally interfering in the affairs of the other devas (gods), and even more rarely in mortal affairs. He did force Soma to give Tara back to her husband, Bŗhaspati. Among the offspring from his body are Dharma and Adharma, Krodha, Lobha, and others.

The Color Correspondence: Black

000000The scared color attribution for this path is  black. (Israel Regardie, A Garden of Pomegrenates, p.  89; Aleister Crowley, 777, p. 7)

The scared color correspondence for Binah is black, (Aleister Crowley, 777, p. 7) and the reason for that, Israel Regardie tells us, is because ” it is negative and receptive of all things.” (Israel Regardie, A Garden of Pomegrenates, p. 44)  Black is the color of coal, ebony, and of outer space. It is the darkest color, the result of the absence of or complete absorption of light. It is the opposite of white and often represents darkness in contrast with light.[1] 

Black was one of the first colors used by artists in neolithic cave paintings. In the 14th century, it began to be worn by royalty, the clergy, judges and government officials in much of Europe. It became the color worn by English romantic poets, businessmen and statesmen in the 19th century, and a high fashion color in the 20th century.

In the Roman Empire, it became the color of mourning, and over the centuries it was frequently associated with death, evil, witches and magic. As in the Western World today, it is also the color most commonly associated with mourning, evil, magic, the end, violence, power, secrets, and elegance.[2]

Black was one of the first colors used by artists in neolithic cave paintings. In the 14th century, it began to be worn by royalty, the clergy, judges and government officials in much of Europe. It became the color worn by English romantic poets, businessmen and statesmen in the 19th century, and a high fashion color in the 20th century.  In the Roman Empire, it became the color of mourning, and over the centuries it was frequently associated with death, evil, witches and magic. As in the Western World today, it is also the color most commonly associated with mourning, evil, magic, the end, violence, power, secrets, and elegance.[2]

For the ancient Egyptians, black had very positive associations. it was the color of the rich black soil flooded by the Nile. It was the color of Anubis, the god of the underworld, who took the form of a black jackal, and offered protection against evil to the dead.

For the ancient Greeks, black was also the color of the underworld, separated from the world of the living by the river Acheron, whose water was black. Those who had committed the worst sins were sent to Tartarus, the deepest and darkest level. In the center was the palace of Hades, the king of the underworld, where he was seated upon a black ebony throne.

Black was one of the most important colors used by ancient Greek artists. In the 6th century BC, they began making black-figure pottery and later red figure pottery, using a highly original technique. In black-figure pottery, the artist would paint figures with a glossy clay slip on a red clay pot. When the pot was fired, the figures painted with the slip would turn black, against a red background. Later they reversed the process, painting the spaces between the figures with slip. This created magnificent red figures against a glossy black background.[6]

In the social hierarchy of ancient Rome, purple was the color reserved for the Emperor; red was the color worn by soldiers (red cloaks for the officers, red tunics for the soldiers); white the color worn by the priests, and black was worn by craftsmen and artisans. The black they wore was not deep and rich; the vegetable dyes used to make black were not solid or lasting, so the blacks often turned out faded gray or brown.[citation needed]

In Latin, the word for black, ater and to darken, atere, were associated with cruelty, brutality and evil. They were the root of the English words “atrocious” and “atrocity”.[7]

Black was also the Roman color of death and mourning. In the 2nd century BC Roman magistrates began to wear a dark toga, called a toga pulla, to funeral ceremonies. Later, under the Empire, the family of the deceased also wore dark colors for a long period; then, after a banquet to mark the end of mourning, exchanged the black for a white toga. In Roman poetry, death was called the hora nigra, the black hour.[3]

The German and Scandinavian peoples worshipped their own goddess of the night, Nótt, who crossed the sky in a chariot drawn by a black horse. They also feared Hel, the goddess of the kingdom of the dead, whose skin was black on one side and red on the other. They also held sacred the crow. They believed that Odin, the king of the Nordic pantheon, had two black crows, Huginn and Muninn, who served as his agents, traveling the world for him, watching and listening.[8]

While black was the color worn by the Catholic rules of Europe, it was also the emblematic color of the Protestant Reformation in Europe and the Puritans in England and America. Jean Calvin, Melanchton and other Protestant theologians denounced the richly colored and decorated interiors of Roman Catholic churches. They saw the color red, worn by the Pope and his Cardinals, as the color of luxury, sin, and human folly.[14]

In the second part of the 17th century, Europe and America experienced an epidemic of fear of witchcraft. People widely believed that the devil appeared at midnight in a ceremony called a black mass or black sabbath, usually in the form of a black animal, often a goat, a dog, a wolf, a bear, a deer or a rooster, accompanied by their familiar spirits, black cats, serpents and other black creatures. This was the origin of the widespread superstition about black cats and other black animals. In Medieval Flanders, in a ceremony called Kattenstoet. black cats were thrown from the belfry of the Cloth Hall of Ypres to ward off witchcraft.[17]   Witch trials were common in both Europe and America during this period. During the notorious Salem witch trials in New England in 1692–93, one of those on trial was accused of being able turn into a “black thing with a blue cap,” and others of having familiars in the form of a black dog, a black cat and a black bird.[18] Nineteen women and men were hanged as witches.[19]

In the 18th century, during the European Age of Enlightenment, black receded as a fashion color. Paris became the fashion capital, and pastels, blues, greens, yellow and white became the colors of the nobility and upper classes. But after the French Revolution, black again became the dominant color.   Black was the color of the industrial revolution, largely fueled by coal, and later by oil. Thanks to coal smoke, the buildings of the large cities of Europe and America gradually turned black. Charles Dickens and other writers described the dark streets and smoky skies of London, and they were vividly illustrated in the engravings of French artist Gustave Doré.

A different kind of black was an important part of the romantic movement in literature. Black was the color of melancholy, the dominant theme of romanticism. The novels of the period were filled with castles, ruins, dungeons, storms, and meetings at midnight. The leading poets of the movement were usually portrayed dressed in black, usually with a white shirt and open collar, and a scarf carelessly over their shoulder, Percy Bysshe Shelley and Lord Byron helped create the enduring stereotpype of the romantic poet.

Black dominated literature and fashion in the 19th century, and played a large role in painting. James McNeil Whistler made the color the subject of his most famous painting, Arrangement in grey and black number one (1871), better known as Whistler’s Mother.

Some 19th-century French painters had a low opinion of black: “Reject black,” Paul Gauguin said, “and that mix of black and white they call gray. Nothing is black, nothing is gray.”[20] But Édouard Manet used blacks for their strength and dramatic effect. Manet’s portrait of painter Berthe Morisot was a study in black which perfectly captured her spirit of independence. The black gave the painting power and immediacy; he even changed her eyes, which were green, to black to strengthen the effect.[21] Henri Matisse quoted the French impressionist Pissarro telling him, “Manet is stronger than us all – he made light with black.”[22]

Auguste Renoir used luminous blacks, especially in his portraits. When someone told him that black was not a color, Renoir replied: “What makes you think that? Black is the queen of colors. I always detested Prussian blue. I tried to replace black with a mixure of red and blue, I tried using cobalt blue or ultramarine, but I always came back to ivory black.”[23]

Vincent van Gogh used black lines to outline many of the objects in his paintings, such as the bed in the famous painting of his bedroom. making them stand apart. His painting of black crows over a cornfield, painted shortly before he died, was particularly agitated and haunting.

In the late 19th century, black also became the color of anarchism.

In the 20th century, black was the color of Italian and German fascism. (See political movements.)

In art, black regained some of the territory that it had lost during the 19th century. The Russian painter Kasimir Malevich, a member of the Suprematist movement, created the Black Square in 1915, is widely considered the first purely abstract painting. He wrote, “The painted work is no longer simply the imitation of reality, but is this very reality … It is not a demonstration of ability, but the materialization of an idea.”[24]

Black was also appreciated by Henri Matisse. “When I didn’t know what color to put down, I put down black,” he said in 1945. “Black is a force: I used black as ballast to simplify the construction … Since the impressionists it seems to have made continuous progress, taking a more and more important part in color orchestration, comparable to that of the double bass as a solo instrument.”[25]

In the 1950s, black came to be a symbol of individuality and intellectual and social rebellion, the color of those who didn’t accept established norms and values. In Paris, it was worn by Left-Bank intellectuals and performers such as Juliette Greco, and by some members of the Beat Movement in New York and San Francisco.[26] Black leather jackets were worn by motorcycle gangs such as the Hells Angels and street gangs on the fringes of society in the United States. Black as a color of rebellion was celebrated in such films as The Wild One, with Marlon Brando. By the end of the 20th century, black was the emblematic color of the punk subculture punk fashion, and the goth subculture. Goth fashion, which emerged in England in the 1980s, was inspired by Victorian era mourning dress.

In Christian theology, black was the color of the universe before God created light. In many religious cultures, from Mesoamerica to Oceania to India and Japan, the world was created out of a primordial darkness.[54] In the Bible the light of faith and Christianity is often contrasted with the darkness of ignorance and paganism.

In Christianity, the Devil is considered the “prince of darkness.” The term was used in John Milton‘s poem Paradise Lost, published in 1667, referring to Satan, who is viewed as the embodiment of evil. It is an English translation of the Latin phrase princeps tenebrarum, which occurs in the Acts of Pilate, written in the fourth century, in the 11th-century hymn Rhythmus de die mortis by Pietro Damiani,[55] and in a sermon by Bernard of Clairvaux[56] from the 12th century. The phrase also occurs in King Lear by William Shakespeare (c. 1606), Act III, Scene IV, l. 14: ‘The prince of darkness is a gentleman.”

Priests and pastors of the Roman Catholic, Eastern Orthodox and Protestant churches commonly wear black, as do monks of the Benedictine Order, who consider it the color of humility and penitence.

  • In Islam, black, along with green, plays an important symbolic role. It is the color of the Black Standard, the banner that is said to have been carried by the soldiers of the Prophet Muhammad. It is also used as a symbol in Shi’a Islam (heralding the advent of the Mahdi), and the flag of followers of Islamism and Jihadism.
  • In Hinduism, the goddess Kali, goddess of time and change, is portrayed with black or dark blue skin. wearing a necklace adorned with severed heads and hands. Her name means “The black one”.[57]

A “black day” (or week or month) usually refers to tragic date. The Romans marked fasti days with white stones and nefasti days with black. The term is often used to remember massacres. Black months include the Black September in Jordan, when large numbers of Palestinians were killed, and Black July in Sri Lanka, the killing of members of the Tamil population by the Sinhalese government.

In the financial world, the term often refers to a dramatic drop in the stock market. For example, the Wall Street Crash 1929, the stock market crash on October 29, 1929, which is the start of the Great Depression, is nicknamed Black Tuesday, and was preceded by Black Thursday, a downturn on October 24 the previous week.

In western popular culture, black has long been associated with evil and darkness. It is the traditional color of witchcraft and black magic.

In the Book of Revelation, the last book in the New Testament of the BIble, the Four Horsemen of the Apocalypse are supposed to announce the Apocalypse before the Last Judgment. The horseman representing famine rides a black horse.

The vampire of literature and films, such as Count Dracula of the Bram Stoker novel, dressed in black, and could only move at night. The Wicked Witch of the West in the 1939 film The Wizard of Oz, became the archetype of witches for generations of children. Whereas witches and sorcerers inspired real fear in the 17th century, in the 21st century children and adults dressed as witches for Halloween parties and parades.

lack is frequently used as a color of power, law and authority. In many countries judges and magistrates wear black robes. That custom began in Europe in the 13th and 14th centuries. Jurists, magistrates and certain other court officials in France began to wear long black robes during the reign of Philip IV of France (1285–1314), and in England from the time of Edward I (1271–1307). The custom spread to the cities of Italy at about the same time, between 1300 and 1320. The robes of judges resembled those worn by the clergy, and represented the law and authority of the King, while those of the clergy represented the law of God and authority of the church.[60]

Until the 20th century most police uniforms were black, until they were largely replaced by a less menacing blue in France, the U.S. and other countries. In both the United States and Britain, police cars are frequently black and white. Such British police cars are called panda cars and an American police car is often simply called a Black and whites. The riot control units of the Basque Autonomous Police in Spain are known as beltzak (“blacks”) after their uniform.

Black today is the most common color for limousines and the official cars of government officials.

Black evening dress is still worn at many solemn occasions or ceremonies, from graduations to formal balls. Graduation gowns are copied from the gowns worn by university professors in the Middle Ages, which in turn were copied from the robes worn by judges and priests, who often taught at the early universities. The mortarboard hat worn by graduates is adapted from a square cap called a biretta worn by Medieval professors and clerics

The Precious Stone Correspondence: Onyx

black_onyxThe precious stone attribution for this path is onyx (Aleister Crowley, 777, p. 10). Onyx is a banded variety of chalcedony. The colors of its bands range from white to almost every color (save some shades, such as purple or blue). Commonly, specimens of onyx contain bands of black and/or white.  Onyx comes through Latin (of the same spelling), from the Greek ὄνυξ, meaning “claw” or “fingernail”. With its fleshtone color, onyx can be said to resemble a fingernail. The English word “nail” is cognate with the Greek word.[1] 

Onyx is formed of bands of chalcedony in alternating colors. It is cryptocrystalline, consisting of fine intergrowths of the silica minerals quartz and moganite. Its bands are parallel to one another, as opposed to the more chaotic banding that often occurs in agates.[2]

Sardonyx is a variant in which the colored bands are sard (shades of red) rather than black. Black onyx is perhaps the most famous variety, but is not as common as onyx with colored bands. Artificial treatments have been used since ancient times to produce both the black color in “black onyx” and the reds and yellows in sardonyx. Most “black onyx” on the market is artificially colored.[3][4]

Onyx is a gemstone found in various regions of the world, particularly Brazil.[citation needed] It can also be found in Uruguay,[citation needed] Pakistan,[citation needed] Sri Lanka,[citation needed] India,[citation needed] Hawaii[citation needed] and Madagascar.[citation needed] Onyx is formed in the gas cavities of lava.[citation needed]

t has a long history of use for hardstone carving and jewellery, where it is usually cut as a cabochon or into beads. It has also been used for intaglio and hardstone cameo engraved gems, where the bands make the image contrast with the ground.[10] Some onyx is natural but much of the material in commerce is produced by the staining of agate.[11]

Onyx was used in Egypt as early as the Second Dynasty to make bowls and other pottery items.[12] Use of sardonyx appears in the art of Minoan Crete, notably from the archaeological recoveries at Knossos.[13] Onyx is also mentioned in the Bible at various points, such as in Genesis 2:12 “and the gold of that land is good: there is bdellium and the onyx stone”, and such as the priests’ garments and the foundation of the city of Heaven in Revelation.[14]

Onyx was known to the Ancient Greeks and Romans.[15] The first-century naturalist Pliny the Elder described both type of onyx and various artificial treatment techniques in his Naturalis Historia.[7]

Slabs of onyx (from the Atlas Mountains) were famously used by Mies van der Rohe in Villa Tugendhat at Brno (completed 1930) to create a shimmering semi-translucent interior wall.[16]

The Sacred Plant Correspondence: Ash, Cypress & Nightshades

nightshadesConcerning the sacred plant attribution for this path, Crowley talks about “Ash, Cypress, Nightshade, yew and Hellebore.” (Aleister Crowley, 777, p. 10) Regardie talks only about Nightshade (Israel regardie, A Garden of Pomegrenates, p. 89)

The Solanaceae, or nightshades, is an economically important family of flowering plants. The family ranges from annual and perennial herbs to vines, lianas, epiphytes, shrubs and trees, and includes a number of important agricultural crops, medicinal plants, spices, weeds, and ornamentals. Many members of the family contain potent alkaloids, and some are highly toxic, but many cultures eat nightshades, in some cases as staple foods. The family belongs to the order Solanales, in the asterid group dicotyledons (Magnoliopsida).[2] The Solanaceae consists of approximately 98 genera and some 2,700 species,[3] with a great diversity of habitats, morphology and ecology.

The name Solanaceae derives from the genus Solanum, “the nightshade plant”. The etymology of the Latin word is unclear. The name may come from a perceived resemblance of certain solanaceous flowers to the sun and its rays. At least one species of Solanum is known as the “sunberry”. Alternatively, the name could originate from the Latin verb solari, meaning “to soothe”, presumably referring to the soothing pharmacological properties of some of the psychoactive species of the family.

The family has a worldwide distribution, being present on all continents except Antarctica. The greatest diversity in species is found in South America and Central America.

The Solanaceae include a number of commonly collected or cultivated species. The most economically important genus of the family is Solanum, which contains the potato (Solanum tuberosum, in fact, another common name of the family is the “potato family”), the tomato (Solanum lycopersicum), and the eggplant or aubergine (Solanum melongena). Another important genus, Capsicum, produces both chili peppers and bell peppers.

The genus Physalis produces the so-called groundcherries, as well as the tomatillo (Physalis philadelphica), the Cape gooseberry and the Chinese lantern. The genus Lycium contains the boxthorns and the wolfberry Lycium barbarum. Nicotiana contains, among other species, the plant that produces tobacco. Some other important members of Solanaceae include a number of ornamental plants such as Petunia, Browallia and Lycianthes, the source of psychoactive alkaloids, Datura, Mandragora (mandrake), and Atropa belladonna (deadly nightshade). Certain species are universally known for their medicinal uses, their psychotropic effects, or for being poisonous.

With the exception of tobacco (Nicotiana tabacum, Nicotianoideae) and petunia (Petunia x hybrida, Petunioideae), most of the economically important genera are contained in the subfamily Solanoideae. Finally, but not less importantly, the Solanaceae include many model organisms which are important in the investigation of fundamental biological questions at cellular, molecular, and genetic levels, such as tobacco and the petunia.

Alkaloids are nitrogenous organic substances produced by plants as a secondary metabolite and which have an intense physiological action on animals even at low doses. Solanaceae are known for having a diverse range of alkaloids. To humans, these alkaloids can be desirable, toxic, or both. The tropanes are the most well-known of the alkaloids found in the Solanaceae. The plants that contain these substances have been used for centuries as poisons. However, despite being recognized as poisons, many of these substances have invaluable pharmaceutical properties. The many species contain a variety of alkaloids that can be more or less active or poisonous, such as scopolamine, atropine, hyoscyamine, and nicotine. They are found in plants such as the henbane (Hyoscyamus albus), belladonna (Atropa belladonna), datura or jimson (Datura stramonium), mandrake (Mandragora autumnalis), tobacco, and others.

Even though the Solanaceae are found on all the continents except Antarctica, the greatest variety of species are found in Central America and South America. Another two centres of diversity include Australia and Africa. They occupy a great number of different ecosystems, from deserts to rainforests, and they are often found in the secondary vegetation that colonizes disturbed areas.


Cypress is the name applied to many plants in the cypress family Cupressaceae, which is a conifer of northern temperate regions. Most cypress species are trees, while a few are shrubsCupressus sempervirens is famous for its longevity, and has been a popular garden plant for thousands of years.  The word cypress is derived from Old French cipres, which was imported from Latin cypressus the latinisation of the Greek κυπάρισσος (kyparissos).[1][2]

Eucalyptus regnans, known variously by the common names giant ash, mountain ash, Victorian ash, swamp gum, Tasmanian oak or stringy gum, is a species of Eucalyptus native to southeastern Australia, in Tasmania and Victoria. Historically, it has been known to attain heights over 114 metres (374 ft), making it one of the tallest tree species in the world and the tallest flowering plant. Victorian Botanist Ferdinand von Mueller described Eucalyptus regnans in 1871.[1] An evergreen tree, Eucalyptus regnans is the tallest of the eucalypts, growing to 70–114.4 m (230–375 feet), with a straight, grey trunk, smooth-barked except for the rough basal 5–15 metres (16–49 ft). The leaves are falcate (sickle-shaped) to lanceolate, 9–14 centimetres (3.5–5.5 in) long and 1.5–2.5 centimetres (0.6–1.0 in) broad, with a long acuminate apex and smooth margin, green to grey-green with a reddish petiole. The flowers are produced in clusters of 9–15 together.  Eucalyptus regnans is valued for its timber, and has been harvested in very large quantities. Primary uses are sawlogging and woodchipping. It was a major source of newsprint in the 20th century. Much of the present woodchip harvest is exported to Japan. While the area of natural stands with large old trees is rapidly decreasing, substantial areas of regrowth exist and it is increasingly grown in plantations, the long, straight, fast growing trunks being much more commercially valuable than the old growth timber.  It is a medium weight timber (about 680 kg/m³) and rather coarse (stringy) in texture. Gum veins are common. The wood is easy to work and the grain is straight with long, clear sections without knots. The wood works reasonably well for steam-bending. Primary uses for sawn wood are furniture, flooring (where its very pale blonde colour is highly prized), panelling, veneer, plywood, window frames, general construction. The wood has sometimes been used for wood wool and cooperage. However, the wood needs steam reconditioning for high value applications, due to a tendency to collapse on drying. This wood is highly regarded by builders, furniture makers and architects.[8]

The Sacred Animal Correspondence: The Crocodile

american-crocodileThe sacred animal correspondence for this path is  the crocodile (Aleister Crowley, 777, p. 10) Crocodiles (subfamily Crocodylinae) or true crocodiles are large aquatic reptiles that live throughout the tropics in Africa, Asia, the Americas and Australia.  The word “crocodile” comes from the Ancient Greek κροκόδιλος (crocodilos), “lizard,” used in the phrase ho krokódilos tou potamoú, “the lizard of the (Nile) river”. There are several variant Greek forms of the word attested, including the later form κροκόδειλος (crocodeilos)[4] found cited in many English reference works.[5] In the Koine Greek of Roman times, crocodilos and crocodeilos would have been pronounced identically, and either or both may be the source of the Latinized form crocodīlus used by the ancient Romans. Crocodilos or crocodeilos is a compound of krokè (“pebbles”), and drilos/dreilos (“worm”), although drilos is only attested as a colloquial term for “penis”.[5] It is ascribed to Herodotus, and supposedly describes the basking habits of the Egyptian crocodile.[6]  The form crocodrillus is attested in Medieval Latin.[5] It is not clear whether this is a medieval corruption or derives from alternate Greco-Latin forms (late Greek corcodrillos and corcodrillion are attested). A (further) corrupted form cocodrille is found in Old French and was borrowed into Middle English as cocodril(le). The Modern English form crocodile was adapted directly from the Classical Latin crocodīlus in the 16th century, replacing the earlier form. The use of -y- in the scientific name Crocodylus (and forms derived from it) is a corruption introduced by Laurenti (1768).  Crocodylinae, in which all its members are considered true crocodiles, is classified as a biological subfamily. A broader sense of the term crocodile, Crocodylidae that includes Tomistoma, is not used in this article. The term crocodile here applies only to the species within the subfamily of Crocodylinae. The term is sometimes used even more loosely to include all extant members of the order Crocodilia, which includes Tomistoma, the alligators and caimans (family Alligatoridae), the gharials (family Gavialidae), and all other living and fossil Crocodylomorpha.

Crocodile size, morphology, behavior and ecology somewhat differs between species. However, they have many similarities in these areas as well. All crocodiles are semiaquatic and tend to congregate in freshwater habitats such as rivers, lakes, wetlands and sometimes in brackish water and saltwater. They are carnivorous animals, feeding mostly on vertebrates such as fish, reptiles, birds and mammals, and sometimes on invertebrates such as molluscs and crustaceans, depending on species and age. All crocodiles are tropical species that unlike alligators, are very sensitive to cold. They first separated from other crocodilians during the Eocene epoch, about 55 million years ago.[3] Many species are at the risk of extinction, some being classified as critically endangered.

A crocodile’s physical traits allow it to be a successful predator. Its external morphology is a sign of its aquatic and predatory lifestyle. Its streamlined body enables it to swim swiftly, it also tucks its feet to the side while swimming, which makes it faster by decreasing water resistance. They have webbed feet which, though not used to propel the animal through the water, allow them to make fast turns and sudden moves in the water or initiate swimming. Webbed feet are an advantage in shallower water, where the animal sometimes moves around by walking. Crocodiles have a palatal flap, a rigid tissue at the back of the mouth that blocks the entry of water. The palate has a special path from the nostril to the glottis that bypasses the mouth. The nostrils are closed during submergence.

Crocodilians are more closely related to birds and dinosaurs than to most animals classified as reptiles, the three families being included in the group Archosauria (‘ruling reptiles’). Despite their prehistoric look, crocodiles are among the more biologically complex reptiles. Unlike other reptiles, a crocodile has a cerebral cortex, a four-chambered heart, and the functional equivalent of a diaphragm, by incorporating muscles used for aquatic locomotion into respiration.[31] Salt glands are present in the tongues of crocodiles and they have a pore opening on the surface of the tongue, which is a trait that separates them from alligators. Salt glands are dysfunctional in Alligatoridae.[20] Their function appears to be similar to that of salt glands in marine turtles. Crocodiles do not have sweat glands and release heat through their mouths. They often sleep with their mouths open and may pant like a dog.[32] Four species of freshwater crocodile climb trees to bask in areas lacking a shoreline.[33]

The Magical Weapon Attribution: The Sickle

sicleA sickle is a hand-held agricultural tool with a variously curved blade typically used for harvesting grain crops or cutting succulent forage chiefly for feeding livestock (either freshly cut or dried as hay).

The diversity of sickles that have been used around the globe is staggering. Between the dawn of the Iron Age and present, hundreds of region-specific variants of this basic forage-cutting tool were forged of iron, later steel. Within the industrial set-up, when the trip hammer took over from men swinging their strong arms at the anvil (between 16th and 17th century) some models of sickles were produced in up to six different sizes.[citation needed]

One noteworthy feature of sickles is that their edges have been made in two very distinct manners/patterns – smooth or serrated. While both can (albeit with a different technique) be used for cutting either green grass or mature cereals, it is the serrated sickle that still dominates the duty of harvesting grain – with other words the “reaping”. Modern kitchen knives with serrated edges, as well as grain-harvesting machines use the same design principle as prehistoric sickles.

The inside of the blade’s curve is sharp, so that the user can either draw or swing it against the base of the crop, catching the stems in the curve and slicing them at the same time. The material to be cut may be held in a bunch in the other hand (for example when reaping), held in place by a wooden stick, or left free. When held in a bunch, the sickle action is typically towards the user (left to right for a right-handed user), but when used free the sickle is usually swung the opposite way. Other colloquial/regional names for principally the same tool are: grasshook, swap hook, rip-hook, slash-hook, reaping hook, brishing hook or bagging hook.

The blades of sickle models intended primarily for the cutting of grass are sometimes “cranked”, meaning they are off-set downwards from the handle, which makes it easier to keep the blade closer to the ground. Sickles used for reaping do not benefit by this feature because cereals are usually not cut as close to the ground surface. Instead, what distinguishes this latter group is their often (though not always) serrated edges.

A blade which is used regularly to cut the silica-rich stems of cereal crops acquires a characteristic sickle-gloss, or wear pattern.

As a weapon

Like other farming tools, sickles lend themselves naturally as improvised bladed weapons. Examples include the Japanese kusarigama, the Japanese and Filipino kama, the Chinese chicken sickles, and the makraka of the Zande people of north central Africa. Paulus Hector Mair, the author of a German Renaissance combat manual also has a chapter about fighting with sickles.

The Yetziraic title Correspondence: The Administrative Intelligence

an dits Yetziraic title “the Administrative Intelligence.” (Aleister Crowley, 777, p. 4)



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