The Tree of Life, the Thelemic Trinity, and English Qabalah.

(For an introduction of EQ, we recommend )

The basic logic of the Thelemic Trinity is Hadit and Nuit as infinitely small and infinitely large, with Horus as all particulars arising out of their interaction. The basic structure of the Tree of Life is similar, with the Supernals and Malkuth taking the positions of Hadit and Nuit respectively and Horus going with the Zer Anpin between. While this has a certain logical appeal, it leaves something to be desired in terms of mapping the initiatory process, since the Tree is normally approached as a bottom to top thing, whereas the Thelemic trinity seems to follow a sequence Horus as individuation, Nuit, Hadit, Horus as reintegration, similar to the AMSU formula (though Hadit and Nuit are more equal than the 1-2 pairs encountered in the Enochian material).

One issue is that the traditional take on the Tree derives from the Aeon of the Father, where the orientation is toward getting to Hadit. Also, the sequence of climbing the Tree reflects where human consciousness happens to start. The parallel between the pairing of the Supernals (Gimel has value 3 referring to the Supernals and gematria 73) and lower 7 (Zayin has value 7 and gematria 67) and Chokmah and Binah (gematria 73 and 67) can be extended to the pillars, suggesting associating Hadit with the right pillar and Nuit with the left. For the two lower triads, this then gives a connection with the trinity initiatory sequence. Moving through Tov into the Foundation (Yesod) behind is Horus as individuation. Hod and Netzach then fit with Nuit and Hadit, which fits with Hod as multiple manifest forms and Netzach as individual inspiration. Horus as reintegration would then relate to the integration of the lower four sephiroth, leading naturally to Tiphareth as Horus as individuation and so on for the middle triad. Moving beyond the Zer Anpin, we return to the original pairing of Hadit with the Supernals and Nuit with Malkuth. Moving into Binah fits with Horus as an individual realization, and reconnection with Malkuth fits with Nuit. These steps then fit with the letters Zayin and Cheth, which as 7 and 8 can refer to Binah plus the Zer Anpin and the lower eight sephiroth connected respectively. Zayin and Cheth are the paths leading to Binah.

From here, we need to consider the system of English Qaballa, a system of gematria that can be applied to The Book of the Law. There are a number of things in EQ and TBoL which point to the idea that numbers can by reduced by multiplying together their digits, somewhat as numbers can be reduced by adding digits in Pythagorean numerology. The number 11 as relating to Nuit, Hadit, and "all who are of us" would fit nicely with the formula 1*1=1. Verse I:25 can be taken as referring to the number 25, with 25 divides as 5*5, 5+5=10, and 2*5=10, this last fitting with the digits of 25. Nuit adds to 78, which reduces to 56, the number ascribed to her. The first question this idea raises is what to do with 0 digits. If these are included, most numbers will ultimately reduce to 0, and all will if we are allowed to put a 0 digit at the front of a number. This fits with "all numbers are infinite, there is no difference", but leaves us with a rather trivial system.

Consequently, I believe 0's should be ignored. All numbers except 0 can then be reduced to an integer from
1-9 by repeated reductions. 1 relates to the formula above, and thus to all things taken together. This seems to be an unintegrated unity, with the values for the words both and half, among others, reducing to 1. This might explain why it is said that Nuit should not be known as one, but as none.
Hadit's value reduces to 4, as does that for Khabs and various other words. Nuit's value reduces to 3, as does that for Khu and other words. These numbers seem to relate to these opposite of the trinity. Ra-Hoor-Khuit's value reduces to 2, as do words like kings and gold which fit with his personality, and like manifestation and wheel which refer to his place in the trinity as all things manifesting out of the interplay of Hadit and Nuit. As 4=2*2, Hadit can then be taken as secondary to Ra-Hoor-Khuit in some sense, which would seem to be that Hadit represents a deeper initiation than Ra-Hoor-Khuit. 8=2*2*2 then represents the step beyond that, where one is moving as Hadit acting through various avenues, as reflected in words like Aeon, sun, moon, and earth. 6=2*3 reflects Ra-Hoor-Khuit moving in Nuit's body, as reflected in words like life, death, love, and lust. 9=3*3 relates to specific things, like sword, seal, number, or words. The double meaning in Hadit's saying that his number is 9 to fools is that fools in the mundane sense miss the forest for the trees, whereas fools in the initiated sense are able to see divinity in all specifics and to work through specifics. 5=10/2 reflects a complement to 2, as in the interpretation of I:25 above, and words like Beast, king, priestess, and all suggest that this is material power required for the relatively abstract 2 to act. That leaves 7, which with words like beauty's, rapture, magician, and warriors seems to relate to inspiration. The numbers 2-4 fit with the initiatory pattern of the trinity, and the subsequent numbers seem to represent a continuation of that pattern, particularly in terms of the steps past the Zer Anpin we have been discussing. The numbers 5-6 seem to relate to Nuit's end of things and 7-9 to Hadit's. Relating back to the Tree, Daleth has gematria 434, a glyph of the Tree including Daath, and Daleth relates to Daath as child of the Supernals and to the reflection of this in Malkuth. The EQ numbers 4 and 5 seem to relate to the Daath and Malkuth sides of this respectively. Reducing to 6 are words such as love, lust, life, and death. This would seem to relate to Vav and Heh as the lower 7 in their stable form, the disruption of Daleth having been absorbed. Daleth, Heh, and Vav are the paths leading to Chokmah. Hadit says that he is 9 by the fools, which suggests an association of 9 with Kether. I believe that 7, 8, 9 relate to Binah, Chokmah, and Kether respectively, as they are defined in their roles in the IHVH formula. 7 thus differs from earlier numbers relating to Binah in terms of its place in relation to the other sephiroth. I think this 9-fold pattern can be seen in the groups of 10 passages beginning with each. The trinity is already reflected in the division of TBoL into parts, so this is clearer with the higher numbers. The movement from the 40's to the 50's in each section seems to involve a movement from a more abstract level to a more implementative and violent level. "This is of the 4: there is a fifth" in II:49 suggests the movement from 4 to 5, the babe in the egg suggesting Malkuth as egg containing the babe from above. The movement from 50's to 60's seems to leave behind the violence for a more rapturous state. Part I ends in the 60's because 7 returns to the Supernals and thus Hadit. Verses II:69 and III:69 suggest completion, and the 70's seem to begin a new phase at a deeper level. The references to double-wanded in III:34 and III:72 suggest that these last passages of Part III relate to Hrumachis, who takes over at the fall of the Great Equinox. A mundane equinox is a transitional period between phases, not a phase in itself, and Hrumachis and Ra-Hoor-Khuit seem to be similar to the elder Horus and Horus the war god of the Egyptians, Hrumachis taking over when the transition is complete. "Your time is nigh at hand" in III:71 would then refer to the end of the twins time, not the beginning. On the subject of EQ, TBoL says to obtain the order and value of the English letters. The order is presumably A=1, B=2, etc., and the value A=1, L=2, etc. We can thus presumably learn a lot about the letters if we can determine the meanings of the numbers 1-26. Based on the idea of reduction by multiplication, the words with a given value, and the verses with the corresponding number, I have come up with the following interpretations of these:

0: Potentiality
1: Everything, taken as a lump rather than seen through a particular structure
2: Horus and his role in the trinity
3: Nuit and her role in the trinity
4: Hadit and his role in the trinity
5: The Beast, the earthly powers which combine with Horus to allow action
6: Life, death, love, lust, etc. Horus at play within the body of Nuit
7: Inspiration, Binah
8: Hadit acting through Horus, Chokmah
9: Specifics, either as obscuring a deeper view or as deeper levels smoothly
integrated into the flow of things, Kether
10: Potentiality limited by the existent situation
11: 1*1=1 as discussed above
12: Horus as the individuality necessary to act within the entirety of 1, also
12=3(Nuit)*4(Hadit), giving a more specific variant on 1*1=1
13: Nuit embracing everything
14: Hadit as concealed within everything
15: The Beast as a part of entirety but unable to act effectively without Horus
16: Life, love, etc. as providing space within entirety for action
17: Inspiration clouded by the circumstances of its reception
18: Hadit as moving Horus mercilessly, with limited regard for the existing
19: Specifics as influence acting naturally within the existing situation
20: Horus's place within potentiality
21: Horus as standing outside the existing situation viewing it objectively
22: Horus reaching to the deeper realization of Hadit (2*2=4)
23: Horus at play within the body of Nuit (2*3=6)
24: Horus as controlled by Hadit (2*4=8)
25: Horus uniting with the Beast (2*5=10)
26: Horus able to act in 1 (2*6=12) by virtue of the space provided by 6

Capitalization in TBoL seems somewhat random, suggesting that it encodes
some information. I have taken the words capitalized as reflecting something

about the capital letter. It seems to me that the order number reflects the
outer aspect of the letter and the value number the inner. This gives the
following possible interpetations of the letters:

A (1,1) The two 1's again give the 1*1=1 formula, and so A involves this
formula reflected in the entirety of things
B (2,20) Horus as moved by his place/role within potentiality
C (3,13) Particular manifestations of Nuit reflecting Nuit as embracing all
D (4,6) The division and extremes of human life
E (5,25) The Beast reflecting the recurrent introduction of change through
union with Horus
F (6,18) Horus moved unflinchingly by Hadit reflected in life, love, etc.
G (7,11) Inspiration reflecting any expression of 1*1=1
H (8,4) Hadit exercising will through control of Horus
I (9,23) Horus at play with specifics in Nuit's body
J (10,16) Life as what enables possibilities within the limitations of the
existent situation
K (11,9) Specific spiritual keys within entirety as 1*1=1

L (12,2) Horus reflected in his ability to move within 1
M (13,21) Nuit's embrace of entirety allowing Horus to step outside and act
from there
N (14,14) Hadit as behind all
O (15,7) Beast stuck in 1 subject to disruptive inspiration
P (16,26) Horus's mastery of life, love, etc. allows him access to movement
in 1
Q (17,19) Inspiration outwardly obscured but inwardly doing what it has to
R (18,12) Outward constraints that allow Horus to enter
S (19,5) Outward wholeness of the Beast
T (20,24) Hadit entering through Horus's place in potentiality
U (21,17) Detatched view allows one to see inspiration behind obscurity
V (22,10) Aspects of limitation that are Hadit revealed through Horus
W (23,3) Horus as moving within Nuit's body as her servant
X (24,22) Hadit as controlling Horus by virtue of Horus's reaching for Hadit
Y (25,15) The Beast's joining with Horus as its natural role within 1
Z (26,8) Horus within 6 reflects his being moved by Hadit