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Thomas-Karlsson-Qabala-Qliphoth Q•"" ""· QLwu01·u ANI> Cotmc MA<:tc 10 ~004-2009 'nlOma, Karls>on Publishtd b,y :AJNA:. P. 0. Box 15'1.3, Jnck•onvillc. OR 975.30, USA www.ajnabound.com Ori,t>inoltitl~ Kabbala. IJilfot och den goeLiska mngin First published by Ouroboro' ProdukLion. Sweden. 'l004 Translottd b,y Tomn11c Eriksson 11/u.rtmtionr ·r. K.-tola. title pngc nftcr Luc:as Cranndt (ca. 15~2) Conic triangle (pagt 19~) b,y 'IllOnla<; Karls.on Boo/; d~.sig11 {; f!/pograph,y T Benninghaus & 1: Kewla Primed b,y Titomson·Shorc Second cdirion. ISUN 978·0·97~1820-1-0 TABLE OF CoNTENTs Preface 9 The 'Jtcc of Lif<· bt•fore thl' Fall - lmroduclion 13 '1'11 ~. QABALAII "~ o rllf LuT St o•· ~~ Tiu· Origin of thl· Qabalah ~3 Definition~ of Qabalah 'ln TI1c !:lephiroth and thl·1h·l· of Lifl· '18 Atn Soph and the Sephiroth 33 Tiu~ 1\,ent)'-two Paths 37 The 1h·e of Ltfe bcfon.• tlw fall 31! Lucifl•r-Daath 39 TI1e Fall of Ludlcr 4• Tite Opcniug of the Ab)~~ 44 Lilitl•-Daath and dw F'allcu Sophia 45 TtH: NATUIU. or Ev11. 48 The Scphira Cd)llrah allli the Origin of Evil 54 Ccburah and SatUII s6 Ccburah and Ct·eation 57 TIH.' Destroyed World., sll 1lw King<. of Edom flo Cl•burah and the Zinvum 61 Tiw Breaking of the Vc,wl., ()4 TuE QtiPIIOltt 66 Demouolog) 6g 11tc Qhphouc· Ocmonolob" of Ehpha., Lc,; 73 Kclippath Nogah 74 The Qliphoth and the Shd.inah 75 TuF S1TIIA AlinA 7R 'l11c Primordiality of Evil 79 TI1e Siu-a Ahra a-. J Jell 8o Sparl.. s in clw Sitra Ahra 81 Adam Bdiyp'al 83 The Bl.wl.. L1~ht 83 TI1e Outer Tree 85 TnF TarF or Kr.o\\ 1.•oc:r 86 Two 1'i'('t'' and Two \('t-.lon~ of th<.' Tomh 90 The Serpent in the Carden of Eden: TI1e Infringement of E\ il 93 £,·il Come.; from the \ onh 94 Tut Vet\\ ON Ev11 11\ TIIi>QABALAII 96 TI1e Root of Evil 100 What i~ Evil '? IO'l. TilE Qi.II'IIO'I'IC lr.ITIA11()N 106 Tu £ Tt:N QLII'IIOTII ll'l. Lilich ll'l. Gamaliel 116 Samael 11 9 A'arab Zaraq 1'1.2 Thagirion l'l-4 Colarhab 129 Cha'agshcblah 130 TI1e Ah)'~ 132 Sacarid 133 Chagirl 13.') TI1aumicl 136 (,liii'IIOTIC IJI.VOC:A'II{)Jio'l 14'l ·n,e Opcmng of cht• St•vcn Cacc' •44 'l11e Naamah Invocation •45 The Lilith Invocation 146 'l11c Adraml'lcch lnvoC':lcion 147 'l11c B;~al I nvocaciou •411 Tn• QuPnOTtc: TP'I'If'l'> •so Pa1hworl..inp; through the 'lhuuifaxath 1\mncl •s• TI1antifaxath Vi.,ualintion 157 C.OFTIC ~1ACIC 161 Solomonian Magit t6'l Shcmhamfora<.h 165 The Dcmonolog) of chc Coccia 168 Evocation~ and Invocations •7• The Ritual Magic of IIH' Coccia '73 TI1e Ritual'lbols •71! A Demonic Jncamation According 10 t.hc Crimorium Vcrum •79 TIJC Demons of thr Crimorium Vc•·um 189 TI1c 72. Demon' of clw Cm•ciu • 9:~ Occult Corrcspondcnct•s 'l tO Practical Cocti<· \1a~ic 'liS Cocric Experience~ 'll7 Epilogue 'l'l5 Bibliography 'l'l9 Appc ndb.: Qliphcmc aud M)thological Corrc~poudt•ut"t'' 'l3:J PREFACE ( :onceptions regarding magic, higher powers. gods and how I<> contact chem are most likely as old as mankind itself. The lirst civilizations were created when the civil states arose more th:lll five thousand years ago. 1l1e strucwre of the high cultures was reminiscent of theocracies and was primarily govemed by priests or 1·ulers who claimed to be divine or reincarnated gods. 'l11e written language, the mythologies of amiquity, astrology, world religions, the foundation of the Qabalah and science were t·~tablished. Currents of lbought from this age can be found 111 both contemporary occultism and religious conceptions of today. Wl'itten languages would have a tremendous impact on magic, not least since it is otherwise next tO impossible to memorize the adva.nced rituals and traditions in the correct manner. Thus, n scholarly or lligher form of magic emerged which differed in its structUre from the lolkish or lower magic as it is occasion­ ally called. Folk.ish magic is mainly concerned with increasing the harvest. personal protection, cu riJlg diseases, making one's cattle feel at ease, ere. lntellecrually it is based on a symbolic l:mguage that rests on the premise that each symbol is associ­ ated with a force that has a magical potency in the form of a hierarchical system. Some symbols are superior to others, and are consequently more powerful. Gena in symbols correspond to orher symbols. It is alt ogetllet· irrelevant if the magician believes in this or not. Magic is thought to be effective if it is conducted in the proper manner. Relativism regarding symbols, like that which can be found in the \Vicca of wday, is categorically in- 9 compatibl e will1 the mind~ct of elder dmcs, both in higher and lesser forms of magic. Scholarly or higher magic has far greater ambitions than folk­ ish magic. Occultists have at all limes sought treasures, riches, kingdoms, wisdom and even the possibility of becoming a god. through higher magic. The rituals of tJ1c old scholarly books of tJ1e Black Arts are. unlike the folkish tradition, very advanced and often comain conjurations of demons. Subsequem to the occult renaissance of the tgth cenwry, scholarly magic was a mixture of common operative magic and divinntory magic. Or·di­ nary magic with wax dolls, intended co cause harm to an enemy, was combined with divinawry magic to gain contact with the demon that., hopefully, would assist the magician in the accom­ plishment of hi s will. WitJ1 tJ1e atTival of occultists like S. L. MacGregor Mathers, Aleister Crowley and Di on Fonune. a new view on magic dawned. TI1e mental and meditative aspects were focused upon. Attentpt~ were made to com act higher powers and other worlds using mediLati on, u·ancc. rituals and other techniques. The main problem with this form of magic is that even its most prominent practitioners and spoke,mcn were uncertain as to whether it dealt with pure fantasies or supernatural beings. Con temporal)' magic as is practiced by. for instance. Dragon Rouge, could be refen-ed to as a form of divinaLOI)' magic. Aided by different techniques. primarily in the form of visualizations in combina­ tion witll rituals, the prcsem day magician aucmpts to enter into other ('asu-al') worlds and contact higher beings, spirits and de­ mons. The Qabalah was, funhcnnore, a great source of inspira­ tion tJ1at would constitute the foundation of the magical syMem and world image of the Colden Dawn. During the Renaissance, mystics had already used rhc Qabalah and mcditalive trance to leave the body and enter into the divine, something that hence can be viewed as a precut'SOr tO contemporary magical systems. 10 Occultism is a fusion of theoiOb'Y· asu-ology, science and al­ dwmy. It appeared as far back as amiquiry and expresses a t l t·~ire to explor·e the unknown, finding rhe trurh and break­ lllfl, limits. Occultists have u-avcled outside established religions dlld science in striving to find the divine secr-ets. Occulrism has orlways been eclectic. Ideas and inspiration have been found 111 dilfercnt mythological systems, and attempts were made to unit(' them and create a symhcsis. One sucl1 example is the ();rb:tlah with its id ea~ regarding the aspects of Cod and Cod's rralurc. Together with its numerological system, it has had a ~rt•at innuence on both Christian my~ricism and western occult­ ••nt The Qabalal1 has always been conu-oversial. The famous (or Infamous) Clavicula Salomoms, rhe Key of Solomon, was banned hy the InquisitOr Nikolaus Eymerich during U)(' 14th cenwry. 'l11cre is hardly any doubt that the book was used for illicit purposes. A gr-oup of conspirators used the Ke.!ls of Solomon in .111 auernpted assassination of the pope Urban vrrr. Despite sev­ o•ral attempts they failed and no demons appeared. One of tl1e ploucrs caught fright, left the group and betrayed his former partners. Today it is olien believed that occultism nourishes in secret ~ocicties, more or less. Most famous in Swedrn arc without doubt the Colden Dawn, Ordo Tcmpli Orientis (O.T.O.) and Dragon Rouge. This is defacto a relatively new phenomena that ha~ its foundation in the lodges of Freemasonry, which emerged during the r8tl1 century, something that was partly caused by Jacobites in exile (as a matter of curiosity we ca11 mention tl1at Mathers was, although li ving in thr IVTong century, a devoted Jacobite). Previous to th e 19th century. it was prcdomjnantly lone mystics who were occultists, a majori ty of which were ec­ clesiastical f1·ee thinkers, who ri sked being convicted as heretics, especially after the major church reformations rhar were initi­ ated during the rr th ccmury. Others were scientists, mystics and II alchemists Like Paracclsus, John Dee and, not least. the Swede Johannes Bureus. Qahalah, Qliphoth and Coetic Magic by Thomas Karlsson be­ stows the reader with a genuine picture of how the Judco­ Christian Qabalah is perceived in the contemporary, esoteric conceptUal world, above all pertaining to the Qliphorh and Goelic magic.. i.e. the darker aspects of tl1e divine. The book is not strictly an academic work, but an esoteric tCJrt. Qabalah, Qliphoth and C11e1ic Magic is a combination of science and the c1uest for esoteric knowledge in tn.tc occultistic spirit.
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