The Secret Code of Creation
Donald Tyson
1. Tetragrammaton. 2. Angels. 3. Cabala. 4. Magic. 5. Bible.
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Book Details
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| 300 p |
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ISBN
| 0-7387-0528-4 |
Copyright©
| 1995 by Donald Tyson |
Donald Tyson is a Canadian from Halifax, Nova Scotia. Early in life he was
drawn to science by an intense fascination with astronomy, building a telescope
by hand when he was eight. He began university seeking a science degree, but
became disillusioned with the aridity and futility of a mechanistic view of the
universe and shifted his major to English. After graduating with honors he has
pursued a writing career.
Now he devotes his life to the attainment of a complete gnosis of the art of
magic in theory and practice. His purpose is to formulate an accessible system
of personal training composed of East and West, past and present, that will
help the individual discover the reason for one's existence and a way to fulfill it.
....
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Introduction
Ofall the words of power employed in magic since the dawn of time,
none is more mysterious and profound than the Ineffable Name of
God with four Hebrew letters, IHVH (717'1, called by the Greeks
Tetragrammaton. By uttering it, God created the world and
breathed life into the first man. Moses called upon its authority to bring
down the ten plagues on Egypt. Solomon used it to compel the spirits of the
earth to build the first temple at Jerusalem, then turned it upon them and
sealed them beneath the sea in a prison of brass. Prophets and exorcists
used its fabled might to restore the dead to life, to rule storms and calm the
seas, to turn back the course of the sun, and to drive demons out of those possessed.
So revered was the Name by the ancient Jewish priests that they forbade
anyone to speak it. After the fall of Herod's Temple to the Romans in
A.D. 70, its true pronunciation was lost to the general Jewish population, but
esoteric sects and solitary magicians continued to rely upon its potency as
the foundation of all their works. In the Middle Ages, Ba'alai Shem, or Masters
of the Name, employed Tetragrammaton to heal the sick and banish evil spirits.
One such Ba'al Shem was the great Jewish magician Rabbi Loew of
Prague, who breathed life into lifeless clay by means of the power of the
IHVH and with it created the dreaded Golem. During the Renaissance,
Johannes Reuchlin and other Christian kabbalists transformed Tetragrammaton
into the esoteric fivefold Name of Jesus and proclaimed it the key to
all the mysteries. Alchemists employed it prominently in their emblems, as
did visionary mystics such as Robert Fludd and Jacob Boehme.
Almost all the great figures in occultism over the past two centuries
have recorded observations and speculations about the Name. The nineteenth-
century French magician Gerard Encausse, better known by his pen
name Papus, devoted most of his influential work, The Tarot of the Bohemians,
to unraveling its secrets. His countryman Alphonse Louis Constant,
who wrote under the name Eliphas Levi, spent entire chapters of his popular
books on magic wrestling with the meaning of Tetragrammaton. The
speculations of these and many other occult writers have been collected
together for the first time in Appendix B. It is fascinating to compare the
words of Levi with those of Papus; of S.L. MacGregor Mathers, the leader of
the Golden Dawn, with those of Aleister Crowley, his former student and the
self-proclaimed Great Beast of the Apocalypse; of Helena P. Blavatsky, the
leader of the Theosophists, with Paul Foster Case, the founder of Builders of
the Adytum; of P.D. Ouspensky, the disillusioned former pupil of the mystic
Gurdjieff, with Frater Achad, a rebellious student of Crowley.
Even in modern times, Tetragrammaton continues to exert a powerful fascination
over magicians working in the Western tradition of ceremonial
magic. Contemporary kabbalists and occultists discover in the arrangement of
the four letters of the Ineffable Name the essential pattern of the entire universe.
The many magical correspondences of its Hebrew letters with the elements,
the tarot, the magical instruments, the compass points, the winds, the
sephiroth of the kabbalah, the planets and the signs of the zodiac, are examined
in detail in Chapter 111, where the vital role of Tetragrammaton at the
very heart of the Western magical tradition is established beyond dispute.
Yet this book gives more than just the fascinating ancient history and
modern magical use of the Name. It examines the symbolic relationship of
the letters from a numerical and a graphic perspective. The significance of
the dual threefold and fourfold composition of the Name, which is so vital to
its true understanding, is treated in depth. From this analysis, a bridge is
constructed linking the four elements, the seven planets, and the twelve
signs of the zodiac. Tetragrammaton is shown to be the primeval binary code
that forms the basis for the genetic pattern of DNA and the language of
modern computers and digital storage systems. It is also the foundation for
two ancient methods of divination-the sixty-four hexagrams of the I Ching
of China and the sixteen geomantic figures of medieval Europe.
Presented here is a totally original technique for invoking and banishing
the Banners of the Name (twenty-four forms, twelve overt and twelve occult,
that result from the permutation of the four letters), with a new symbol that
I have christened the tetragram. It is used in much the same way as the
pentagram is employed in ceremonial magic for invoking and banishing the
four elements. This technique will prove of immense value to occultists, both
in their ritual work and as a mnemonic for the forms and associations of the
Banners. As I will demonstrate, it also provides a graphic explanation of the
underlying relationship between the Banners and the zodiac signs.
The fivefold names of Jesus, IHShVH and IHVShH, which were created
by the Christian kabbalists of the Renaissance to supplant IHVH, are examined
in both a theoretical and practical way, and their vital role in The
Hieroglyphic Monad of John Dee is revealed. Clues provided by Dee in his
Monad and in his Enochian Keys lead to the extraction, by traditional kabbalistic
methods, of a previously unsuspected order of twenty-four angels,
which I have named the Wings of the Wind, from the biblical book of the
Revelation of St. John the Divine. These angels will be of extreme interest
to kabbalists and Enochian magicians alike. Not only are they of great practical
value in ritual magic, but they support the theory of an underlying connection
between Dee's hieroglyphic monad, his Enochian diaries, and the
biblical book of Revelation.
In addition to all this, methods are provided for vibrating upon the
breath the twenty-four Banners of Tetragrammaton; for using a new technique
called the commanding voice to implant instructions directly into the
subconscious of others, bypassing their conscious control; for creating a set
of powerful Banner rings and ritually charging them with the Wings of the
Winds; for resurrecting the lost ancient Hebrew divination by Urim and
Thummim; and for assuming the god-form of the warrior Christ of Revelation
to command the Enochian and Banner angels.
The complex structure of Tetragrammaton and its various permutations
is expressed by two very important symbolic forms: the throne of God,
described by St. John in Revelation 4; and the cosmic clock, which appears
throughout the Enochian diaries of John Dee, but particularly in the third
and fourteenth Enochian Keys. As I will demonstrate in this work, it is possible
to prove that the throne and the cosmic clock are at root the same syrnbol,
both designed to express the structure and parts of IHVH. The throne of
God and the cosmic clock illustrate the strong link that exists between the
vision of St. John, Dee's Hieroglyphic Monad, and the Enochian diaries, and
unlock many of the secrets in these works. Because the throne and clock are
so important in understanding Tetragrammaton, I have examined the system
of Enochian magic in considerable detail in Chapter XVI.
Appendix A contains the corrected English text of all eighteen Enochian
Keys and the Key of the Thirty Aethers, with an accompanying analysis of
the symbolism in the Keys. This study shows the angels of the Keys to possess
the same apocalyptic nature as those described by St. John the Divine
in his biblical book of Revelation.
I have put forward the theory, which will undoubtedly arouse controversy,
that the Watchtowers and Enochian Keys are parts of a great ritual of
ceremonial magic designed to trigger the chaotic final destruction of our universe.
In my opinion it was the desire, perhaps the necessity, of the
Enochian angels that this destruction of the world be initiated by humanity
itself through the instrument of the forty-eight Keys, which open the protective
guardian gates of the four Watchtowers and allow the entry into our
time-space of the forces of Coronzon, the great dragon.
The gates of the Watchtowers cannot be forced open from the outside.
They open inward. We must ourselves unlock them with the Keys and initiate
our own annihilation. This is the terrible legacy of human free will-we
are free to choose our own destruction. It was to set the stage for this potential
apocalypse (which will not happen unless we make it happen) that the
angels gave the patterns of the Watchtowers and the Keys to Dee, who never
grasped their true purpose during his lifetime.
Many of the occult correspondences found in this book differ from those in
the widely used Golden Dawn system of magic. Although I have a high respect
for the magical ability and knowledge of the founders of the Hermetic Order
of the Golden Dawn, it is time modern occultists recognized that they were not
infallible. They worked from a limited number of flawed sources, and sometimes
they made mistakes. Rather than slavishly follow the rules laid down by
them nearly a century ago, I have preferred to analyze my sources independently,
and where I disagree with the Golden Dawn, I have not hesitated to
make changes in the occult correspondences. These departures from the
Golden Dawn system have been pointed out to avoid confusion.
Much of the work I am doing is completely new, and I sometimes make
mistakes myself. In my book The New Magus? where I presented the correct
order of the twelve Banners of Tetragrammaton for the first time, I
applied each elemental trine of Banners to its corresponding elemental trine
of signs counterclockwise around the zodiac, in the order cardinal, fixed,
mutable, because this is the usual order of the signs and I saw no reason to
depart from it. However, in developing the invoking and banishing sigils of
the Banners presented in the present work, I became aware that each elemental
trine of Banners should have been applied to its elemental trine of
signs clockwise, in the order cardinal, mutable, fixed.
This important change is necessitated by the inherent, underlying
graphic structure of the Banners, which was only revealed when I applied
*New Millennium Magic, an updated and expanded version of The New Magus, will be available in May 1996 from Llewellyn Worldwide, Ltd.
the Banners to the tetragram in the course of generating the Banner sigils.
Since I had not developed the sigils when I wrote The New Magus, I was
unable to take advantage of this new information, which is completely set forth in Chapter V.
This book offers the most complete treatment of the Name, both in
theory and practice, that has ever been presented. The sections on the sigils
of the tetragram, the hieroglyphic monad of John Dee, the angels known as
the Wings of the Winds, the Banner rings, the divination by Urim and
Thummim, the twelve stones of the tribes of Israel, the breastplate of Aaron,
the ring of Solomon, and the Enochian Watchtowers and Keys, all represent
groundbreaking work in magic. It is my sincere hope that some of the innovations
presented here will find their place in the day-to-day practices of
kabbalists, ritual magicians, and astrologers over the years to come.
LVX
DONALD TYSON
March 21,1994
Bedford, Nova Scotia
....
Table of Contents
Introduction ..................x~n
CHAPTER I
History of the Name 1
CHAPTER I1
Traditional Meanings 7
CHAPTER I11
Correspondences I3
CHAPTER IV
Understanding the Name 19
CHAPTER V
Invoking the Name 31
CHAPTERVI
Vibrating the Name 37
CHAPTER VII
Pentagrammaton 47
CHAPTER VIII
The Hieroglyphic Monad 55
CHAPTER M
TheTwelveStones 67
CHAPTER X
The Breastplate of Aaron 77
CHAPTER XI
The Ring of Solomon 87
CHAPTER XI1
BannerRings 97
CHAPTER XI11
Empowering the Rings I05
CHAPTER XIV
Form and Function of the Wings I 19
CHAPTER XV
Assuming the Christ-Form I47
CHAPTER XVI
The Watchtowers and the Keys I63
APPENDM A
TheKeys ..................................................1 89
FirstKey ..............................................1 90
SecondKey ............................................1 91
ThirdKey ............................................. 193
FourthKey ...........................................1.9 7
FifthKey .............................................. 199
SixthKey .............................................2 01
SeventhKey ...........................................2 02
EighthKey .............................................2 04
NinthKey . . . . . . . . . . .2 07
TenthKey .............................................2.1 1
EleventhKey ..........................................2 16
TwelfthKey ............................................2 18
ThirteenthKey . . . . . . . . .2 19
FourteenthKey . . . . . . . . . . .2 21
FifteenthKey .........................................2.2 5
SixteenthKey ..........................................2 27
SeventeenthKey . . . . . . . . . . . .2 28
EighteenthKey . . . .. . . . . . . . .2 29
Key of the Thirty Aethers . . . . . . . .2 30
APPENDIX B
Commentaries on Tetragrammaton 239
APPENDIX C
The Hours of the Wings 257
APPENDIX D
The Stones on the Breastplate 259
APPENDIX E
Table of the Banners 2 61
APPENDIX F
The Banners According to Agrippa 2 65
APPENDIX G
The Twelve Apostles 2 67
APPENDM H
Numerical Breakdown of the Banners 2 69
APPENDM I ,
Table of the Hebrew Alphabet 2 73
APPENDIX J
Table of the Enochian Alphabet 275
GENERALINDEX ............... 277
Screenbook
....
FIRST EDITION
Fourth Printing, 2004
(formerly titled Tetragrammaton, three printings, 1998)
Cover design by Kevin R. Brown
Cover illustration O John Hunt
Cover background and fire images O Photodisc
Editing, design and layout by David Godwin and Darwin Holmstro