Essentially "The Three Scrolls" are two things. First, in the form of tables, they are an extensive supplement to the traditional material of this type compiled in chart form principally by Cornelius Agrippa and Aliester Crowley. As such they comprise many categories of completely new material.

Secondly, the Scrolls are three separate systems sufficient unto themselves. The material is arranged here in a new way to facilitate specific meditations. One can easily journey through and internalize all the attributions pertaining to any particular Sephira or path because they all appear together on one page. The main idea behind the sequence of categories is symmetry and balance. The particular rational for the designation of "opposites" and "hierarchical" relationships will be evident upon study(1).

Scroll T is also presented in the traditional arrangement, as in Crowley's famous book 777 so that the student can view all the attributions in any particular category together on one page, for instance, all of the animal or stone attributions in one place. This material is presented ahead of the new style tables.

It should be appreciated here that in Hebrew theology Jehovah is considered to be the universal principle or Totality of All(2). The earthbound manifestation of Jehovah subdivides into Satan, the principle of evil, and Adonai, the principle of good. In this context Satan is not really the opposite of Jehovah, but merely part of Jehovah's total scheme of things. In other words Jehovah is and includes both Satan and Adonai. This principle applies througout this entire volume.

It must also be understood that none of the Legendary or Elemental Beings would, in their native cultures, be assigned hierarchically relative to attributions from any other culture. For instance, in Norse mythology the elves, known as the Alfar, are at least the equal of men in size and nobility. Only further south have they been made small and mischievous(3).

Each of the Scrolls has a preliminary page showing the categories of attributions side by side for comparison. Apart from any ideas relating to good or evil, the "upper" attributions deal with that which might be thought of as being in natural allegiance, beneficial, or even delightful to the Magician; whereas the "lower" attributions comprise that which is may be adversarial, problematical, or capable of causing dependency.

Caution is a watchword on any journey, real or imaginary, as for example under 13, for an animal, we meet the dog, who is sometimes unexpectedly vicious or even deadly, whereas, for a legendary being, we encounter the ghost, who is often benign, or at least harmless, except perhaps to those of the lower degrees. To the Evolutionary Dualist of course, all attributions will be useful.

Specific commentary on individual attributions plus additional options can be found in the notes immediately following Scroll T. Most attributions are not explained. Many may even seem cryptic. The reason is to make the reader think. It should again be stressed that the student is encouraged to substitute attributions which are appropriate to his own spiritual heritage, as for example, under Holidays and Magical Symbols. This also applies in simple matters of preference such as with Pleasures, Perfumes, and Nutrients (Food).

The material in the Scrolls is grouped so as to deal with Tarot-Qabalah, the Elements, and Alchemy as separate disciplines. The Scrolls are presented in this sequence because it is felt that the study will flow most easily in this direction. They may however, be studied in any sequence the student desires. Even though there is some overlap of material among the Three Scrolls, the material on Alchemy actually constitutes a very different approach than the other two. The student may wish to master it first for the liberating effect thus produced. Alchemy came first in the author's own attainment, but was helped by an acquaintance with Qabalah and the Elements plus a thorough mastery of psychology. Abbreviations in the tables sometimes eliminate vowels.