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[email protected] Complacency serves the old gods. TABLE OFCONTENTS INTRODUCTION CHAPTER ONE A history of the Kabbalah including a breakdown of the Talmud, Mishnah and Ghemarah. CHAPTER TWO 5 A history of the formation of the Hebrew script from its inception to the present day. A lecture on the 22 letters of the Hebrew Alphabet. CHAPTER THREE 15 A Schemhamphoresh Lecture of the Golden Dawn. CHAPTER FOUR 37 A discussion of the early books of Kabbalistic teachings; the Sepher Yetvrah; Bahir; Zahar; Hecaloth texts. CHAPTER FIVE 72 The Four Worlds; Three Veils of Negative Existence; The Ten Sephiroth, 32 Paths of Wisdom; Four Color Scales. CHAPTER SIX 79 The Macroprosopus and Microprosopus or Countenance Theory. CHAPTER SEVEN 89 The Soul of the Kabbalah in its divisions and its analogy to Eastern Subtle Body anatomy. CHAPTER EIGHT 127 The Garden of Eden before, during and after the Fall. CHAPTER NINE 135 The Qlippoth lecture by Mathers for Golden Dawn initiates. CHAPTER TEN 147 The Seven heavens of Assiah, Yetzirah, and Briah: The Functions of the Seraphim; The Serpent of Brass, CHAPTER ELEVEN 157 Alchemy and the Kabbalah applied to the Sepher Yetzirah; The Aesch Mezareph, The 50 Gates of Understanding and Homer's Golden Chain. CHAPTER TWELVE 173 Golden Dawn lecture on the twelve Tribes and Astrology. CHAPTER THIRTEEN 181 The Literal Kabbalah and its various divisions. APPENDIX 187 The Seals of the Angels of the Schemphamphoresch. DIAGRAMS 1. The Angels of the Schemhamphoresch 14 2. The Six Directions of Space 45 3. The 231 permutations 46 4. The Seven-Branch Candlestick 49 5. The Table of Shewbread 51 6. The Tree of Life in the Four Worlds 54 7. The Three Veilsof Negative Existence 57 8. The Tree of Life 59 9. The Face of the Second Adam 83 10. The Four Letters applied to the Countenance or PartsufimTheory 85 11. The Soul of the Kabbalah 88 12. The Kabbalah and Man 115 13. The Garden of Eden Beforethe Fall 126 14. The Garden of Eden 130 15. The Garden of Eden After the Fall. 133 16. Infernal Habitations 137 17. Averse Powersat the Feet of the Cherub 139 18. The Twelve Princes of the Qlippoth 141 19. The Evil and AverseTree 144 20. The Seven Heavens of Assiah 149 21. The Seven Heavens ofYetzirah 151 22. The Seven Heavens of Briah 152 23. The Seraphim 153 24. The Serpent of Brass 155 25. The Tree of Metals (lst version) 160 26. The Tree of Metals (2nd versions) 161 27. Homer's Golden Chain and the 50 Gates of Understanding 171 28. The Seventy-TwoSeals of the Angels of the Schemhamphoresch 188 The Tree of Life FOREWORD All seekers on the path begin with questions such as "Who am I?" "Why am I here?" "What is the purpose of life?" Eventually, from a deeper level of consciousness, comes an answer, "perhaps it is to attain knowledge and wisdom" ... direct knowledge about your own nature, the purpose of the world you live in and its relationship to God and Man. If you have asked yourself these questions, perhaps the Kabalah will present you with answers and additional challenges as you travel the pathways to your ultimate goal. It is a tradition that is concerned with the transmission of the knowledge you seek. It is a most profound and effec- tive system of esoteric training when applied in a practical approach. This system of relationships among mystical symbols is used to open access to hidden parts of the mind, beyond reason; to learn the inner nature of man, the inner reality or essence of things. We determine this inner meaning based upon observance of the outer. In a more practical way, we are using the techniques and principles of Kabbalah as calisthenics of consciousness; to develop the power of the mind, to realize conscious energy, to reduce the Earth plane to order and harmony, to live in this world, continually evolving toward the light. Heaven is a state of consciousness and our purpose is to be more than what we are today, to have an experience that transcends "our ordering self-awareness." The Golden Dawn System of Magic is based on Kabalistic theory. The discipline and perseverance required in the pursuit of these studies in actuality rival those of the Eastern Yogic tradition. Westerners, who in general require more active participation on their pathway of evolution, will find this approach more suited to their The Kabbalah ofthe Golden Dawn needs, and most often more easily assimilated into their daily lives. Instead of escaping from the material world, the task is to bring it wholly into a state of balance and harmony-thus releasing one from material worries and enabling him/her to move to the next level of development. Alchemy is the transition from one state to another. This is an excellent way to describe what the student of magic or practical Kaballah is working to accomplish. Through these processes one is able to bring about changes on many different levels, which equate with the four worlds of Kabbalah: Physical: It is possible to retard aging, to heal, and to create evolutionary changes in the physical body. Mental: Through magic and the creation of changes on the astral plane one becomes the architect of his/her own environment. Emotional: If one begins with the proper foundqation, the result is the abiliry to accomplish psychological/ana- lytical change. Spiritual: Evolvement of the soul, individuation, con- versation with the Higher Self (our divine aspectj-s-all these are possible. Soror M.A.A.E.M. Ra Horakhty Temple Federal Way, Washington INTRODUCTION The Hermetic Order of the Golden Dawn has attracted enormous inter- est in recent years, not merely from the many groups of practicing occultists who have based their activities on the Golden Dawn system, hut also from a growing number of serious scholars and academics. Schol- urlyinterest has concentrated on the pervasive influence of the Order on II number of celebrated writers, but particularly on the poet, W. B. Yeats. There have also been a considerable number of books over the past twenty years which have covered the history of the Order in some detail and have progressively revealed its ritualistic and magical secrets. Despite this publishing phenomenon, there is still much that is unknown about the Golden Dawn. As Golden Dawn historian and author R. A. Gilbert has noted, the Order "Yet remains as maligned, misunderstood and mis- appropriated as ever it was during its heyday." One area that has not received the attention it deserves is that of the Kabbalah, which was the basis of all Golden Dawn rites. The idea of writing a book on the Kabbalah from the perspective of the Golden Dawn is something I had considered for many years. My first attempt at R similar venture was in the Golden Dawn Correspondence Course, in which a very detailed study of the Kabbalah was made in the form of a series of tabulations. It was based on the Golden Dawn manuscript "General Correspondences" which Aleister Crowley subsequently mod- ified slightly and published as 777. While this course provided a great deal of original material, it did not cover many important areas of the subject. Originally I had intended to do a followup on the correspon- dence course, but due to an estrangement with the publishers, this did not eventuate. The Kabbalah of the Golden Dawn The subject of the Kabbalah itself is well documented but there are too few publications written from the occultist's viewpoint, which differs somewhat from that of the Hebrew traditionalist. There are some useful books of this type available however, and one of rhe best texts is Dian Fortune's Mystical Qabalah, though she worked only on the Sephiroth. Another is A. E. Waite's book The Holy Kabbalah, which is really a mon- umental and impressive piece of work. Waite's commentary on the his- torical gleanings and folio references in the Zohar proved invaluable in the preparation of this work. My own personal favorite, though, is the Kabbalah by Charles Ponce, who does a brilliant job of condensing the vast and complex history of the Kabbalah into a very fine little volume. Ponce went further toward the occult viewpoint than Waite, while still retaining the integrity of the traditionalist. My own work here, which is combined with the Golden Dawn view- point, takes things a step further toward the occultist's viewpoint. In many respects it isa Golden Dawn notebook on the Kabbalah, for it retains a num- ber of previously unpublished Golden Dawn texts on the subject, as well as later ones which have been pruned and presented together. When Regardie published all the Golden Dawn rituals (Llewellyn Publications), only the bare bones of the Kabbalistic papers were included for reasons of space. It is inevitable that there are some quores from previously published Golden Dawn ritual papers, but these have been re-edited in such a fash- ion, with additional footnotes, that most of this material will be seen as it was intended by the Chiefs of the Golden Dawn. In context, therefore, it is very much a new type of work and direction. Each Golden Dawn Temple had quite a number of lectures circulat- ing on the Kabbalah that were never part of the five basic knowledge lec- tures, and even these differed from temple to temple. From 1900, when the Golden Dawn split into the Alpha et Omega Temples under Mathers and the remainder, who changed the name to Morgan Rothe, 1 the Order still continued to function on the practical level as it had before. Thus over the years from 1900 2 to the present day, quite a lot of Kabbalistic texts were added by various members of the Order as more translations of the Zohar became available. This is German and roughly translated means Red Dawn. A further split in the Order developed in 1903. One group was called rhe Holy Order of the Gold- en Dawn under Waite and the other was called the Stella Matutina under Dr. R. W. Felkin. Introduction My own association with the Order came from ex-members of the New Zealand Temple Whare Ra. Under the tuition of my mentor Jack Taylor (a former Hierophant) I was given access to most of its documents. Some years ago, just before Taylor's death, I was given access to a large number of documents that had been the bases for lectures from Whare Ra on the Kabbalah since the temple's inception in 1912 to its demise in 1978. Most of these papers were undated (apart from the time that the lecture was given) and were partial translations of the Zohar from the French (apparently from the works of Pauly, Franck, Levi, and Papus) and from the Hebrew and Latin. In many instances the translations differ considerably from published texts, and where this is evident I have men- tioned it. The Zoharic quotes I have used are from these translations, many of which have only been translated into English for the general public in the last decade or so. Taylor informed me that most of these translations were done by the two former Golden Dawn Chiefs, Mathers and Westcott. Mathers' wife Moina also claimed that full English transla- tions of Levi's works were handed around the Order, some years before English translations became available. 3 What the Golden Dawn did, in essence, was to take the eyes out of the Zoharic teaching and present these in rituals and knowledge lectures. Many of the associated diagrams and explanations which were provided in the Golden Dawn were omitted from Regardie's first publication of the Golden Dawn material. In Regardie's subsequent work, Complete Golden DawnSystemof Magic, the missing explanations are given only in part and these are still barely skeletoruc. These were of course taken from Rosenroth's works, that Mathers appended to the rituals. Many of the explanations given in this book are more complete than the rituals and are taken back to their original source, the Zohar. They are based on translations I uncovered here in New Zealand from various lectures on the subject given by Felkin and other Golden Dawn Adepts. What I have tried to do here is present, in one book, a synthesis of all major Kabbalis- tic teachings used by the Order, along with additional insight into the concepts they contain. I make no claim to be an expert on the tradition- al Kabbalah and its teachings, as my viewpoint is that of the Golden Dawn occultist and it is this viewpoint which is the basis for this book. J At Whate Ra I only found partial translation of Levi; the full ones were said to be left WithWaite. The Kaballah ofthe Golden Dawn The part or volume number references to the Zahar, as given in the footnotes of this book, are modified from the traditional volumes to fall in line with the five-volume set of the Soncino edition, which is the more accessible of the English translations. I also noted that in the Son- cino edition, the emphasis on the Holy Hebrew Names of God and their variations are surprisingly ignored, where the Nurho de Manhar single- volume edition has these included, as well as some folios left out by the Soncino edition. The English translations of the Zohar to date leave a lot to be desired. Included in the section I have called "Sphere of Sensation," is a breakdown of the functions of the Kabbalistic Soul as applied to subtle body anatomy, or the aura, as it is commonly called today. This section of the book covers some of the teachings from the 6=5 and 7=4 Grades of the Thoth Hermes Temple, in New Zealand. In this section there is a dis- cussion of the sexual teachings of the aura and its effect on the chakras and auric bodies. The theory was first outlined to me by Jack Taylor, in a rather general way, and I have taken the liberty of expanding ir a great deal, with a more technical viewpoint. On a final note, the reader may observe that one of the sections I have not covered in this work is that of the Tarot with regard to the Kab- balah. This is a work in itself and will be presented in a subsequent vol- ume called The Magical Tarot of the Golden Dawn. The Kabbalistic teachings of Enochian Chess will also be presented in a separate volume by Chris Zalewski (soon to be published). Pat Zalewski Wellington, New Zealand. Summer 1990 CHAPTER ONE An Historical Outline The Kabbalah is part of the ancient Jewish mystical tradition. There are many spelling variations of "Kabbalah," including Cabalah, Qabbalah, Gabbalah, and so forth. As "Kabbalah" is that favored by authoritative Judaic scholars such as Gershom Scholem, Aryeh Kaplan, and the first Chiefs of the Golden Dawn, it is this spelling which is used throughout this book. The meaning of the term "Kabbalah" is usually related to the Hebrew root QBL meaning "to receive," which is itself commonly taken to refer to the traditional custom of handing down secret knowledge by word of mouth to ear. Other scholars have claimed that the Hebrew word is of Chaldeo-Egyptian origin, signifying occult science or doctrine. Oral tradition has it that the Kabbalah was first taught to the archangels by God. These angels, said to be those mentioned in the Book of Enoch, then passed the secret teachings on to Adam (either directly or via Enoch, whom some identify with Adam). The teachings were said to been originally handed to Adam from the Archangel Raziel (whose name means "secret of God"), a personifi- cation of Secret Wisdom. The Secret Doctrine then passed on from Adam through to Abraham, who taught it (in part) to the Egyptians. The Kabbalah at this point did not form the main body of Hebrew 1 2 The Kabbalah of the Golden Dawn teachings but was a type of mysticism that had been held strictly apart from the main body of Hebrew theology, and as such, it was communi- cated only to a select few. This was because the teaching of the "Hidden or Secret Knowledge" was considered so profound that few could be trust- ed with its essence, let alone fully understand its complexity. To express this in terms that could be readily understood, this mystical teaching was said to have been allied to the Old Testament, and was applied to inter- preting some of the mote abstract Biblical passages. As to what this teaching was in its rudimentary form is almost any- one's guess save that it was mathematical in concept (based on a ten-stage system) and skeletonic in format. It is likely that it would also have required a system sufficiently flexible that could be applied equally both to the Macrocosm (the Universe) as well as the Microcosm (individual man or woman). At this stage one could safely say that general principles rather than detailed theories were the Kabalistic concepts of early years and these were deeply imbedded in the Hebrew religious thought and ideals of the period. Little is known of Kabbalistic thought and development between the time of Abraham and that of Moses. Kabbalistic scholars, such as Ginsburg, have hinted that Moses reinjected some of the lost or modified Kabbalistic knowledge of the Egyptians back into the Hebrew teachings (since Moses was said to be learned in the Wisdom of Egypt) during the Exodus. The Ten Commandments have been said to have been part of lost Kabbalistic theosophy and were given directly to Moses from God, so that the purity of the teaching would be retained. Each commandment was said to represent a stage of Kabbalistic development. TRADITIONAL HEBREWLITERATURE The Talmud This literature should not be confused with either the Old Testa- ment or the Kabbalah. It is a composition of the laws and customs of the Jews in both civil and religious doctrine. Based on a doctrine of interpre- tations of the Hebrew Bible, it is divided into two parts, practical and oral, the latter being the secret tradition of Israel which gave birth to the Kabbalah. The Talmud can also be further divided into two literature An Historical Outline 3 sources. The first is the Palestinian Talmud which was compiled around the fourth century, and the second and largest is the Babylonian Talmud, I conceived about a century later. The latter is almost two-thirds larger than the former. The substance of the Talmud is divided into two parts, the MISH- NAH and GHEMARAH. The MISHNAH is a word relating to "repetitions,"Z-3 and signifying the methods of teaching. A large body of its teaching prior to the second century C.E. was compiled from earlier documents from the teachings of Rabbi's Hillel, Simeon, and Abba with the final draft by Rabbi Judah l larnassi in 220 C.E. 4 It was divided into six sections: 1. Prayer in relation to produce and crops and their preparation and prohibition (11 chapters). 2. Observance of festivals and food preparations thereon. This also includes days of abstinence and annual sacrifice (12 chapters). 3. Marriage and prohibitions. Engagements, divorce, and adul- tery (7 chapters). 4. Damages, buying and selling. General punishments. Advice to judges. Matters of idolatry and moral proverbs (10 chapters). 5. Holy offerings. Taxation. The 36 sins of death (11 chapters). 6. Purifications (12 chapters). I See TheBabylonian Talmud by M. Rodkinson. 1896. Also a later edition by Epstein, 1935-52, of 35 volumes for an English translation. The original publications of both Talmuds were in Venice, l52Q and 1523 respectively. l From the word "shanns.v-ro learn. j Before the creation of the MISHANAH, the vast quantity of Hebrew literature was called the MlDRASH. which was divided into two pans. The first 15 the HALKHA ("order of the march"-· relaring to the behavior of the Jews during the Exodus) which dealt in law, civil and religious. The second is the HAGGADA ("legend") which deals in the finer points of esoteric and mystical expression of Jewish ideals. .. He was also called the "The Ptince'' and went under the name of Mischmo, according to Frank 4 The Kabbalah of the Golden Dawn Once the MISHNAH was completed, commentaries (called MEDRASHlM5) and additions (called TOSEPHTOTH) were added by later followers of Rabb Judah. The Ghemarah was formed from the MEDRASHlM and TOSEPH- TOTH, and simply refers to the bulk of the additional teachings added to the MISHNAH The Kabbalah was said to have been hidden mainly within the first five books of the Pentateuch (written Torah or Law of the Old Testa- ment), though it is also said to be found in some other later biblical books. At this point we have the written Torah for the masses and rhe oral Torah which, in part, was said to have been kept for the chosen ones. When the correct key was applied Kabbalistically, over 600,000 different meanings and applications applied to rhe written Torah (it is assumed that since this number coincides with the number of Jews who traveled with Moses that each person could interpret a different meaning to the Torah). Tradition has it that Moses passed this Secret Wisdom of the oral Torah to 70 elders, which became the basis of Kabbalistic teachings for thousands of years to come. 5 Some of these notable authors ate Rabbi Eliezer (Jerusalem Talmud) and Rabbi Ashi and Rabbi Jose (Babylon Talmud). 6 See Cipher of Genesis by Carlos Suares (Shamballah, 1985), for an example ofhow exactly the hid- den ciphers within Genesis are utilized. Also see Rootsof ,heBibleby Friedrich Weinreb (Merlin Books, 1986), for another variation of the same themes. CHAPTER TWO Letters of the Hebrew Alphabet The origin of the Hebrew alphabet? should be discussed in some depth at this point because of its enormous effect on Kabbalistic thinking and thereby on the Golden Dawn. From the time of the incorporation of the Kabbalah into the Christ- Ian magic of the Renaissance. the importance of correctly writing Hebrew letters. along with the necessity of producing perfect diagrams and symbols, wasgiven major emphasis. The Golden Dawn was equally insistent on rhis requirement, and for this reason every Neophyte received a lecture on the Hebrew letters, rheir esoteric significance, and on the correct manner in which to draw the letters. The Neophyte was exhorted to become profi- cient in their execution and, of course, to learn them by heart. The Hebrewalphabet had seven main points of entry into Jewish lifestyle: Northwest Semitic Script. Cursive Script. Square or Rectangular Script. 7 See TheHel7rew Scripts by S. A. Birnbaum; Semitic Writing from Pictograph to Alphabet by D. R. Dn- ver; The Biblein Ancient and Near East; essays in honor of W. F. Albright; A Study of Writing by W. F. Albright: Facsimiles of manuscripts and inscriptions by C. D. Ginsburg; The Samaritan Pen- tate",handtheOrigin ofr:h. Samaritan Sectby J. B. Peskham. 5 6 The Kabbalah of the Golden Dawn Numerical system applied to the letters Braille Manual Shorthand The first stemmed from the Pro-Canaanite and Cuneiform Canaan- ite script in the second millennium B.C.E., in which many of the names of the Hebrew letters used today have been identified. This developed into the Phoenician around 1100 B.C.E.,8 and then into Aramaic in approxi- mately 900 B.C.E. The Hebrew script and alphabet from this point on developed independently of the Aramaic script. In the second century B.C.E., a further development of the Aramaic script was to square the let- ters, which the Jews adopted. It was around the second century C.E. that the letters started to appear with thick and thin bars in some type of polarization. It was not until at least the 6th or 7th century C.E. that the full Hebrew letters as we understand them today were finalized. The iso- lation of the Jews after the destruction of Jerusalem around 70 C.E. also had a great deal of effect on the different variations of script with each area, whether it be in Spain or China, having a distinct style of its own. 9 The numerical system applied to the Hebrew letters was no doubt adapted from Greek origins. The first nine letters were for single units, while the next nine were for double digits, and the last for units of three digits. The five final letters were also used as triple digit numbers. 8 s.c.E.-Before Christian Eta. 9 Intexts such as the Bahir and the 20har these differences arc very noticeable when discussing the philosophical origins oftheHebrew letters through their geometrical shapes. Letters of the Hebrew Alphabet 7 Hebrew Numerical System Letter Power Value Final Name Meaning ~ A 1 Aleph Ox :J B 2 Beth House , G 3 Gimel Camel , 0 4 Daleth Door i1 H 5 Heh Window O,U,V 6 Vau Hook Z 7 Zain Sword n Ch 8 Cheth Enclosure t:l T 9 Teth Snake I,Y 10 Yod Hand :l K 20,500 l Kaph Fist , L 30 Lamed Ox Goad 0 M 40,600 0 Mem Water J N 50,700 Num Fish 0 S 60 Samekh Prop S) Aa 70 Ayin Eye 5:l P 80 ='] Peh Mouth ~ Tz 90,900 r Tzaddi Fishhook p Q 100 Qoph Backof head , R 200 Resh Head tv S 300 Shin Tooth n T 400 Tau Cross 8 The Kabbalah of the Golden Dawn FORMATION OFTHE22 LETTERS The following lecture, in abridged format, was written for the Hermetic Order of the Stella Matutina (called the Golden Dawn prior to 1900) by Mrs. Felkin, wife of the then Order head, R. W. Felkin. Though undated, I would place it about 1923. It is based on the work Hebraic Tongue Restored by Fabre d'Olivet, first published in English in 1921. In studying the actual letters as we now possess them, we must of course admit that they have undergone a considerable modification since the days of Moses, the most important being their approximation to the Chaldean, owing to exile. From the Chaldean also was borrowed the vocalisation system by means of points placed above, below, or within a letter. Nevertheless, the hieroglyphic idea is retained in that each letter represents not merely a sound, bur also an object, and the name of the letter is also the name of the object. Aleph (Arabic Alif) not only means the letter A or E (or more accurately, the opening of the mouth to make a sound); it is also the name of an Ox. The word Beth is not only the let- ter B, but it is also the name of a house. There is another thing you have to bear in mind. In all ancient languages there was only one system of notation for both sound and number. Therefore, each letter is also a number, and each word has a numerical value equal to the sum of its numbers. Thus AL is not only a sound and a Divine Name. It is also 30 plus 1 = 31. Moreover, a language like Hebrew had comparatively few words, but each word had numerous shades of meaning, indi- cated either by the context or the inflection, and also each individual letter had its own essential meaning. Therefore it follows that the word was the sum of or modification of those meanings, just as numerically it was the sum of those individ- ual numbers. Thus AL, which signifies the number 31, is formed from Aleph, the sign of power, and from Lamed, the sign of extension. Its spiritual meaning is therefore "Extended Power," and hence God, the Power extended over all. Used in a restricted or materialised sense it may be translated as "towards, against, upon." The same letters reversed, LA, repre- sent spiritually the prolongation of movement to infinity, which translated upon a lower plane becomes a negative and may be rendered as "no, not." Letters of the Hebrew Alphabet Now let us consider the abstract symbolism of each of the 22 Letters of the Hebrew Alphabet: 1. Aleph (Ox) is the sign of power, stability, Unity. It represents mankind as the ruler of earth. 2. Beth (House) is interior action. It represents virility, and an interior dwelling place. Unite these two letters and you have AB or ABA = Father. 3. Gimel (Camel) is the sign of organic development, hence the throat, or a canal which organises or controls inflection or sound, a glass of water. 4. Daleth (Door) is the sign of abundance from division, divisible nature, the source of physical existence: the breast, source of nourishment. 5. The letter Heh (Window) merits special attention. It is the symbol of Universal Life, the breath. It may be translated as either E or H and is closely akin to Cheth in meaning as well as form. It is frequently used as an article, and may be translat- ed as "the, this, that, of." In this respect it is used as a prefix or an affix. It forms, when united with a vowel sound, the princi- ple Deity names, and in this aspect it indicates an abstraction which no modem language can render adequately. Thus YH is Absolute Life, Eternal, Immutable. AHIH can be adumbrated as "That which Is-Was- Will be." It is the root of the verb "To Be, To Exist" and is used to denote the source of human life in the Name HIH which we translate as EVE, but which also may be given as HUA, the third person singular of rhe verb To Be, or simply HE. When the significant Yod is added it becomes TETRAGRAMMATON-YHVH, the Inviolable Name which must not be taken in vain and which was only intoned by the High Priest upon entering the Holy of Holies. Even today, no orthodox Jew attempts to utter it. 6. Vau (Pin or Hook) is a letter equivalent to 0, U, or V. It is therefore convenient to use the point to indicate the sound since its symbolism differs widely according to its pronuncia- tion. As a V, Vau is used as a conjunction and is placed at the beginning of a word; it may be translated as, "and, also, thus, then, afterwards," but it links words together more intimately than any of these. Used as a vowel (U or OU), it is a sign of action, and has the peculiarity of transforming a verb from the present to the past or from the past to the future. In these 9 10 The Kabbalah of the Golden Dawn aspects it no longer represents the junction of two things (as a hook, eye, knot, or link); rather it is the symbol of light, sound, air, wind. Hence RUCH "the wind, breath or soul," because Resh is movernent., Heh is life and Vau in the midst gives the peculiar human character to the word which indicates "expan- sion, inspiration." 7. Zain is a hissing sound of something passing through the air, hence a sword or arrow, javelin or spear. It also denotes the refraction of light, suggesting the dazzling appearance of a ray of light falling on polished metal. It may be transliterated as the letter Z. 8. Cheth (Fence, Enclosure) is a letter closely allied to Heh, both in form and in significance; but as it is more closed in form so it can be more guttural in sound and of a material connota- tion. It signifies life, but on a lower plane. It implies effort, labor, care. Thus in concrete example it indicates a field, an enclosure upon which labour must be expended. 9. Teth in its hieroglyphic form shows a coiled serpent protecting her eggs, hence the universal tradition of the serpent guarding treasure. From that we get the idea of a shield, shelter, a roof protecting man's family as the serpent protects her eggs. Final- ly a haven, refuge, or goal. 10. Yod is another letter of profound symbolism of deep signifi- cance. The hieroglyphic interpretation is that of a hand, but a hand held out in action, thus the symbol of creation. It is a sym- bol of the flame detached from any material base, free, the leap- ing creative impulse. By a natural transition we get the phallic symbol of creative power. On the abstract spiritual plane we have the Divine Creator. From this letter transmutes HUH, the feminine source of life, into YHVH-the Ineffable Supreme. 11. Kaph hieroglyphically represents the closed or half closed hand, a fist: hence the hollow, therefore a receptacle: the power of assimilation, reflection, meditation. It forms a link between Cheth, the sign of manifest life, and Girnel, the sign of organization, and carries in itself something of the symbol- ism of both of these. Used as an article of preposition it may be translated as "similar, according to." Vocalized by Yod it signi- fies KY, "because, for, then, when." 12. Lamed in a material form suggests any form of an extension, the outstretched arm of man, the unfolded wing of a bird, hence the Letters of the Hebrew Alphabet further symbolism of the whiplash or ox goad. But when these interpretations are raised to the spiritual plane we perceive at once how significant this letter becomes. It therefore represents an Extension of Power, omnipotence. Hence ALHIM (Alohim) is the extension of the Power of Life to the nth degree, the aspect of the Divine which is capable of creating without effort. Conversely LA signifies an indefinite, and therefore unknown and incalculable, quantity which brought down from the abstract to the concrete becomes negation, "no, not." 13. Mem is the sign of plastic or passive action; the genuine pro- tective aspect of creative power. Hence vocalised as MEM it signifies water, always used in the plural since the Final Mem is collective as water is the condensation of moisture. With the letter Shin prefixed we get ShMIM (SHAMAIM), the Heav- ens, the ethereal water or atmosphere. Used as an article or prefix, Mem may be rendered as "from, out of, with, among." Hieroglyphically we may say that Mem indicates rough water, sea waves, while Mem Final suggests rather still, calm water, silence, or peace. 14. Nun shows an image of produced or reflected existence, off- spring, fruit, or child; hence it represents hieroglyphically a fish, the inhabitant of water. Joined to Beth, the sign of interi- or action, it becomes BN (Ben-Son). This is more clearly defined when we realise that Nun Final is augmentative and emphasizes the individuality. Nun at the beginning of a word suggests passive action, contemplation folded in upon itself. Nun at the end of a word is the converse, unfolding. Thus NB represents inspiration, prophecy, ecstacy. From this is derived NBIA, a prophet. 15. Samekh represents the development of the hissing sound of Zain, so hieroglyphically it is a duplication. The duplicate link forms a prop, not merely joining but supporting. It is the image of all circular and spiral movement, possibly a deduction from rhe peculiar movement of the serpent. 16. Ayin, hieroglyphically, signifies an eye, and here we must find one of the most curious and erudite survivals of occult knowl- edge. Superficially, there seems to be little likeness between the letter and the symbol. When we come to consider it more carefully we find that it is indeed an extraordinary gift of the organs of vision. Externally we have two eyes (shown by the two Yods at the top of the letter), but inside our head lies a 11 12 The Kabbalah of the Golden Dawn small body, one (or rather two closely connected) of [the] so- called "ductless glands" of modem physiology-the pineal and the pituitary glands. These glands are connected with the external eyes by delicate nerves, as when the external eyes are exercised in certain methods they awake a definite response in the internal gland-the "third eye" of legend. The complete letter is an exact counterpart of the complete organism and signifies the whole visual apparatus. One of the secondary results is the reaction upon the general muscular system. Phonetically, Avin represents the opening of the glottis (in the throat to make a guttural sound), and therefore it is transliterated as AA - 00 - WH or NO. Thus it symbolizes [an] interior hollow sound or noise and connotes materialism or emptiness, sometimes falsity or perversity. It is the physical aspect ofVau, and when used as a consonant almost always has an evil implication. 17. Peh as a hieroglyphic of an open mouth, naturally symbolizes speech. It is transliterated as either P, in which case it closely resembles Beth in meaning as well as form, or as PH, in which case it approximates rather to the meaning of Vau, 18. Tzaddi represents all ideas of severance, solution; concretely it represents the hook by which something may be caught or ended. In sound it falls into the same group as Zain and Samekh, though it is harder and more abrupt. Placed at the beginning or words it indicates the movement which carries us on towards an end. Placed at the end as Tzaddi Final, it indi- cates us on towards an end. On a much higher plane it repre- sents a refuge for man. 19. Qoph is a letter that has a guttural sound like Ayin which sug- gests its materialistic tendency. Hieroglyphically it represents an ear. Symbolically it becomes an implement or instrument by which man may accomplish an act or defend himself. It marks at once, force and restraint. It is significant of repression and decision. In sound it is the harder and more guttural sound of Kaph. Abstractly we may trace a regular succession of descent and. development. Thus Heh-Universal Life, pure being; Cheth the Life of nature, Manifest Existence. Kaph assimilated Life holding natural form and Qoph, material exis- tence giving the means of form. 20. Resh is the letter par excellence, the sign of movement. Hiero- glyphically it is the head of man for Resh directs the move- Letters of the Hebrew Alphabet ment of his whole body. It can be described as being analogous to a captain, or by a slight alteration in focus, the initiative movement which predicates life and ultimate form, the culmi- nating point of all things. Hence RASHITH HA GILGAL- 1M-the vortex, the beginning of primeval movement, the Sphere of the Elements. It is the center unfolding to the cir- cumference. The creative elemental fire, the renewal of all movement, the perpetual vibrations building up matter.l'' Hence the word AUR-fire, action, contrasted ASh with potential fire. 21. The letter Shin represents teeth, by which its sound is pro- duced. It completes the symbolism of Zain and Sarnekh and is in a sense bound to them, for Zain is an arrow and Samekh the bow string, so Shin symbolizes the bow itself. Hence we are told that the Three Paths of the Tree of Life form QShT (Quesheth) the Bow,11 the material sign of reciprocity between God and man. Shin is the symbol of movement and duration. Used as a prefix it indicates a double power of move- ment and of conjunction. It may be pronounced either SS or SH and it usually has a point above it to indicate which of the two sounds is to be used. Geometrically it represents the semi- arc of a circle whereas Resh is the straightforward movement of a radius and Samekh a spiral. By analysis we find that the Divine Name SHADDAI represents the oversearching heav- ens protecting the fecundity and abundance of nature-hence Providence. 22. Tau is the last letter of the Hebrew alphabet and represents a glyph of the cross, the name still retained to indicate the ancient form of the cross-the tau, sacred to THOTH. It is probable, indeed, that the letter was originally written in the form of a modem T and was gradually elaborated to distin- guish itself from Daleth. It is the sign of reciprocity, of that which is mutual, interchanging, sympathetic. Joined to the first letter of the alphabet it indicates ATh-the essence, the innermost self of a thing or person, and in this form it is repeatedly used by Moses as a prefix in his account of creation to indicate that he is not describing a material or individual, but essential process which developed on a higher plane pre- liminary to any physical manifestation. It) See CosmicDoctrine byDian Fortune for detailed explanation of how this is accomplished. II Refer to the [-[0 ritual of rhe Zelator of the Golden Dawn. 13 14 The Kabbalah of the Golden Dawn TI-lE. TWELVE SONS OFJACOB GO DOWN \ N T ~ EGYPT t 1 , ~ 1:1 WIT\-\ TI-IE.l \=A"TI-lE.R The Angels of the Schemhamphoresch. CHAPTER THREE Schem..Hamphoresch or the Divided Name By the time an aspiring Golden Dawn member had reached the Grade of Philosophus, which corresponds to the Sephirah of Netzach on the Kab- balistic Tree of Life, he or she was permitted to study a manuscript called the Schem-hamphoresch. 12 It cannot be denied that this is a difficult paper, lind one which concerns the deepest secrets of the Kabbalah in general, lind of magic in particular. It is probable that, apart from the most gifted und dedicated members of the Order, few were able to utilize it correctly. Even the novice magician, however, is aware of the importance ascribed In Kabbalistic magic to the Holy Name of God in the Jewish tradition, the Tetragrammaron-i-YHVH. As the Jews were forbidden to utter this name, except in rare ritual circumstances, over the course of some 2,000 years the true pronunciation has been 10st 13 and it was subsequently II This rext is not to be confused with that of the same name that was published by Andrew Luppis in 1686 in Wesd, Dulsburg, and Frankfurt which is an inferior work to the one given here. I would refer the reader also to the work of Lenain in his eight-volume treatise la Science Cabalistique, Amiens 1823. for a more indepth coverage of the Schemphamphoresch, which I feel is the basis for the Mathers paper given here, Also see "Schemamphoras," Mss 14- 785. 14-786, 14-187 at the Bibliotheque Nationale, and Harley 6482, British Museum Library. II I have recently come across a reference to the true pronunciation of YHVH in the Edgar Cayce readings, which has it as YAHVAH, 15 16 The Kabbalah of the Golden Dawn necessary to vocalize the separate letters for invocation in the manner YOD HEH VAU HEH. The ultimate aim of the Jewish mystic, or the Golden Dawn magi- cian for that matter, was to attain to union with the source of all creation, the Lord of the Universe, or God. One of the ways to achieve this lay in the correct invocation of one of the God's names. Even in lesser magical or spiritual workings, the invocations of divine and angelic names was of crucial importance. For this reason the aspiring magician gave a great deal of study to the many arcane teachings involving the name of God. One such teaching was the SchemHamphoresch document. "Schem-hamphoresch" is sometimes termed "The Complete Name," meaning that it includes all other names, each of which, by itself, is pur- ported to express some one particular aspect or another of the Divine universal principle, namely, God. The following paper is an abridged version written by Mathers for Golden Dawn members: This refers to the 72 Names derived from the Four Letters of the name of YHVH. Four is the number of letters of ADNI which is its representative and Key.14 The latter name is bounded with the former and united thereto, thus IAHDVN- HY, forming a name of 8 letters. Eight multiplied by 3 (the number of the Supernal Triad) yields the 24 Thrones of Wis- dom, the 24Thrones of the Elders of the Apocalypse, each of whom wears on his head a Golden Crown of 3 rays, each ray of which is a name, each name an Absolute Idea and Ruling Power of the Great Name YHVH-TETRAGRAMMATON. And the number of the 24of the Thrones multiplied by the 3 raysof the Crowns = 72, the Name of God of 72 letters, which is thus mystically shown in the name YHVH as under; or as the Book of Revelation says: "When the living creatures (the 4 Kerubi, the letters of the Name) give glory, etc., to Him, the four and twenty Elders fall down before him, and cast their Crowns before the Throne, etc. (that is, the Crowns which each bear 3 of the 72 names)." And these 72 names are written on the leaves of the Tree of Life, which were for the healing of the nations. These are also 14 Mathers is referring to the fact that each of the 72 angelic names fonned is related to a specific bib- lical verse which has the name YHVH in it, from Psalms. A Hebrew Bible is necessary for this process, but its verse numbers do differ from those given in rhe English Authorized Versions. Shem-Hamphoresch the 72 rounds on the Ladder of Jacob on which the Angels of God ascended and descended. It will presently be shown how the 72 angels' names are formed from the 72 Names of the Deity, and also how their signification is to be found. The 72 names of the Deity are thus obtained: The 19th, 20th, and 21st verses of the XIVth Chapter of the Book of Exodus each consists of 72 letters. These are the verses.P 19thVerse "And the Angel of Elohim which went before the camp of Israel, removed and went behind them; and the Pillar of the Cloud removed from before them and stood behind them." 20thVerse "And it came between the camp of Egypt and the camp of Israel; and there was the cloud and the darkness, yet it gave light by night, and the one came not near the other all night." 21st Verse "And Moses stretched his hand over the sea; and Tetragrarn- maron caused the sea to go back by a strong East Wind all the night, and made the sea dry land and the waters were divided." These three verses are now to be written at length, one above the other, the first from right to left, the second from left to right; and the third from right to left; and as they each contain 72 letters, there will be 72 columns of three letters. Then each column will give a word of three letters and there will be 72 names of three letters each, which are the SCHEM- HAMPHORESCH, or the 72 names of the Deity expounding the Powers of the Name YHVH. From these 72 names, 72 names of the Angels are formed by the addition in some cases of the name YH, which signifies Mercy and Beneficence, and in others of the name AL, which signifies Severity and Judgement. As it is said "And Thy Name is in Him." These 72 angels rule over the 72 Quinaries,or sets of 5 degrees of the Zodiac, and therefore each Dccanate or set of 10 degrees of a sign has 2 Quinaries, and each sign has 3 17 U To obtain a clear picture of how thts is done it is necessary to obtain a Hebrew translation of these verses. 18 The Kabbalah of the Golden Dawn Decanates, which are again allotted to the Planets in regular Order. And this is the formation as given above: Each Angel's name containing 5 letters. and each name of Deity 3. 16 The 72 Angels of the SchemHamphoresch are further divided into Four Great Divisions of 18 each, each Division under the Presidency of one of the Four Letters of the Name YHVH. They are further classed as belonging to the Decanates of the Zodiac with ZQuinaries to each decanate. The first division of the 3 Signs is under the Presidency of YOD, the letter of Fire, headed by the Fiery Sign Leo. The sec- ond division of 3 Signs headed by the Watery Sign Scorpio is under the Presidency of Heh, the letter of Water. The third division of 3 Signs headed by the Airy Sign Aquarius is under the Presidency ofVau, the letter of Air. The fourth division of 3 Signs, headed by the Earthy Sign Taurus. is under the Presi- dency of Heh (Final) the letter of Earth. NAMES AND MEANINGS OF THE 72 VERSES17-18 1st Angel NAME: Vahuaih SIGN: Leo PLANET: Saturn DEGREE: O ~ 5 MEANING: God the Exalter PSALM 3:4: "And Thou, 0 Tetragrarnrnaton, art a Shield about me, my Glory and He who lifteth up my head." 16 The Golden Dawn here has taken a modem approach to the Zodiac, using signs and planets, though in its inception, the formation of the Schem-Hamphoresch probably dealt with simply the degrees of the zodiac. It must be also pointed out that Mathers had the angelic names starting at a point 0 degrees Leo where other authorities have started the names from the inception of the aodi- ac measuring from 0 degrees Aries. I i The verse arrangement is taken from the original Mathers paper which was omitted in TheComplete GokJen DawnSystemo[Magic. It is the most important section of the Schem-Hamphoresch, yet the publishers retained the section on the Magical Images of the Decans which is superfluous. 1 have included the Mathers translation of the Biblical verses (and resisted tampering with his translation}, which, when repeated numerous times, along with the angelic name, for their desired effect, are considered pan of the Practical Kabbalah. This document was given out in two parts. The second is given in the Appendix and has the Seals of the Angels and was given out at the 5=6 level. IS See Magical Evocation by Franz Bardon for what can be considered a modem interpretation on the functions of the 7Zangels. Shem-Hamphoresch 2nd Angel NAME: Yelauiel SIGN: Leo PLANET: Saturn DEGREE: 5-10 MEANING: Strength PSALM 22:20: "And Thou, 0 Tetragrammaton, be not far off, 0 my Strength, to help me make haste." 3rdAngel NAME: Satiel SIGN: Leo PLANET: Jupiter DEGREE: 10-15 MEANING: Refuge, Fortress, Confidence PSALM 91:2: "I will say unto Terragrammaton, My refuge and fortress, my God, I will be confident in him." 4th Angel l 9 NAME: Nghelamiah SIGN: Leo PLANET: Jupiter DEGREE: 15-20 MEANING: Concealed, saving PSALM 6:5: "Return 0 Tetragrammaton, deliver my soul, save me because of Thy mercy." 5th Angel NAME: Mahasiah SIGN: Leo PLANET: Mars DEGREE: 20-25 MEANING: Seeking safety from trouble. PSALM 34:5: "I sought 'Ietragramrnaton, and He answered me and out of all my fears He delivered me." I') Regardie gives this angel's name as Olrniah while Lenain gives it as Elemiah, 19 20 The Kabbalah of the Golden Dawn 6th Angel NAME: Lelahel SIGN: Leo PLANET: Mars DEGREE: 25-30 MEANING: Praiseworthy, declaring. PSALM 9:12: "Sing Psalms unto Tetragrammaton Who inhabiteth, shew forth among the nations His deeds." 7th Angel NAME: Akaiah SIGN: Virgo PLANET: Sun DEGREE: 0-5 MEANING: Long suffering PSALM: 103:8: "Merciful and gracious is Tetragramrnaton, long sufferingand plentiful of Mercy." 8th Angel NAME: Kehethel SIGN: Virgo PLANET: Sun DEGREE: 5-10 MEANING: Adorable. PSALM 95:6: "Come ye, we will bow down and bend before Tetragrammaton who hath made us." 9th Angel NAME: Hazeyael SIGN: Virgo PLANET: Venus DEGREE: 10-15 MEANING: Merciful PSALM 25:6: "Remember Thy tender mercies, 0 Tetragram- maton, and Thy mercies, for from of old they were." Shem-Hamphoresch 10th Angel NAME: Eldiah SIGN: Virgo PLANET: Venus DEGREE: 15-20 MEANING: Profitable PSALM 33:22: "There shall be Thy mercy, 0 Tetragram- maton, upon us, as we have hoped in Thee." 11th Angel NAME: Leviah SIGN: Virgo PLANET: Mercury DEGREE: 20-25 MEANING: Meet to be exalted. PSALM 18:47: "Liveth Tetragrammaton, and blessed by my Rock, and there shall arise the God of my salvation." 12th Angel NAME: Hihaiah SIGN: Virgo PLANET: Mercury DEGREE: 25-30 MEANING: Refuge PSALM 10:1: "Why 0 Tetragrammaton, wilt Thou stand afar, why wilt Thou hide Thyself at times of trouble." 13th Angel NAME: Iezalel SIGN: Libra PLANET: Moon DEGREE: 0-5 MEANING: Rejoicing over all things. PSALM 98:4 "Shout ye to Tetragrarnmaton, all the Earth, break ye forth, and shout for Joy, and sing Psalms." 21 22 The Kabbalah of the Golden Dawn 14th Angel NAME: Mebahael SIGN: Libra PLANET: Moon DEGREE: 5-10 MAANING: Guardian and preserver. PSALM 9:10: "And Tetragramrnaton shall be a high place for the oppressed, a high place for seasons in distress." 15th Angel NAME: Harayel SIGN: Libra PLANET: Saturn DEGREE: 10-15 MEANING: Aid. PSALM 94:22: "And Tetragrammaton is become unto me a refuge, and my God is the Aid of my Hope." 16th Angel NAME: Hoqamiah SIGN: Libra PLANET: Saturn DEGREE: 15-20 MEANING: Raise up, praying day and night. PSALM 88:2: "0 Tetragrammaton, God of my Salvation in the day I have cried, and in the night before Thee." 17th Angel NAME: Laviah SIGN: Libra PLANET: Jupiter DEGREE: 20-25 MEANING: Is Wonderful PSALM 8:I: "0 Tetragrammaton, our Lord, how excellent is Thy Name in all the Earth." Shem-Hamphoresch. 18th Angel NAME: Keliel SIGN: Libra PLANET: Jupiter DEGREE: 25-30 MEANING: Worthy to be invoked. Just to me. PSALM 25:24: "Judge me accordingly to Thy righteousness, Terragrammaton, my God, and let them rejoice over me." 19th Angel NAME: Livoih SIGN: Scorpio PLANET: Mars DEGREE: 0-5 MEANING: Hastening to hear. PSALM 40:2: "Expecting, I expected Tetragrammaton, and He inclined unto me, and heard my cry." 20th Angel NAME: Pheheliah SIGN: Scorpio PLANET: Mars DEGREE: 5-10 MEANING: Redeemer, liberator. PSALM 120:1, 2: 20 "In my distress I cried to Thee 0 Tetra- grarnmaton, and He heard me." "Deliver my soul 0 Tctragram- maton, from lying lips, and from deceitful tongues." 21st Angel NAME: Nelakhel SIGN: Scorpio PLANET: Sun DEGREE: 10-15 MEANING: Thou alone. 23 ltl There are two verses associated here which when placed together, consecutively, give a fuller meaning than the single verse. 24 The Kabbalah of the Golden Dawn PSALM 31:15: "And in Thee I have confided, oTetragram- maton, I have said Thou art my God." 22ndAngei NAME: Yeiael SIGN: Scorpio PLANET: Sun DEGREE: 15-20 MEANING: Thy right hand. PSALM 121:5: "Tetragrarnmaton Keepeth Thee. Tetragram- maton is Thy shadow upon Thy right hand." 23rd Angel NAME: Malahel SIGN: Scorpio PLANET: Venus DEGREE: 20-25 MEANING: Turning away evil. PSALM 121:8: "Tetragrammaton will keep thy going out and thy coming in from now until Ever." 24th Angel NAME: Hahauiah SIGN: Scorpio PLANET: Venus DEGREE: 25-30 MEANING: Goodness in Himself. Trust in Thy mercy. PSALM 33:18: "From Tetragrammaton is a blessing upon- those that fear Him, and those who trust in Him." 25th Angel NAME: Nethhiah SIGN: Sagittarius PLANET: Mercury DEGREE: 0-5 MEANING: Wide in extent, the enlarger, wonderful. PSALM 9:1: "I will give thanks unto Tetragrammaton with all my heart, will tell of all Thy wondrous works." Shem-Hamphoresch 26th Angel NAME: Heeiah SIGN: Sagittarius PLANET: Mercury DEGREE: 5-10 MEANING: Heaven in secret. PSALM 119:145: "I have called with all my heart, answer me Tetragrammaton, I will preserve Thy statutes." 27th Angel NAME: Irthel SIGN: Sagittarius PLANET: Moon DEGREE: 10-15 MEANING: Deliver PSALM 140:2: "Deliver me 0 Tetragrammaton, from the Evil Man, from the Man of violence preserve Thou me." 28th Angel NAME: Sehaiah SIGN: Sagittarius PLANET: Moon DEGREE: 15-20 MEANING: Taker away of Evils. PSALM 71.12: "0 Tetragrammaton be not far from me, 0 my Tetragrarnrnaton make haste for my help." 29th Angel NAME: Rayayel SIGN: Sagittarius PLANET: Saturn DEGREE: 20-25 MEANING: Expectation. PSALM 54:4: "Behold, Elohim helpeth me, and Tetragrarnma- ton is with them who uphold my soul." 25 26 The Kabbalah of the Golden Dawn 30th Angel NAME: Evamel SIGN: Sagittarius PLANET: Saturn DEGREE: 25-30 MEANING: Patience. PSALM 71:5: "For Thou art my Hope, 0 Tetragrammaton. 0 Adonai, my confidence from my Yourh." 31st Angel NAME: Lekabel SIGN: Capricorn PLANET: Jupiter DEGREE: 0-5 MEANING: Teacher. PSALM 71:16: "I will go in strength 0 Tetragrarnrnaton: 0 Adonai, I will make mention of Thy righteousness even of Thine only." 32ndAngel NAME: Vesheriah SIGN: Capricorn PLANET: Jupiter DEGREE: 5-10 MEANING Upright. PSALM 33:4: "For Upright is Tetragrammaton of the Word, and all His works are in Truth." 33tdAngel NAME: Yechuiah SIGN: Capricorn PLANET: Mars DEGREE: 10-15 MEANING: Knower of all things. PSALM 94:11: "Tetragrammaton knoweth the thoughts of man, that they are in vain." Shem-Hamphoresclt 34th Angel NAME: Lehahaih SIGN: Capricorn PLANET: Mars DEGREE: 15-20 MEANING: Clement, merciful. PSALM 131:3: "Let Israel trust in Tetragrammaton, now and for ever." 35th Angel NAME: Keveqaiah SIGN: Capricorn PLANET: Sun DEGREE: 20-25 MEANING: To be rejoiced in. PSALM 116:1: "I have rejoiced because Tetragrammaton hath heard the voice of my supplication." 36th Angel NAME: Mendiel SIGN: Capricorn PLANET: Sun DEGREE: 25-30 MEANING: Honourable. PSALM 26:8: "0 Tetragrammaton, I have loved the habitation of Thy house and the place of the abiding of Thine Honour." 37th Angel NAME: Anaiel SIGN: Aquarius PLANET: Venus DEGREE: 0-5 MEANING: Lord of Virtues. PSALM 80:18: "0 Tetragrammaton Elohim Tzaboath, tum us and cause Thy Face to shine upon us, and we shall besaved." 27 28 The Kabbalah of the Golden Dawn 38th Angel NAME: Chaamiah SIGN: Aquarius PLANET: Venus DEGREE: 5-10 MEANING: Hope of all the ends of the Earth. PSALM 91:9: "Because Thou, 0 Tetragramrnaton, art my refuge, Thou hast Thy refuge in rhe Most High." 39th Angel NAME: Reheael SIGN: Aquarius PLANET: Mercury DEGREE: 10-15 MEANING: Swift to condone. PSALM 30:2: "Hear, 0 Tetragrammaton, and be gracious unto me Tetragrammaton, be Thou my Helper." 40th Angel NAME: Yeizael SIGN: Aquarius PLANET: Mercury DEGREE: 15-20 MEANING: Making joyful. PSALM 88:14: "Why 0 Tetragrammaton, repelled Thou my soul, and hidest Thy face from me." 41st Angel NAME: Kehihel SIGN: Aquarius PLANET: Moon DEGREE: 20-25 MEANING: Triune. PSALM 12:2: "0 Tetragrammaton deliver my soul from a lip of lying, from a tongue of guile." Shem-Hamphoresch 42ndAngel NAME: Mikhael SIGN: Aquarius PLANET: Moon DEGREE: 25-30 MEANING: Who is like unto Him. PSALM 121:7: "Tetragrammaton shall keep thee from all Evil, He shall preserve thy soul." 43rdAngel NAME: Vavaliah SIGN: Pisces PLANET: Saturn DEGREE: 0-5 MEANING: King and Ruler. PSALM 88:13: "And I, unto Thee, 0 Tetragrammaton, have cried, and in the morning my prayer shall come before Thee." 44th Angel 29 NAME: Ilhaiah SIGN: Pisces PLANET: Saturn DEGREE: 5-10 MEANING: Abiding for ever. PSALM 119:108: "Let the freewill Offerings of my mouth, please Thee, 0 Tetragrammaton, and teach me Thy Judgements." 45th Angel NAME: Saelaih SIGN: Pisces PLANET: Jupiter DEGREE: 10-15 MEANING: Mover of all things. PSALM 94:18: "When I said, my foot hath been moved, Thy mercy, 0 Tetragrammaton, will uphold me." 30 The Kabbalah of the Golden Dawn 46th Angel NAME: Ngharaiel SIGN: Pisces PLANET: jupiter DEGREE: 15-20 MEANING: Revealer PSALM 145:9: "Tetragrammaton is good unto every man, and His Mercies are over all His works." 47th Angel NAME: Aslaiah SIGN: Pisces PLANET: Mars DEGREE: 20-25 MEANING: just judge. PSALM 92:5: "How Great have been Thy Works 0 Tetra- grarnmaton, very deep have been Thy devices." 48th Angel NAME: Mihel SIGN: Pisces PLANET: Mars DEGREE: 25-30 MEANING: Sending Forth as a father. PSALM 98:2: "Tetragramrnaton hath made known His salva- tion, in the sight of the Nations hath He revealed His justice." 49th Angel NAME: Uhauel SIGN: Aries PLANET: Mars DEGREE: 0-5 MEANING: Great and Lofty. PSALM 145:3: "Great is Tetragrammaton and greatly to be praised, and unto His greatness there is not an end." Shem-Hamphoresch. 50th Angel NAME: Deneyael SIGN: Aries PLANET: Mars DEGREE: 5-10 MAANING: Merciful Judge PSALM 145:8: "Merciful and gracious is Tetragrammaton, slowto anger and abounding in Mercy." 51st Angel NAME: Kechasheiah SIGN: Aries PLANET: Sun DEGREE: 10-15 MEANING: Secret and Impenetrable. PSALM 104:31: "The Glory of Tetragrammaton shall en- dure for ever, Tetragrammaton shall rejoice in His works." 52ndAngel NAME: Amamiah SIGN: Aries PLANET: Sun DEGREE: 15-20 MEANING: Covered in darkness. PSALM 7:17: "I will give thanks unto Tetragrammaton according co His righteousness, and I will sing Psalms unto the Name of Tetragrarnmaton Most High." 53rdAngel NAME: Nangel SIGN: Aries PLANET: Venus DEGREE: 20-25 MEANING: Caster down of the Proud. PSALM 119:75: "I have known, 0 Tetragrammaton that righteous are Thy Judgements, and in faithfulness hast Thou humbled me." 31 32 The Kabbalah of the Golden Dawn 54th Angel NAME: Nithael SIGN: Aries PLANET: Venus DEGREE: 25-30 MEANING: Celestial King. PSALM 103:19: "Tetragrammaton hath established His Throne in Heaven, and His Kingdom ruleth over all." 55th Angel NAME: Mibahaih SIGN: Taurus PLANET: Mercury DEGREE: 0-5 MEANING: Eternal. PSALM 102:12: "But Thou 0 Tetragrammaton, shall endure forever, and Thy memorial from generation to generation." 56th Angel NAME: Puiael SIGN: Taurus PLANET: Mercury DEGREE: 5-10 MEANING: Supporting all Things. PSALM 145:14: "Tetragrammaton upholdeth all those who fall, and lifteth up all those who are down." 57th Angel NAME: Nemamaiah SIGN: Taurus PLANET: Moon DEGREE: 10-15 MEANING: Lovable. PSALM 115:11: 'lYe who fear Tetragrammaton, confide in Tetragrammaton, their Help and their Shield is He." Shem-Hamphorescn 58th Angel NAME: Yeileel SIGN: Taurus PLANET: Moon DEGREE: 15-20 MEANING: Hearer of cries. PSALM 6:3: "And my soul hath been greatly troubled, and Thou, Tetragrammaton, how long." 59th Angel NAME: Herachael SIGN: Taurus PLANET: Saturn DEGREE: 20-25 MEANING: Permeating all Things. PSALM 113:3: "From the rising of the sun to the going down of the same, let the Name of Tetragrammaton be praised." 60th Angel NAME: Metzrael SIGN: Taurus PLANET: Saturn DEGREE: 25-30 MEANING: Raising up the oppressed. PSALM 145:17: "Righteous is Tetragrammaton in all His Ways, and Holy in all His Works." 61st Angel NAME: Vamibael SIGN: Gemini PLANET: Jupiter DEGREE: 0-5 MEANING: The name which is over all. PSALM 118:2: "Let the Name of Terragrammaton be praised from this time forth and for evermore." 33 34 The Kabbalah of the Golden Dawn 62ndAngel NAME: lahahel SIGN: Gemini PLANET: Jupiter DEGREE: 5-10 MEANING: Supreme Ens or essence. PSALM 119:159: "See how I have loved Thy Precepts, 0 Terragrammaton, in Thy Mercy keep me alive." 63rdAngel NAME: Nghaneauel SIGN: Gemini PLANET: Mars DEGREE: 10-15 MEANING: Rejoicing PSALM 100:2: "Serve Tetragrammaton with Joy, enter those who fear Him, unto those who hope in His mercy." 64th Angel NAME: Mochaie1 SIGN: Gemini PLANET: Mars DEGREE: 15-20 MEANING: Vivifying PSALM 33:18: "Behold, the eyes of Tetragrammaton is unto those who fear Him, unto those who hope in His mercy." 65th Angel NAME: Damabaiah SIGN: Gemini PLANET: Sun DEGREE: 20-25 MEANING: Fountain of Wisdom. PSALM 90:13: "Return 0 Tetragrammaton how long! and repent Thee concerning Thy servants." Shem-Hamphorescli 66th Angel NAME: Menqel SIGN: Gemini PLANET: Sun DEGREE: 25-30 MEANING: Nourishing AlL PSALM 38:21: "Forsake me not 0 Tetragrammaton, my God be not Thou far from me." 67th Angel NAME: Aiael SIGN: Cancer PLANET: Venus DEGREE: 0-5 MEANING: Delights of the Sons of men. PSALM 37:4: "Delight in Terragramrnaron, and He shall give the desire of thy heart." 68th Angel NAME: Chabeoiah SIGN: Cancer PLANET: Venus DEGREE: 5-10 MEANING: Most Liberal Giver. PSALM 106:1: "0 give thanks unto Tetragrammaton, for He is good, for His mercy endureth forever." 69th Angel NAME: Rohael SIGN: Cancer PLANET: Mercury DEGREE: 10-15 MEANING: Beholding alL PSALM 16:5: "Tetragrammaton is the portion of my inheri- tance and my cup, Thou maintainest my lot." 35 36 The Kabbalah ofthe Golden Dawn 70th Angel NAME: Yebamaiah SIGN: Cancer PLANET: Mercury DEGREE: 15-20 MEANING: Producing by His Word. PASSAGE: Genesis 1:1 :21 "In the Beginning Elohim created the substance of the heavens and the substance of the earth." 71st Angel NAME: Hevaiel SIGN: Cancer PLANET: Moon DEGREE: 20-25 MEANING: Lord of the Universe. PSALM 108:30: "I will give thanks unto Tetragrammaton greatly with my mouth, and in the midst of many will I praise Him." 72ndAngel NAME: Mevamiah SIGN: Cancer PLANET: Moon DEGREE: 25-30 MEANING: End of the Universe. PSALM 116:7: "Tum unto thy rest, 0 my Soul, for Tetra- grammaton rewardeth thee." 21 This is [he only Biblical passage in the Schemhamphoresh that comes from Genesis and not Psalms. CHAPTER FOUR The Early Books SEPHER BAHIR22-23 Most scholars of Hebraic literature are of the view that the Kabbalah was not committed to paper until the the end of the 12th century when the manuscript Bahir, or "Book of Brilliance" first appeared. It is also believed by the majority of Kabbalists that the book can originally be ascribed to Rabbi Nechunjah ben Hakana (around 75 B.C.). As such it is considered to be the very earliest Kabbalistic document. One of the founding Chiefs of the Golden Dawn, Wynn Westcott, made a deep study of the Bahir, and in 1896 he produced a translation under the title Book of Brilliance. There is little doubt that the concepts of the Bahir, like those of the Zohar or the Hekaloth texts, were applied by Westcott to the Sephirotic and Kabbalistic schemata of the Golden Dawn. Because many concepts of the Bahir are expanded upon in the Zohar (as published in Rosenroth's translation), some have considered the Bahir II. For English translations see Bookof Brilliance, translated by Wynn Westcott (privately printed. (896), and The BahiT. translated by Rabbi Kaplan (Weiser, 1979). I' The name Bahir is given in Job 27:21 "And now men see not the bright light which is in the clouds." 37 38 The Kabbalah of the Golden Dawn to be an obscure part of those books, though on closer examination the distinction between the two is very obvious. The Bahir consists of a series of discourses which have been com- pounded into roughly 30 brief pages, though the length of it seems to vary with the various editions. The various Hebrew teachers mentioned in the book include Rabbi's Akiba, Elizer, Rahaumai, and Berachai. The discus- sions in the Bahir are less sophisticated than those of the Zahar and give brief hints of things expounded more fully in the 2ohar. In many instances reading the Bahir first and the various relevant texts in the Zahar, where more in depth information is given, one can trace a gradual development of the concepts. The Bahir really appears to be the basic essence on which the 20har proper was built, and as such, is a text of prime importance. The Bahir can be broken down into the following seven divisions: 1. Expounds the theory of Creation. The statement given here by Rabbi Nechunjah seems closely allied to the Chinese Taoist view of cre- ation, as defined by Lao Tzu: There was something formlessly fashioned, That existed before heaven and earth; Without sound, without substance, Dependent on nothing unchanging, All pervading and unfailing, One may think that it is the Mother of all things under heaven, Its true name we do not know.2 4 Following Nechunjah's statement, Rabbi Berachiah says that Chaos was always there, a belief that also echoes that of the Chinese Tao, or Dao as it is now called. It is a point that does not so much relate to creation as such, but more importantly refers to the transmutation of substance. At this point the importance of the Hebrew letters are brought into close scrutiny, such as the letter Beth being the first letter of the word Bereshith-Genesis. 24 TaoTe Ching. The Early Books 39 2. Gives explanations of the formation of the first eight letters of the Hebrew alphabet from Aleph to Cheth. When compared with the later Zohar there are vast number of differences regarding the esoteric signifi- cance of the formation of the letters. It is obvious that we are looking at two periods of development of the Hebrew letters when comparing their etymological origins. Rabbi Kaplan, in his translation of the Bahir, solves part of this problem by associating the descriptions to the Ashur type script, whereas the Westcott translation uses a later script. 3. Shemhamphoresch, name of 72 letters. 4. Discussion of the Seven Voices as heard by Moses on Mount Sinai. This relates to the manner in which the Torah was given to the jews. 5. Descriptions of the Sephiroth, which are given for the first time. It is thus, the hands have ten fingers, relating to the ten Sephiroth with which both the heaven and the Earth were sealed. 25 Though the Sephiroth are not named directly in the Bahir, notes made by both Westcott and Kaplan in their translations more than ade- quately explain some of the hidden references to them. 6. The functions of the Kabbalistic Soul. Although not as sophisti- cated as that found in the Zohar, the concept of the formation of the Soul is given, showing that both the male and female souls develop from each other. 7. Within the Bahir there is also a reference to what could possibly be described as the practical part of Kabbalism, insofar as it speaks of the making of a Golern/? by Rabba. lS Westcott translation. 10 The Golem was a man made of clay who was brought to life by Kabbalisric meditations and ritu- als. See The Golem of Prague by Yehuda Yudel Rosenberg (Warsaw, 1939), "The Kabbalah and its Symbolism" by Gershom Scholern, pages 158--204. 40 The Kabbalah of the Golden Dawn THEHEKHALOTH TEXTS Ismael ben Elisha (in 130 C.E.), a disciple of Nechunjah ben Hakana, taught a particular form of Kabbalistic mysticism which later appeared in what is known as the Hekhaloth texts. These tell how his own teacher took him on a journey of the Heavenly Palaces, and of the visions he experienced there. The actual structure and formation of these palaces will be discussed in later chapters, but the framework from which they developed is very important. Generally the name "Merkabah" (Chariot) denotes the method, whereas the name "Hekhaloth" (Heavenly Palaces) refers to the place they visited, but over the years the two names have become confused with each other. The Lesser Hekhaloth text is such an example, as it is more concerned with the Merkabah itself.z7 One of the most interesting aspects of this manuscript from the occult viewpoint is the section on angelology. This gives definitions and functions not only of various angelic choirs, but of individual angels as well. Like the Bahir, the Lesser Hekhalorh text shows yet another stepping stone to Kabbalis- tic associations through the seven heavens. The content of the Greater Hekhaloth is more in line with the title, providing details of additional Heavens or Palaces that the earlier Hekhaloth texts did not include.i" A further Hekhaloth text is the Bibli- cal Book of Enoch which most Christian churches have not deemed as "inspired." Considering the contents, it is not surprising, though most Biblical scholars firmly connect the book with pre-Christian times.2 9 Part of the Merkabah vision is the use of certain symbols to enter various spiritual or psychological levels'S' (which we will call "heavens" for the sake of argument). This is not unlike the "Book Of Pylons" from the Egyptian Bookof the Dead, and one wonders whether or not this method- ology was part of the teachings Moses brought with him from Egyptian learning. The application of putting any visionary experience to the test 27 See Odeberg's "Enoch 3" in which the Lesser Hekhalorh text is given. Scholars such as Scholem have considered it 3rd century and a corrupt manuscript. It appears though that this manuscript in Its original form was l st century, since it concerns the teachings of Rabbi Ishmael ben Elisha, but was possibly added to byother authors over the centuries. Scholem's "Jewish Gnosticism, Merkabah Mysticism, and Talmudic Traditions." 28 instead of Seven Heavens, the Greater Hekhaloth relates [Q Seven Heavens in each Heaven. 29 Also see "Secrets of Enoch" in Forgotten Books of Eden which some have considered as being Isr century. It tells of a journey through ten Heavens and not the usual seven. )0 See "Hekhaloth Text" in Kaplan's Meditation andthe Kabbalah, for various examples. The Early Books 41 was singularly important. Apart from the experiences of Enoch, the next most important experience allotted to Merkabah is the Vision of Ezekiel. A more modem viewpoint would term this an exploration of "Innet Space" in which the Kabbalist through special meditational techniques attempts to go through a series of projection workings where his visionary expressions accord with his teachings. These various archetypes, of course, varied from individual to individual, but since they were confined within certain belief structures many similarities between the visions would occur. This Inner Space concept was taken further by Golden Dawn Adepti who adopted the Merkabah concept to suit their own spe- cial needs, as shown in the following lecturer'! The symbol, place, direction, or Plane being known whereon it is desired to act, a thought ray is sent to the corresponding part of the Sphere of Sensation of the Nephesch.V The thought ray is sent like an arrow from the bow, right through the circumference of the Sphere of Sensation direct unto the place desired. Arrived there, a sphere of Astral Light is formed by the agency of the Lower Will, illuminated by the Higher Will, and acting through spiritual consciousness by reflection along the thought ray. This sphere of Astral Light is partly drawn from the surrounding atmosphere. The Sphere being formed, a simulacrumv of the person of the Skryer is reflected into it along the thought ray, and this united consciousness is then pro- jected therein. This Sphere is then a duplicate by reflec- tion, of the Sphere of Sensation. As it is said, "Believe thyself to be in a place and thou art there." In this Astral projection, however, a certain part of the consciousness must remain in the body to protect the thought ray beyond the Sphere of sensation (as well as the sphere itself at that point of departure from the thought ray) from attack by any hostile force, so that the conscious- ness in this projection is not quite so strong as the con- sciousness when concentrated in the Natural Body in ordinary Life. I! This is from an unnamed and undated lecture from Whare Ra temple, copied by Taylor inro his diary notes in the late 1920s. It appears to be in the style of Mathers, but this is speculation. 11 Part of the Kabbalistic Soul which will be discussed in a later chapter. " There are a number of definitions of this word but generally one takes it to mean the astral body. 42 The Kabbalah of the Golden Dawn The return taketh with a reversal of this process, and save to persons whose Nephesch and physical body are exceptionally strong and healthy, the whole operation of shying and rraveling in the Spirit Vision is of course fariguing. Also there is another mode of Astral projection which can be used by the more advanced Adept. This consisteth in forming a sphere from his own Sphere of Sensation, casting his reflection therein, and then pro- jecting this whole sphere to the desired place, as in the previous method. But this is nor easy to be done by any but the practiced Adept. This method of Astral projection was practiced only after the postu- lant had reached the Inner Order of the Golden Dawn and was experi- enced enough both to use and understand the various symbols, and to use it as a systemof checks and balances against negative influences during the Astral trip. The Merkabah relates to both ascent and descent, which can be explained Kabbalistically as traveling up and down the Tree of Life. SEPHER YETZlRAH OR BOOK OF FORMATION The next Kabbalistic book of major proportion was the Sepher Yetzirah, or Book of Formation. The exact date of its origin is usually thought to be somewhere between the 3rd and 2nd century A.D. One legend asserts that the Prophet Abraham was the instigator of the theory of the book, which he received in a vision. Some Kabbalistic authorities have ascribed authorship of this volume to Rabbi Abba ben Joseph, who was also said to have authored a text on the mysteries of the "Holy Alpha- bet." It is also interesting at this point to note that the Sepher Yetzirah was mentioned in the two Talmuds and may have formed a type of bridge between standard Rabbinical views and that of the Kabbalists. Phineas Mordell, in his 1914 edition of the Sepher Yetzirah, considers that it was written in two parts; the first being the original and the second being added around the 6th century. He disputes the claim of authorship to Rabbi Abba and relates the true author as being Joseph ben Uziel, giv- ing some very convincing arguments in favor of the latter. Adolphe The Early Books 43 Franck, in his The Kabbalah,34 divides the essence of the Sepher Yetzirah into the following: 0) In general, the composition of the world; (2) In the division of the year or in the distribution of time in which the year is the principal unit; (3) The structure of man, the main principal unit- ing all these factors being the application of the book to the Macrocosm as well as to the Microcosm. It would be fair to say that up until the 9th century the main theme of Jewish doctrine was very much against Kabbalistic teaching, and in many instances was aimed at trying to prevent it from being taught. Gaon Saadiah (892-942 C.E.), head of the Persian Academy at Sura, and one of those who did an enormous amount of Hebrew Linguistic research into Kabbalistic teachings, was one of the first to give Kabbalism its full due as a metaphysical doctrine in its own right. He wrote a reputable commen- tary on the Sepher Yetzirah which still exists today and which brought a new understanding of Kabbalism to the Jewry of his own era. Gaon Hai (939-1038), a contemporary of Gaon Saadiah, also wrote a commentary on the Sepher Yetzirah, as well as other works that have strong Kabbalistic references, such as "The Voice of God in its Power." The Sepher Yetzirah is a very different book in style from the Bahir and has none of the question and answer phrasing which is so character- istic of the Zoharic documents. Possiblyone of the first published versions of the Sepher Yetzirah was in 1562, Mantua Edition. 35 The actual title of the Sepher Yetzirah is a little ambiguous for instead of a being a study of the Sephiroth it in fact is concerned with the forma- tion and structure of the Paths of the Kabbalah. The book itself is broken down into six chapters: Chapter 1 gives the breakdown of the ten Sephiroth and the 22 paths. It also discusses the theory of the Lightning Flash and the hidden method of ascending "Jacobs Ladder" through meditation. The formation of the elements is then discussed; from Spirit came Air, and from Air came Water, and from Water came Fire. The Three angelic Choirs of the Auphanium, Seraphim and Kerubim are then named. The Name ofYOD '" First French Edition 1843, Paris. First published English translation in 1967, by University Books. I founda numberofEnglishtranslationsof variouspartsof the text at 'Whare Ra. Forthe most part they differ only slightly from the later English publication. When quoting from Franck, I will be using the old Whare Ra translations, which no doubt were done in the late 1880s by Golden Dawn members. '", Gulielmus Postellus did a Latin translation in 1552, but it was not for general publication. 44 The Kabbalah of the Golden Dawn HEH VAU is then given as the Name which sealed the six directions of the Universe.v" The following are the permutations:'? (5) IHV - Height (6) IVH - Dept (7) HIV - East (8) HVI - West (9) VIH - South (10) VHI - North 3S An observant student of either the Golden Dawn or the Kabbalah will notice that of all the Kabbalistic texts it is that of the Sepher Yetzirah which directly influenced parts of the rituals, diagrams, and teaching of the Golden Dawn. This is particularly true of all the concepts involving geographical direction, when combined with permutations of the Divine name YHVH. For example, at one point during the ritual of the 4=7 Grade of Philosophus, the Candidate is shown a diagram (see following page) and is told by the Hegemon: The Sepher Yetzirah divides the ten numbers into a Tetrad, answering to the Spirit of the Living Elohim: Air, Water, and Fire; and a Hexad, consisting of Height, Depth, East, West, South, and North, the six sides of the cube sealed with the six permutations of the letters YOD HEH and VAU of the Sacred Name. In Chapter 2, the Three Mother Letters of Aleph, Mem, and Shin are directly related to the concept of Air, Water, and Fire. The letters as a whole are then able to be broken down and related to everything created with particular emphasis being placed on the pronunciation. The 22 let- ters are then formed into 231 gates. These gates are formed by adding each Hebrew letter with another letter, following a certain pattern. For exam- ple the first letter Aleph is then placed with every other letter totalling 21 permutations. Beth is placed with every other letter (excluding the one before it, Aleph) which gives 20 permutations. Gimel is paired with every 36 The first four directions are Spirit, Air, Water, and Fire, which are the throne on which the direc- tions are based, The directions proper actually starr in the text from the fifth. 37 The actual formation. of the letters here forms a cube, commonly called the "Cube of Space." 38 The Altar as described in the Golden Dawn's Neophyre rituals is based on this chapter of the Sephcr YetZirah, N V N V The Early Books (;\ V n V 45 rs-. 8 ® . VIH South rJ::\ o The Six Directions of Space 46 The Kabbalah ofthe Golden Dawn l t: .- £Ie: L: -L:L:L: _L:L:L:I.::L:L:L:L: '" '" II I;::; + + 12: + + + 1:= + + I::: + I:: ,; + I:: [8 Ii + 18 + + 10 Table 0[231 Permutations The 231 Permutations The Early Books 47 other letter except the ones before it, giving a total of 19permutations. Daleth is paired with every other letter except those before it, giving a total of 18 permutations, etc. The total number of pairings are 231 39 which were created from "nothing, the vast limitless space." A major concept dealt with in Chapter 3 is that of balance, Aleph- Air, standing between Mem and Shin-Fire and Water. The text then goes on to say that the three Mothers are sealed with six rings-relating to the lower portion of the diagram. The text then says:40 The Three Mothers in the world are Aleph, Mem, and Shin: the heavens were produced from Fire 41 ; the Earth from Water; and Air from the Spirit is as a reconciler between the Fire and the Water. The translation by Papus is a little fuller: 42 Three Principles are Shin, Aleph, Mem; fire, air and water. The origin of the sky is fire, the origin of the earth is water. Fire rises, water descends, and air is the regulato- ry medium between them. Aleph-Mem-Shin is sealed with six seals and enveloped in the male and female. Know, think and imagine that fire supports water. The Three Mothers are then associated with the year and the sea- sons, with Aleph (air, chest, lungs) representing the temperate climate, Mem (water, belly) for the winter, and Shin (fire, head) for summer. The same idea can be found almost identically expressed in the Mishna 3, Chapter 3, where it says: God created in the World-Fire, Water, and Air. In Man, the Head, Body, and Breast. In the Year, heat, cold and wet. 19Westcott states in hIStranslation of the Sepher YetZlrah that this permutation adds up to 242 and cites the Postellus Edition as giving the reason why 11 are omitted to get a total of 231. Generat· ing the permutations as I have given them adds up to 231, not 242. 411 Westcott translation. ;\ The full aspect of this explanation is given in the section "Alchemy and the Kabbalah." 41This translation from the French was done by a former member of the Stella Matutina in New Zealand. 48 The Kabbalah of the Golden Dawn In Chapter 4, certain sensory associations are further given to the seven Hebrew "double" letters, which ate called double because of the pairs of opposite meanings that can be associated with each letter (Beth, Gimel, Daleth, Kaph, Peh, Resh, and Tau) such as Life and Death, Peace \ War, Wisdom \ Folly, Riches \ Poverty, Grace \ Indignation, Fertil- ity \ Solitude, Power \ Servitude. Also associated with these letters are the seven directions of space, the seven days of the week, seven heavens and earths, the seven Sabbaths, and the seven planets. 43 Chapter 5 equates the 12 simple letters with the 12 zodiac signs, 12 properties, 12 directions, and the 12 months of the year. 44 Overall this difficult chapter, chapter 6, shows the relationship of the elemental divisions of the zodiac in both partnership and opposites.P To simplify the associations of the Hebrew letters by way of analogy the astrological association is by far the easiest and most documented. THE ZOHARORBOOK OFSPLENDOR The formation of the Zahar in manuscript form is said to have come from Simon ben ]ochai, who lived in or around 150 to 170 C.E. Condemned to death by the Roman Lucius Aurelius Yerus (co-regent with Emperor Mar- cus Aurelius Verus), Rabbi Simon ben ]ochai escaped to some secluded caves where, during his enforced 12-year captivity, he is said to have writ- ten down the oral tradition of the Kabbalah that he had received. It was here also that he communicated with the Prophet Elias, who further revealed to him the Kabbalistic mysteries. On his death (accompanied by many strange manifestations of light and sounds) his son (Rabbi Ellezer) and assistant (Rabbi Abba) were said to have gathered his teachings together, which formed the frame of the Zahar. 43 The Zelator rituals of the Golden Dawn covers this in part in explaining the diagram of the seven- branched candlestick. 44 This chapter relates to the 1~ 10 grade of Zelaror when explaining the diagram of the Table of Shrcwbread. This diagram, like rhar of the table of Shrewbread, were of great esotenc significance to the Golden Dawn. Although first introduced in the First Order, they were later studied in great depth in the Second Order. 45 This entire chapter formed the basis for the complex Golden Dawn paper. "Convoluted Forces." For a simplified viewpoint of it see the forthcoming TheMagical Taro,of the GoldenDawn, by Pat and Chris Zalewski. The Early Books The Seven-Branched Candlestick 49 The ZOMr first appeared in Spain in 1290 when Moses de Leon passed out various manuscripts (written in Aramaic) which were pur- ported to be the 20har as received by Simon ben Jochai. 46 When the 20har was first received by Jewry, one Isaac of Acco came to visit de Leon and found that he had died. On asking de Leon's widow to see the origi- nal papers that de Leon had copied from, Isaac was informed that no orig- inal manuscript existed. Isaac offered her money but still she could not 'IIi There is no doubt that a certain amount of later material was appended to the original man- uscripts. 50 The Kabbalah of the Golden Dawn produce the original manuscript and told him that it had never existed and that de Leon had created the 20har from his own teachings. Virtually in the same breath as these claims Isaac actually cites the Zohat 47 and quotes passages from it as belonging to Simon ben [ochai, long after he had visited de Leon's widow. His first criticism of de Leon, which outlines the events he encountered with his widow, is given in the Divrey Ya Hamin. Although something made him change his mind at a later date, Isaac's initial charge regarding the authorship of the 20har seems to have stuck, and this has created a controversy that continues even today among Kabbalistic students. The 20har apparently had more than one name through the cen- turies and this has added to the confusion. It was also called Midrashi Yerushalmi, and is mentioned in the Geonim and also by St. Agobard (around 800C.E.) The first edition was published in 1558, Cremona (Zohar baGado!), 400 pages; the second in 1558, Mantua, (2ohar haKeton), 700 pages. The Zohar proper is based on the commentaries on the first five books of the Bible, with additions. 1. GENESIS (a) Commentaries (b) Tosseftoth (Additions) (c) Midrashha Neelam (Secret Midrash) (d) Sithre Torah (Secrets of the Law) (e) Hashmaloth (Omissions) 2. EXODUS (a) Commentaries (b) Midrash ha Neelam (continued) (c) Raaiah Mehemnah (Faithful Shepherd) (d) Sithre Torah (continued) (e) Idra de Maschcana (Assembly of the Sanctuary) (0 Siphra Pi Zeniouthra (Book of Concealment) (g) Hecaloth (Palaces) (h) Additions 47 Otzar Cahim. The Early Books 51 ~ ~ - - ~ - - - - ~ ~ ~ - ~ - ~ ~ l I The Table of Shewbread. ( i) Sabah Di Mishpatim (Discourse of the Ancient One in Mishpatim) 3. LEVITICUS (a) Commentaries (b) Raaiah Mehemnah (continued) 4. NUMBERS (a) Commentaries (b) Raaiah Mehemnah (continued) 52 The Kabbalah of the Golden Dawn (c) Idra Rabba Kadisha (Great Holy Assembly) (d) Additions 5. DEUTERONOMY (a) Raaih Mehemnah (b) Idra Zouta Kadisha (Lesser Holy Assembly) There are additional pieces of the Zohar that in reality do not fall into any of the above five parts. (a) Midrash Ruth (Commentary on Ruth) (b) Raze Derazin (Secret of Secrets) (c) Midrash Hazeerh (Commentary on the Song of Solomon) (d) Pekoodah (Explanation of the Torah) (e) Yenookah (Discourse of Youth) (f) Maamar to Hazee (The beginning, come and see) (g) Hibbootath Kadmaa (Main Assembly) The tabulations of these books, though, seems to vary slightly with each different edition of the Zohar. 48 48 For example. Gershom Schclem cites 19 divisions, while KnorrVon Rosenroth has eight and C. D. Ginsburg eleven. CHAPTER FIVE The Structure of the Tree THE FOUR WORLDS In Kabbalistic doctrine there are Four Worlds, or levels of existence, each becoming more definitive than the one before it. The worlds are said to represent the Four Letters of the Divine Name. Generally, they can be applied to four separate versions of the Tree of Life, or also divide the one Tree into four separate divisions. The First World is that of Atziluth and is linked to the YodForce of the Divine Name and, by the Golden Dawn, to the Tarot Suit of Wands. This is often called the Archetypal or World of the Spirit for here we have the very first impetus of an abstract idea that works on the broad outline of a concept of a plan. The Second World is that of Briah and relates to the Heh force and to the Suit of Cups of the Tarot. This is the Creative World and shows that the idea or concept as formulated in Atziluth has now taken root in some sort of large framework and is being developed into some sort of workable structure. The Third World is that of Yetzirah and is the Vau force as well as being linked to the Sword Suit of the Tarot. This is the World of Forrna- I ion showing the actual development of the ideas through the framework 53 The Structure of the Tree 55 of Briah. This is very much the Mental World where things have been brought through and are now down, so to speak, on paper. The Fourth World is that of Assiah and is the Heh Final Force and assigned to the Pentacles Suit of the Tarot. This is the world of the Mate- rial or Physical World. Now that the whole mental process of the idea has been assimilated this World now works on the physical plane of action, the end result of the lofty concepts as formulated in Arziluth. THEVEILS OFNEGATIVE EXISTENCE Before any understanding is possible of how the Sephiroth function, the primary structure of the way in which the Divine Energy enters the Sephi- roth through the three Veils of Negative Existence must be understood. The following lecture on this subject is taken from MacGregor Mathers' introduction to the Kabbalah Unveiled, and was considered an unofficial side lecture on the subject to be studied by Golden Dawn Adepti: 34. The idea of negative existence can then exist asanidea, but it will not bear definition, since the idea of definition is utterly incompatible with its nature. "But," some of my readers will perhaps say, "your term negative existence is surely a mis- nomer; the state you describe would be better expressed by the title of negative subsistence." Not so, I answer; for negative subsistence can never be anything but negative subsistence; it cannot vary, it cannot develop; for negative subsistence is lit- erally and truly no thing. Therefore, negative subsistence can- not beat all; it never has existed, it never does exist, it never will exist. But negative existence bears hidden in itself, posi- tive life; for in the limitless depths of the abyss of its negativi- ty lies hidden the power of standing forth from itself, the power of projecting the scintilla of the thought unto the utter, the power of re-involving the syntagma into the inner. Thus shrouded and veiled is the absorbed intensity in the centreless whirl of the vastness of expansion. Therefore have I employed the term "Ex-sto," rather than "Sub-sec." 35. But between two ideas so different as those of negative and positive existence a certain nexus, or connecting-link, is required, and hence we arrive at the form which is called potential existence, which while more nearly approaching 56 The Kabbalah ofthe Golden Dawn positive existence, will still scarcely admit of clear definition. It is existence in its possible form. For example, in a seed, the tree which may spring from it is hidden; it is in a condition of potential existence; is there; but it will not admit of defin- ition. How much less, then, will those seeds which that tree in its turn may yield. But these latter are in a condition which, while it is somewhat analogous to potential existence, is in hardly so advanced a stage; that is, they are negatively existent. 36. But, on the other hand, positive existence is always capable of definition; it is dynamic; it has certain evident powers, and it is therefore the antithesis of negative existence, and still more so of negative subsistence. It is the tree, no longer hidden in the seed, but developed into the outer. But positive existence has a beginning and an end, and it therefore requires another form from which to depend, for without this other concealed negative ideal behind it, it is unstable and unsatisfactory. 37. Thus, then, have I faintly and with all reverence endeavoured to shadow forth to the minds of my readers the idea of the Illimitable One. And before that idea, and of that idea, I can only say, in the words of an ancient oracle: "In Him is an illim- itable abyss of glory, and from it there goeth forth one little spark which maketh all the glory of the sun, and of the moon, and of the stars. Mortal! behold how little I know of God; seek not to know more of Him, for this is far beyond thy compre- hension, however wise thou art; as for us, who are His minis- ters, how small a part are we of Him!" 38. There are three qabalistical veils of the negative existence, and in themselves they formulate the hidden ideas of the Sephiroth not yet called into being, and they are concentrat- ed in Kether, which in this sense is the Malkuth of the hidden ideas of the Sephiroth, I will explain this. The first veil of neg- ative existence is the AIN, Ain = Negativity. This word con- sists of three letters, which thus shadow forth the first three Sephiroth or numbers. The second veil is the AIN SVP, Ain Soph = the Limitless. This title consists of six letters, and shad- ows forth the idea of the first six Sephiroth or numbers. The third veil is the AIN SVP Avr, Ain Soph AUT = the Limitless Light. This again consists of nine letters and symbolizes the first nine Sephiroth, but of course in their hidden idea only. But when we reach the number nine we cannot progress far- ther without returning to the unity, or the number one, for the The Structure of the Tree 57 number ten is but a repetition of unity freshly derived from the negative, as is evident from a glance at its ordinary representa- tion in Arabic numerals, where the circle 0 represents the Negative and the 1 the Unity. Thus, then, the limitless ocean of negative light does not proceed from a centre, for it is cen- treless, but it concentrates a centre, which is the number one of the manifested Sephiroth ..." l I , . '.--.'. , 1/ \ A 50 PH ------ -- - ..... -............... -, "- "- -, " " \ \ \ , \ \ \ , \ '. , .. , , \ N ': \ I I I , I , I I I I s,: J >' / ..- J I , / , / v >' ,,/ /-",// --"" ------ , , . i p.' S 0 PJ.( : .----'-,_. '., ..\\ <uHf\-- '; : e . ./ "'r c... ;oT /,- ,,/' ,/ .: /' /R I " I • J : / " I '., I . I ./- /p f ,- I .. I I I I I I \ I \ \ \ \ \ " \ \ \ \ " \ " " " .....p ...................... _- --- The Three Veils of Negative Existence The cloud-veils of the Ain formulating the Hidden Sephiroth, and concentrat- ing in Kerher, the first Sephira. 58 The Kabbalah of the Golden Dawn THE TEN SEPHIROTH The actual word Sephiroth is plural and in meaning denotes "spheres" or "emanations" while the word Sephirah is singular. Because the Sephiroth were ten in number, Mathers made the observation that abstract concepts of mathematics could also be applied to the Sephiroth. Within the Sephi- roth themselves there are large polarity swings of both genders, but which are still abstract in concept. They develop in varying stages so that when each stage reaches its maximum point a new level is created for the refined energy to go to the next level. The Sephiroth can be observed to be anal- ogous to glass receptacles of varying shapes and quantities. When one is full, then the energy overflows to the next, where it conforms to the shape of the vessel and what that shape represents. The first three Sephiroth are very important, for many have consid- ered this Supernal triad to be manifested, yet still in a state that is invisi- ble to us. In a modem light it could be likened to a DNA chain or to the formation of basic atoms or molecules that have formed a certain pattern, yet have not yet multiplied enough for visible states of growth.t'' It should be observed that the Sephiroth are also opened up to the manipulation of negative influences as well as of good ones. The Ten ineffable Sephiroth have ten vast regions bound unto them; boundless in origin and having no ending; an abyssof good and of ill; measureless height and depth ...50 From this we see divided in each Sephirah a positive and negative polarity that can be related to both Spiritual and demonic hierarchies. Since each Sephirah has both positive and negative polarities incorpo- rated in it, then one may assume that there are certain Sephiroth that are grouped under both headings. Once polarity has been established, the neutral polarity must be accepted as well, and certain Sephiroth now fall under this heading, but all in balanced juxtaposition one to each other. 49 See Superstrings: a TheCfry of Everything? P. C. W. Davies and J.Brown (Cambridge University Press, 1988). for a theory of deep formation that can be Kabbalisticallvapplied. Also Occult Chem- istry by Besant and Leadbeater (3rd ed. 1980), which adds yet other dimension to the formations or stages of growth, applied to the Kabbalah. 50 Sepher Yetzlrah, 1.5. The Structure ofthe Tree 59 The Tree of Life 60 The Kabbalah of the Golden Dawn The Zohar describes the Sephiroth as emanating from each other, a difficult concept to grasp visually (some have used the diagram of con- centric circles). Later Kabbalists have considered the Sephiroth as being placed on three pillars (Severity, Middle, and Mercy) while others have used the age-old glyph of the Tree of Life (which has been with us since antiquity) to apply the Sephiroth visually in balanced disposition. The First of the Sephiroth is called Kerher, the Crown, which is the first manifested form and which many have associated with the Hebrew name of God as shown in the letters YHVH,5I the incomprehensible deity. Kether is often referred to the Godhead as the primal source of manifestation. The Hebrew name associated with this is AHIH,52 mean- ing "I am," a simple statement of manifestation. There are a number of ways to visualize Kether. The first is to view it by way of descent. Here we have a homogeneous force that is perfect in every way except for experience, and that is what it must gain before it can' be reunited with itself in Malkuth, the last Scphirah. In many respects, Kether is much like the spirit of man as he arrives on this plane of existence; he must gain experience through the process of trial and tribulation before the re-unification with the Higher Self at death. Any Sephirah, Kether included, can be applied to the smallest speck or atom of this planet and also to the greatest distance in the heavens. This explains the reference in the Sepher Yetzirah to the Sephiroth being boundless and having no ending. Looking at Kether by way of ascent here, we have the Godhead on earth, perfection as far as the physical laws will allow. It is something everyone aspires to, for Kether is the absolute ideal, untainted by the fears and worries of this world, for it has risen above them. The Mathers description of the Sephiroth, as given in the Book of the Path of the Chameleon, 53 is as given below: First are the Feminine colours of the Sephiroth, the Queen's Scale. In Kether is the Divine White Brilliance, the scintillation and corruscation of the Divine Glory- that Light which lighterh the Universe-that Light 51 Exodus 20,2, "I am YHVH thy God." 52 Exodus 3014"I am the first and I am the last and beside me there is no God. And who, as I, can proclaim. let him declare it, and set it in order for me." 53 This manuscript, called also "Hodos Chameleonis," was issued out in separate parts in the Golden Dawn's Inner Order. The Structure of the Tree which surpasseth the Glory of the Sun and beside which the light of mortals is but darkness, and concerning which it is not fitting that we should speak more fully. And the Sphere of its Operation is called Rashith ha-Gil- galium-the beginning of whirling, the Primum Mobile or First Mover, which bestoweth the gift of life in all things and filleth the whole Universe. And Eheieh is the Name of the Divine Essence in Kether; and its Arch- angel is the Prince of Countenances-Metatron or Metraton, He who bringeth others before the face of God. And the Name of its Order of Angels is called Chaioth ha-Qadesh, the Holy Living Creatures, which are also called the Order of Seraphim. 61 The Second Sephirah is called Chokmah, Wisdom. It shows the establishment of polarity in a balanced and harmonious disposition. The Divine name associated to Chokmah is YH, a derivative of YHYH. In this situation Chokmah is the first break from Kether (by way of descent). The complete unit must now start to separate its component parts from the whole so that each can experience a new dimension of what it is designed for. Although separated, Chokmah still acknowledges that Kether is its superior and that any knowledge coming to it will be through the perfected point. In many ways Chokmah is still under the reflected glory of Kether, for the Wisdom that it utilizes is still far above that of normality, and in many aspects this in itself is something to aspire to. Since Chokmah is the first separation from Kether, it is the masculine essence or seed and as such srill pliable. It is a mixture of both the Wisdom of God and the Wisdom man tries to attain. It is the Sephirah that gives man the chance of attaining what is normally the unattainable through the power of the intellect. The Zohar 54 (Temurah, Folio 155a) says: YHYH created man in the mystery of Wisdom (Chokmah) and made him with great art and breathed into him the Soul of Life, so thar he might know and understand the mysteries of Wisdom to attain His glory. Wisdom can be ascribed to many different levels and, to make mat- ters extremely complex, it is said rhat in each Sephirah there are in fact ,I FromWhare Ra temple papers. byunknown translator. 62 The Kabbalah of the Golden Dawn ten Sephiroth. The first manifestation of wisdom is, of course, Kether of Chokmah, while rhe other end of the scale is Malkuth of Chokmah. In terms of the Microcosmos, the areas in between each of rhese extremes vary according to the type of person one is, which Eastern mystics have considered to be states of satori. The complexity of this is that, while man or woman may be satisfied with one level of Wisdom, it is not unheard of for him or her, during a lifetime, to rap into the orher levels as well. On what level and for how long he or she is able to do this, of course, depends on the individual and on what is happening in his or her life during that moment. For some gifted or advanced individuals, this can be done simul- taneouslv with more than one level at a time. In Chokmah is a cloud-like grey which containeth vari- ous colours and is mixed with them, like a transparent pearl-hued mist, yet radiating withal, as if behind it there was a brilliant glory. And the Sphere of its influence is in Masloth, the Starry Heaven, wherein it disposeth the forms of things. And Yah is the Divine Ideal Wisdom, and its archangel is Ratziel, the Prince or Princes of the knowledge of hidden and concealed things, and the name of its Order of Angels is Auphanim, the wheels or the whirling Forces which are also called the Order of Kerubim. 55 The Third Sephirah is Binah, Understanding, and it shows the establishment of the Triad and the next step after Wisdom. while Wis- dom gives us the ability to discern things, Understanding shows us the way to do it. The Divine Name associated to Binah is YHVH ELOHIM which means "Lord my God." The name Binah, in fact, comes from the Hebrew BNYH, Ben, a Son, and YH from Chokmah, showing the Son ofChokmah. In many respects Binah is the other side of the coin to that which Chokmah represents. The Divine Name Elohim shows that the name Binah is something of a misrepresentation, for the Hebrew hnguistic components of Elohim show the combination of both masculine and fem- inine. While the name in itself is masculine, the Holy name is a mixture of both, showing a very feminine trait underlying this Sephirah. For the 55 From"Hodos Charnelionis." The Structure of the Tree 63 purpose of this discussion we will concentrate on its masculine impetus, as the feminine side of its nature will be discussed in a later section. The key word of this Sephirah being "Understanding" shows that it is an energy or form that channels information and compartmentalizes it. Binah brings out the whole pattern of things, to see things in a totality at the top end of the scale, such as Kether of Binah. For those at the lower end of the scale we have an overconcern for trivia, the dissecting of the part taken to the extreme so that the whole is forgotten. In Zoharistic Kabbalism there is no direct connection of Binah and Kether, as one has to get to Chokmah to get to Kether: but in later schools of Kabbalistic thought, when the Paths were considered in the form of the Tree of Life, Binah actually linked directly to Kether through the Path of Beth. This later appendage of Kabbalism is further complicat- ed due to the fact some schools do not agree on which Path connects with which Sephirah. Beth is considered by some to be the first letter of the Hebrew Alphabet due to the fact that Bahir says:56 And what does Beth resemble? It is like Man, formed by YHVH with Wisdom (Chokmah) he is closed on all sides but opened in front. This shows that there is still a strong connection directly between Binah and Kether through the Path of Beth. Understanding is a very nec- essary concept to provide the frame for Chokman-Wisdom, for without Understanding, Wisdom cannot be attained or conceptualized. In Binah is a thick darkness which yet veileth the Divine Glory in which all colours are hidden, wherein is mystery and depth and silence, and yet, it is the habitation of Supernal Light. There is the Supernal Triad completed. And the Sphere of its Operation is Shabbathai, or rest, and it giveth forms and similtudes unto chaotic matter and it ruleth the sphere of action of the planet Saturn. And Jehovah E10him is the perfection of Creation and the Life of the World to Come. And its Archangel is Tza- phqiel, the Prince of the Spiritual Strife against Evil, and the Name of the Order of Angels is Amlim, the Strong and Mighty Ones who are also called the Order of Thrones. The AngelJophielis also referred unto Binah. 57 'ill Westcott translation. \) From "Hodes Chameleonis." 64 The Kabbalah of the Golden Dawn The Fourth Sephirah is Chesed, Mercy, and the establishment of the Quartenary. This shows Mercy being expressed from Wisdom and Understanding. The Divine Name associated with this Sephirah is AL, which means God. AL is the Holy Spirit that can loosen its grip on the material for those traveling up the Sephiroth of the Kabbalah, thus help- ing them to cross up to Binah. For while we are investigating here the ori- gins and formation of the Kabbalah, the practical use of the Kabbalah must be always kept in mind. It can be used like a ladder for those magi- cians and aspirants ascending it in their endeavor to unite with the God- head in Kether. In many respects Chesed is a very important Sephirah, for it is the first of the manifested Sephiroth beyond the triad of Kether, Chokmah, and Binah. It is also the first one from which to cross the Abyss (Daath) to get to Binah, by way of ascent. There is no Path connecting Binah and Chesed, and how one travels a route that is not laid out is something of a mystery. It is the area of the shadow Sephirah Daath which cannot be considered a Sephirah proper. A full explanation will be given in the sec- tion on the Tree of Life, before and after the Fall of Man. The Golden Dawn taught that before the so-called Fall there was another Tree in which Daath was a Sephirah proper, connected by two paths. The Gold- en Dawn teaching was that to get up to Binah by way of ascent one must follow the emanation of the old Paths. Another title for Chesed is "Grace" and this helps us to understand the term Mercy more correctly. Chesed relates to the accumulation of good deeds or efforts in which stare forgiveness is given. It is considered one of the finest virtues one can attain. This is achieved through flawless love, of a fraternal nature, for the Understanding of Binah is now con- verted into a state of further receptiveness. By way of ascent on the Tree, Chesed takes the power and activity of the subsequent and severe Sephi- rah of Geburah and has simply consumed or swamped the severe power until it is enveloped with a concept of self love. By analogy it is very much like the cushion absorbing the sharp blow of the rapier until it has extended irself and encloses it with its receptivity. In Chokmah is the Radix of blue and thence is there a blue colour pure and primitive, and glistening with a spiritual Light which is reflected unto Chesed. And the Sphere of its Operation is called Tzedek or Justice and it The Structure ofthe Tree fashioneth the images of material things, bestowing peace and mercy; and it ruleth the sphere of the action of the planet of Jupiter. And Al is the tide of a God strong and mighty, ruling in Glory, Magnificence and Grace. And the Archangel of Chesed is Tzadkiel, the Prince of Mercy and Beneficence, and the Name of the Order of Angels is Chashmalim-Brilliant Ones, who are also caned the Order of Dominions or Dominations. The Sephira Chesed is also called Gedulah or Magnificence and Glory.58 65 The Fifth Sephirah is Geburah, Severity. This is, of course, the polar opposite of Mercy, showing that an extremity has been reached through harsh action. The Divine Name for this Sephirah is ELOHIM GIBOR, meaning "God's wars or battles." This is not an easy Sephirah as it deals with Victory only after trial and tribulations, thereby showing that nothing in its area of influence will come easy. Geburah is the Sephirah of rule and retribution, of trial and tribulation, and it repre- sents the extreme of these. By way of descent, Geburah has taken the receptivity of Chesed to the extreme, where it cannot give any more and now enforces a strict dis- cipline upon it to circumvent any future actions of this nature. The Divine Name also shows the feminine aspect associated with this Sephi- rah. This is not the gentle feminine quality but the harsh vengeful quali- ty that is, in many respects, more fierce then any masculine quality and is totally unrelenting. The feminine concept is very much needed in Gebu- rah to receive the Emanations of Chesed and then transform them by way of its masculine counterpart, so that the feminine energy is transmuted to suit the temperament of the Sephirah. These aspects are well illustrated by the following from the Song of Songs (6: 10). Who is She that looks forth as the dawn, fair as the Moon, clear as the sun, terrible like an army with banners. By way of ascent, Geburah develops from the Beauty of Tiphareth and becomes proud. The pride, in tum, can become eventually arrogance. The fine line is drawn in this Sephirah between arrogance and discipline. \H Ibid. 66 The Kabbalah of the Golden Dawn The harshness of this Sephirah spares no one, for here we can meet the hard-core religious fanatic and zealot who would enforce his spiritual beliefs by the point of the sword. We can also meet the mercenary soldier. Both are wading deep in the blood of their fellow man, yet each with his own preconceptions of why he is acting like he is. In the Zohar we are told of how both David and Jacob were to face the Lord over their transgres- sions, not so much for punishment but due to separation from YHVH. Jacob felt he had no need for Geburah and longed for the Mercy of Chesed because it was closer to YHVH. Geburah, though, is a very nec- essarySephirah, for (by way of ascension) one has to have the extreme of Mercy to temper the Severity of one's nature. In Binah is the Radix of Red, and therein is the red colour, pure and scintillating and flashing with flame which is reflected unto Geburah. The Sphere of its Operation is called Madimor violent rushing Force and it bringeth fortitude, and war and strength and slaugh- ter, as it were the flaming Sword of an avenging God. And it ruleth the Sphere of Action of the Planet Mars. And E!ohim Gibor is the Elohim, Mighty and Terrible, judging and avenging evil, ruling in wrath and terror and storm, and at whose steps are lightning and flame. Its Archangel is Kamael, the Prince of Strength and Courage, and the Name of the Order of the Angels is Seraphim-the Flaming Ones who are also called the Order of Powers. The S ~ h i r a h Geburah is also called Pachad-Terror and Fear. The Sixth Sephirah is Tiphareth, Beauty. This Sephirah stands directly below Kether on the Middle Pillar and the emanations that flow from it are then mixed with those of Geburah and Chesed so that a perfectly balanced, radiant polarity for the whole Tree of Life is found. Its title is directly related to the emanations of Kether that bind it to harmonizing those of Geburah and Chesed thereby achieving that per- fection which the Kabbalists often call "perfection." The Divine Name of this Sephirah is YHVH ELOAH VE DAATH which roughly trans- lated means "God's knowledge," showing the direct link with the God- head in Kether, 59 Ibid. The Structure of the Tree 67 Beauty is a word that well describes Tiphareth because, by virtue of its placement directly under Kether through the Path of Gimel, it reflects the glory of the Godhead in Kether. By ways of descent, Tiphareth breaks away from the martial Geburah and stops halfway on its trip to the other side of the Tree in the Pillar of Mercy to its station in Netzach- Victory. Severity, when taken to yet another extreme and stopped in the Middle Pillar as Tiphareth, creates a whole new approach, for the aggres- siveness is tempered by Kether' s Glory, creating the Beauty of what one is seeking. For some it can be said in the American expression "the brass ring," meaning the whole of one's wants and desires in one package, an ideology delivered. It is a time of rebirth and for a change of values. Kether is the Radix of a Golden Glory and thence is there a pure, primitive and sparkling, gleaming golden yellow which is reflected unto Tiphareth. Thus is the first reflected triad completed. And the Sphere of its operation is that of Shemesh, the Solar Light, and bestoweth Life, Light and Brilliancy in metallic matter, and it ruleth the sphere of action of the Sun. And Yhvh Elaha va-Daaili is a God of Knowledge and Wisdom, ruling over the Light of the Universe; and its Archangel is Raphael, the prince of Brightness, Beauty and Life. And the name of the Order of Angels is Melechim or Malakim, that is Kings or Angelic Kings, who are also called the Order of Virtues, Angels and Rulers. The Angels Peniel and Pelial are also referred unto this Sephira, It especially rules the Mineral world. 6o The Seventh Sephirah is Netzach, Victory, which relates to the end of the emanations from the Pillar of Mercy which has successfully won through. The Divine Name for this Sephirah is YHVH TzBAOTH, which means "Lord of Hosts,"and relates to one of the Seven Archons who created the Universe. Netzach takes the Beauty of Tiphareth and distributes it towards a desired end. The operative word for this Sephirah is "desire," something that relates strongly to Netzach. The brightness of Kether that is reflect- ed through Tiphareth is now channeled into a format that can control it, for while Beauty remains on the Middle Pillar it becomes a center of sorts, 68 The Kabbalah of the Golden Dawn with little control or direction to it, yet when it is transformed into Net- zach, the tremendous amount of energy it has is now focused, and that is where Victory comes in. This focus point can barely contain the beauty and power of Tiphareth yet it does so by fine tuning it to the point that no one or no thing can stand up to its burst. The energy of the Creator, through its link from Kether directly above it, knows no defeat and its energies overcome all obstacles. Since beauty and radiance have their limitations that energy must be harnessed into something progressive, and this is where Netzach is formed. Geburah at the other end of the scale shows power, but this is not directed, where- as Netzach performs this function with the help of the divine interven- tion of Kether. The beams of Chesed and of Tiphareth meet in Netracr: and thence arises a green, pure brilliant liquid, and gleaming like an emerald. And the Sphere of its Opera- tions is that of Nogah or External Splendour, producing zeal, love, harmony, and it ruleth the Sphere of Action of the Planet Venus and the nature of the vegetable World. And Jehovah Tzaboath is a God of Hosts and of Armies, of Triumph and of Victory, ruling the Universe in Justice and Eternity. And its Archangel Hanial is the Prince of Love and Harmony, and the Name of the Order of Angels is Elohim or Gods who are also called the Order of Principalities. The Angel Cerviel is also referred unto this Sephira. 6l The Eighth Sephirah is Hod, Splendor. This Sephirah like its oppo- site number, Netzach, is the last in the Pillar of Severity, showing that the energies of this dynamic Pillar are now at their strongest. The Divine Name for Hod is ELOHIM TzABOATH meaning "God's Hosts" (or armies) and relates to the martial aspect of God's works as the end result. The term "Elohim," with its hidden feminine concept, is applied here as well, and this shows that the Victory of Netzach has reached the point where the competition or pushing now stops. The divine energy of that Victory is converted into the pomp and glory that creates Splendor. In many ways Splendor is the victory celebration after the battle 61 Ibid. The Structure of the Tree 69 celebration is over. Since Splendor is on the Pillar of Severity, the pomp and circumstance of Hod now takes the celebration to the extremity and it becomes an issue all in itself. The Bhagavad-Gita says: The Splendour of the sun, which dissipates the darkness of this universe, is due to me. And the Splendour of the moon and the splendour of fire are also from me. This verse shows how all the opposites that eclipse the universe emanate from the same source no matter how things may swing one way or the other. Eventually the Universal balance is attained. The beams of Geburah and Tiphareth meet in Hod and thence arises in Hoda brilliant and pure flashing orange tawny. And the Sphere of its Operation is that of Kokab, the Stellar light, bestowing elegance, swiftness, and sci- entific knowledge and art, and constancy of speech, and it ruleth the sphere of the action of the planet Mercury. And Elohim Tzabaoth is also a God of Hosts and of Armies, of Mercy and of Agreement, of Praise and Hon- our, ruling the Universe in Wisdom and Harmony. And its Archangel is Michael, the Prince of Splendour and of Wisdom, and the Name of the Order of Angels is Beni Elohim, or Sons of the Gods, who are also called the Order of Archangels. 62 The Ninth Sephirah is Yesod, Foundation. This is the Sephirah on the middle path that now tapers the two completed forces of Splendor and Victory into Foundation. Yesod is a basic building block on which further developments can be built. In many respects this Sephirah is much like the foetus in the Womb, fully formed but not yet grown to full maturity. The Divine Name of this Sephitah is SHADDAI EL CHAI which means "Mighty Living One" and is concerned with the creation of Life on a new level. The Splendor of Hod is now transformed into the building blocks or foundation of a new beginning, just as the Victory of Netzach has vanquished the opposition. A new era now begins and the old is no more. Kether, through the influence of Tiphareth, has pushed its rays down the central pillar to Yesod so that they stabilize the celebration of ,i2 Ibid. 70 The Kabbalah of the Golden Dawn Hod into something more than a momentary high, but something con- crete and lasting. The beams of Chesed and Geburah meet in Yesod and thence arises in Yesod a brilliant deep violet-purple or puce, and thus is the third triad completed. And the sphere of its operation is that of Levanah, the Lunar beam, bestowing change, increase and decrease upon cre- ated things and it ruleth the Sphere of Action of the Moon and the nature of mankind. And Shaddai is a God who sheddeth benefits, Omnipotent and Satisfying, and Al Chai is the God of Life, the Living One. Its Archangel is Gabriel, the Prince of Change and Alteration. And the name of the Order of Angels is Kerubim, or Kerubic Ones who are also called the Order of Angels. 63 The Tenth Sephirah is Malkuth, Kingdom. Malkuth is the final Sephirah where an emergence of a vast and complete cosmic cycle has been completed. Apart from the emanations of Yesod placed above, it is now time for the emanations from Hod and Netzach to blend in togeth- er and to give additional impetus to the form. The Divine Name applied here is ADONAI HA ARETZ, meaning "Lord of Earth." This concerns the stabilization of matter through the influence of the Spirit in Kether which Malkuth is a reflection of, in a much deeper form. And from the Rays of this Triad there appear three colours in Malkurh together with a fourth which is their synthesis. Thus from the orange tawny of Hod and the green nature of Netzach, there goeth forth a certain greenish "citrine" colour, yet pure and translucent withal. From the orange tawny of Hod mingled with the puce of Yesod there goeth forth a certain red russet brown, "rus- set" yet gleaming with a hidden fire. And from this green of Netzah and the puce of Yesodthere goeth forth a cer- tain other darkening green "olive" yet rich and glowing withal. And the synthesis of all these is a blackness which bordereth upon the Qlippoth.... In Malkuth, Adonai Ha-Aretz is God, the Lord and King, ruling over the Kingdom and Empire which is the Visible Universe. 6} Ibid. The Structure of the Tree And ChokmYesodoth-the World of the Elements. is the name of the Sphere of the Operation of Malkuth which is called the Sphere of the Elements from which all things are formed, and its Archangels are thtee:- Metatron, the Prince of Countenance reflected from Kerber, and San- dalphon, the Prince of prayer (feminine), and Nephesch Ha Messiah, the Soul of the Reconciler for Earth. And the Order of Angels is Ashim or Flames of Fire, as it is written "Who maketh his Angels Spirits and His Ministers as a Flaming Fire," and these are also called the Order of Blessed Souls. or of the Souls of the Just made Perfect.64 THE THIRTY-TWO PATHS OFWISDOM 71 This particular text is appended to Westcott's translation of the Sepher Yetzirah and was translated from the Hebrew Text of [oannes Stephanus Rittangelius in 1642. It is also found in Kircher's Aedipus Aegyptiacus 65 of 1653. The actual origin of the original work that both texts were basedon is obscure, though it formed a very important part of the Golden Dawn teachings. It was mainly used in the Tarot descriptions'f of the 22 Trumps and utilized in the rituals of the Golden Dawn proper, the Alpha et Omega and the Stella Matutina, to help describe the Paths of the Tree of Life. In many respects this little document is the mainstay of Kabbalistic teaching within the Order and also outside of it. The first ten "Paths" as they are called relate to the Sephirorh themselves and the next 22 relate to the Paths proper of the Kabbalah. 67 The Thirty-two Paths of Wisdom issue forth from Chokmah, the Father of Wisdom, the Yod force of our nature for this showeth the spirit of the Theoretical Kab- balah, before the Dewof Wisdom hath implanted its seed into Adam. 68 64 Ibid. 65 Kircher said "The 32 Parhs of Wisdom are rhe luminous roads by which holy men of God. rhrough long usage, long experience of divine things and long meditation upon them, can attain the hid- den centers." 66 See forthcoming The Magical Tarot of theGolden Dawnby Pat and Chris Zalewski for an explana- tion of how this is applied. 67 A very thorough analysis is given in the Golden Dawn Correspondence Course. 68 This quote IS from a notation by Mathers which was the lead paragraph to my copy of this docu- ment. The document itself is a copy of what is appended to Westcott's Sepher Yetzirah. 72 The Kabbalah of the Golden Dawn The First Path is called the Admirable or the Hidden Intel- ligence (the Highest Crown): for it is the Light giving the power of comprehension of that First Principle which has no beginning; and it is the Primal Glory, for no created being can attain to its essence. The Second Path is that of the Illuminating Intelligence: it is the Crown of Creation, the Splendour of the Unity, equalling it, and it is exalted above every head, and named by the Kabalists the Second Glory. The Third Path is the Sanctifying Intelligence, and is the basis of foundation of Primordial Wisdom, which is called the Former of Faith, and its roots are Amn; and it is the parent of Faith, from whose virtues doth Faith emanate. The Fourth Path is named Measuring, Cohesive or Recep- tacular: and is so called because it contains aU holy powers, and from it emanate all the spiritual virtues with the most exalted essences: they emanate one from the other by the power of the Primordial emanation. (The Highest Crown.) The Fifth Path is called the Radical Intelligence, because it is itself the essence equal to the Unity, uniting itself to the Binah, or Intelligence which emanates from the Primordial depths of Wisdom or Chokmah. The Sixth Path is called the Intelligence of the Mediating Influence, because in it are multiplied the influxes of the ema- nations, for it causes that influence to flow into all the reser- voirs of the Blessings, with which these themselves are united. The Seventh Path is the Occult Intelligence, because it is the Refulgent Splendour of all the Intellectual virtues which are perceived by the eyes of intellect, and by the contempla- tion of faith. The Eighth Path is called Absolute or Perfect, because it is the means of the primordial, which has no root by which it can cleave, nor rest, except in the hidden places of Gedulah, Magnificence, which emanate from its own proper essence. The Ninth Path is the Pure Intelligence, so called because it purifies the Numerations, it proves and corrects the design- ing of their representation, and disposes their unity with which they are combined without diminution or division. The Tenth Path is the Resplendent Intelligence, because it is exalted above every other head, and sits on the throne of Binah (the Intelligence of the Third Path). It illuminates the splendour of all the lights, and causes a supply of influence to emanate from the Prince of countenances. The Structure of the Tree The Eleventh Path is the Scintillating Intelligence, because it is the essence of that curtain which is placed close to the order of the disposition, and this is a special dignity given to it that it may be able to stand before the Face of the Cause of Causes. The Twelfth Path is the Intelligence of Transparency, because it is that species of Magnificence called Chazchazit, which is named the place whence issues the vision of those seeing apparitions. (That is the prophecies by seers in a vision.) The Thirteenth Path is named the Uniting Intelligence, and is so-called because it is itself the Essence of Glory. It is the Consummation of the Truth of individual spiritual things. The Fourteenth Path is the Illuminating Intelligence, and is so called because it is that Chashmal which is the founder of the concealed and fundamental ideas of holiness and of their stages of preparation. The Fifteenth Path is the Constituting Intelligence, so called because it constitutes the substance of creation in pure darkness, and men have spoken of these contemplations; it is that darkness spoken of in Scripture, Job xxxviii.9, "and thick darkness a swaddling band for it." The Sixteenth Path is the Triumphal or Eternal Intelli- gence, so called because it is the pleasure of the Glorv, beyond which is no other Glory like to it, and it is called also the Par- adise prepared for the Righteous. The Seventeenth Path is the Disposing Intelligence, which provides Faith to the Righteous, and they are clothed with the Holy Spirit by it, and it is called the Foundation of Excellence in the state of higher things. The Eighteenth Path is called the House of Influence (by the greatness of whose abundance the influx of good things upon created being is increased), and from the midst of the investigation the arcana and hidden senses are drawn forth, which dwell in its shade and which cling to it, from the cause of all causes. The Nineteenth Path is the Intelligence of the secret of all the activities of the spiritual beings, and is so called because of the affluence diffused by it from the most high blessing and most exalted sublime glory. The Twentieth Path is the Intelligence of Will, and is so called because it is the means of preparation of all and each created being, and by this intelligence the existence of the 73 74 The Kabbalah ofthe Golden Dawn Primordial Wisdom becomes known. The Twenty-first Path is the Intelligence of Conciliation, and is so called because it receives the divine influence which flows into it from its benediction upon all and each existence. The Twenty-second Path is the Faithful Intelligence and is so-called because by it spiritual virtues are increased, and all dwellers on earth are nearly under its shadow. The Twenty-third Path is the Stable Intelligence, and it is so-called because it has the virtue of consistency among all numerations. The Twenty-fourth Path is the Imaginative Intelligence, and it is so called because it gives a likeness to all the simili- tudes which are created in like manner similar to its harmo- nious elegancies. The Twenty-fifth Path is the Intelligence of Probation, or is Tentative, and is so called because it is the primary tempta- tion, by which the Creator trieth all righteous persons. The Twenty-sixth Path is called the Renovating Intelli- gence, because the Holy God renews by it all the changing things which are renewed by the creation of the world. The Twenty-seventh Path is the Active or Exciting Intelli- gence, and it is so called because through it every existent being receives its spirit and motion. The Twenty-eighth Path is called the Natural Intelligence; by it is completed and perfected the nature of all that exists beneath the Sun. The Twenty-ninth Path is the Corporeal Intelligence, so- called because it forms every body which is formed beneath the whole set of worlds and the increment of them. The Thirtieth Path is the Collective Intelligence, and is so-called because Astrologers deduce from it the judgment of the Stars, and of the celestial signs, and the perfections of their science, according to the rules of their resolutions. The Thirty-first Path is the Perpetual Intelligence; but why is it so-called? Because it regulates the motions of the Sun and Moon in their proper order, each in an orbit convenient for it. The Thirty-second Path is the Administrative Intelligence, and it is so called because it directs and associates in all their operations the seven planets, even all of them in their own due courses. The Structure ofthe Tree THE FOUR COLOR SCALES OF THE GOLDEN DAWN 75 One of the most intriguing set of teachings within the Golden Dawn was the application and use of the Four Color Scales as placed on the Four Trees of Life. Without any understanding of both the theory of these scales and how they are used in practical magic, one cannot expect to make much progress as a magician in the Golden Dawn system. The sym- bolic importance of the color lies behind virtually every aspect of the work undertaken in both the First and Second Orders. When Mathers created this color system he rook it from 22 systems of color theory with no two colors being exactly identical, sometimes the separation between colors being only a slight shade lighter or darker. This subject was indeed one of the most complex among the Order's teachings and due to the difficulty of painting the colors correctly many adopted their own set of scales. Whar I have presented here is what was original- ly in the Golden Dawn and the following set of color scales was taken from a very early manuscript, later altered a number of times by various temples over the years. This manuscript also had a ser of very well-pre- served, painted scales, and although I have had the advantage of adding the odd piece of modern color terminology when I felt it needed it, I have resisted tampering with it. There are some interesting differences when rhese scales are com- pared with those of Crowley's 777. I note that in these, Binah in the Queen Scale is given the correct coloring of Blackish Red, whereas Crow- ley gives it as Black, altogether ignoring its Red Root. Since the Crowley Scales are readily available, I have decided to give this version which I obtained from the papers of a former Chief of Whare Ra Temple. Having said that I would add that either the Crowley Scales or the ones given here can be used and the choice is ultimately up to the reader as I am unsure which is the earlier version. The truth of the matter is that there are so many versions of the Color Scales (even Mathers altered his own on a number of occasions) that to give a completely authoritative version is almost impossible.P" The scales are numbered from 1 to 32. The first 69 Oral tradition at Whate Ra temple has it that the original scales were partly unusable when they were applied to the coloring of the Tarot Trumps. An example of this is the 18th scale for each of the Four Trees which relates to the Tarot Trump the "Chariot." as given in the Crowley scales. A comparison with these scales will show the difference, though this is only one example of some of the changes. Itwould be a fair comment to S<lY that the color scales were altered from the originals ro fir in with the Tarot cards. 76 The Kabbalah ofthe Golden Dawn ten numbers relate to the Sephirorh, while the rest are concerned with the Paths. The association of the 22 Trumps to the scales actually starts at Number 11, which is the first Path after the ten Sephiroth. In the Golden Dawn there were two theories of color mixing. The first was to have bright colors that gradually darken with the mixing, so that some colors achieve a type of color that is not easy to identify. The second approach is to make the colors translucent or very watery, and when one reaches the colors of the Prince and Princess Scale, for instance, the original root color can be identified. When myoid mentor from Whare Ra Temple taught me the scales he made me use both meth- ods when painting the Four Trees; by doing the former, then watering it down somewhat around the dark colors so that these appeared like a glow or hue on both the Sephiroth and Paths. The reason for the dark and light transparent colors became obvious when I started painting the Tarot Cards which used the Four Trees as a basis for coloringJo THE FOURCOLOR SCALES KING QUEEN PRINCE PRINCESS 1 Brilliance Brilliance Brilliance White-flecked Gold 2 Pure Soft Light Gray Blue Pearl White-flecked Red, Blue Gray Blue, Yellow 3 Crimson Blackish Red Dark Brown Gray-flecked Pink 4 Deep Violet Dark Blue Deep Purple Deep Azure-flecked Yellow 5 Bright Orange Scarlet Red Bright Scarlet Red-flecked Blackish-Red 6 Clear Pink YellowGold Rich Salmon Gold Amber Rose 7 Light Amber Light Emerald Bright Yellow Olive-flecked Gold Green 8 Violet Purple Tawny Orange Red Russet Yellow-Brown flecked White 9 Indigo Violet Purple Very Dark Cirrine-flecked Purple Azure 10 In the forthcoming The MagicalTarot of the Golden Dawn, the same set of scales will be given, but I have USed modem color terminology and corrected the odd mistake made in color generation. The Structure of the Tree 77 KING QUEEN PRINCE PRINCESS 10 Bright Yellow Citrine, As Queen but Black rayed with Russet, Black with Yellow Olive, Bright Yellow 11 Bright Pale Pale Blue Grayish Green Yellow-Green Yellow flecked Yellow 12 Primrose- Light Purple Light Gray Light Indigo-rayed Yellow Violet 13 Pale Silver Blue Silver Cold Pale Blue Silver-rayed Sky Blue 11 Emerald Green Sky Blue Spring Green Bright Rose-rayed Pale Green 15 Blood Red Dark Rose Rich Red Crimson Red 16 Red Orange Maroon Lake Red Rich Brown 17 Marigold- Pale Mauve Brownish Reddish-Gray hue Orange Orange to Mauve 18 Dark Amber Deep Blue- Rich Bright Dark Greenish- Purple Russet Brown 19 Greenish- Deep Purple Medium Gray Reddish-Amber Yellow 20 Yellowish-Green Indigo Green Gray Plum 21 Violet Purple-tinged Bright Purple Brighr Blue-raved Blue Yellow 22 Gras, Green Sea Blue Aquamarine Pale Green Blue 23 Deep Blue Sea Green Deep Olive- White-flecked Green Purple 24 Green-Blue Dull Brown Very Dark Livid Indigo Brown Brown 25 Deep Blue Yellow Slate Pale Gray Blue Red Gray to Mauve Hidden Red Gray 26 Dark Indigo Yellow Light Pale Dark Greenish Gray Brown 27 Deep Scarlet Elemental Venetian Red Brighr Red-rayed Red Azure or Emerald 28 Amethysr Dove color Bluish Mauve White-tinged Purple 29 Ultra Violer Warm Golden Light translucent Stone Crimson Brown Pinkish Brown 30. Golden Yellow Maize Yellow Rich Amber Amber-rayed Red 31 GlOWingOrange Vermillion Scarlet-flecked- Vermillion-flecked Scarlet Gold Crimson and Emerald 32 Very Light Dark Indigo Blue Black Black-rayed Blue Indigo CHAPTER SIX An Extra Dimension of the Tree Up to this point we have looked at the Sephiroth as formed in a Tree. Now we come to another dimension of the Kabbalah where instead of Ten Sephiroth we have a series of figures or Partsufim (Countenances). Like the Sephirorh, the Partsufim are included in the Zohar proper, main- ly in the "Book of Concealed Mystery," "Greater Assembly," and "Lesser Assembly" which Mathers translated from the Latin of Kabbala Denuda- ta, and published under the title Kabbalah Unveiled. For many within the Golden Dawn, this Mathers' work was a source of study in the Partsufim theory, yet it is barely mentioned in the Order's Knowledge lectures.I! Apart from the official Knowledge lectures of the Order, there were a number of papers handed around on the subject that seemed to come from two sources. The first is from an early English translation of the Zohar from Levi's Bookof Splendours (dated 1897), and the second from a series of papers that have come from Rosenroth's Kabbala Denudata, which included three explanations of diagrams and quotes from the text (which Mathers translated). These were placed together in a section of scattered notes called the "Book of the Long Face." The introduction to 71 It comprises mainly the Fifth Knowledge Lecture. 79 80 The Kabbalah of the Golden Dawn this section is missing, though Taylor remembers it being taught in the early 1930s at Whare Ra. Attached to this were also translations of por- tions of Franck's work on the Kabbalah and that of Ginsburg and jellinek. These were done in the Golden Dawn proper, and not the Stella Matuti- na, according to Taylor. I have taken the liberty of expanding the skele- tonic framework of these notes, that were given out in lecture form, and combining it with other Golden Dawn lectures to form the basis of this section of the book. To call these papers unofficial may be misleading, as there were a number of very valuable documents that Mathers translated and that were circulated among Golden Dawn Adepti which could be termed unofficial, yet still were studied widely. Regardie, I feel, was the one who perpetrated this mistaken type of thinking about Golden Dawn papers. What one Temple deemed official another Temple did not, hence the apparent confusion over the status of certain documents. I have in my possession a number of notes made by Mathers on the Tarot that were classed as official by Whare Ra tutors and students alike, yet were never shown nor published in collections of Golden Dawn material. These notes were not classed as Knowledge Lectures but "side lectures," and are not to be confused with the Flying Rolls. In certain of the Golden Dawn papers there are some very subtle theories which can only have come from the Partsufim concept, though they have never been acknowledged openly as such. For example, within the Golden Dawn Tarot scheme, all the Court Cards are based on the Partsufim theory. A failure to understand the Parrsufim theory will pre- vent the gaining of understanding, not merely of the Court Cards and their formation, as used within the Order, but also of many Kabbalistic concepts. One of the things that has often amazed me about this Partsufim section is that it is largely ignored by students of the Kabbalah in favor of the Sephirotic system despite being of equal importance. In fact, it is an additional dimensional and crucial concept of Kabbalistic study. It is for this reason we are going to devote a great deal of space to it. In order to understand the concept of creation, before, during and after the Fall of Man, the heavens were mapped out in the form of a face or countenance of Man, which was said to reflect God's image. Each part of this face has a certain significance and is applied to Kab- An Extra Dimension of the Tree 81 balistic thought. The Ten Sephiroth are included as a type of extension of it, for the Zahar discusses the concealed Adam (or first Adam) who encompasses the Ten Sephirorh. The Partsufim scheme tried to incor- porate the Sephirotic development and actually take it a step further, and give a huge overview of the varying stages of development, and show how the varying Trees of Life are incorporated in its vast theory. The Golden Dawn tried to simplify this in a single diagram, showing the main divisions of the Partsufim theory by grouping various Sephi- roth together. To a certain extent the Partsufim theory continues where the Sephi- rothic emanations leave off. At this juncture in the Zahar we are faced with what could be described as a fifth world of the Kabbalist, made up of four divisions, AB, SAG, MAH, and BEN. These divisions are derived from a permutation of the letters YHVH, sometimes called in each of the Four Worlds. Within the Golden Dawn papers (in the 4=7 ritual and associated papers) however, Mathers opted for the four traditional worlds and thus applied these to the Partsufim theory. The next phase is the grouping of the ten Sephiroth through seven stages. From this point there is a further negative space, or Abyss. This is not to be confused with the Ain Soph Aur, but an area of what one would call Negative Space, which is then reformed into the Second primordial Adam, for the Zahar says: He spoke firstly of the Kings who ruled over Edom before the arrival of the King of Israel, symbols of the unbal- anced powers which manifested themselves at the begin- ning of the Universe, before the triumph of harmony. "God" said he, "when he wished to create, threw over his radiance a veil, and in its folds, he cast a shadow. From this shadow there arose Giants who said: 'We are Kings' but they were nothing more than phantoms. They appeared because God had hidden himself by creating Night within Chaos; they disappeared when there was brought forth from the east that Luminious Head, that glowing head that humanity gives itself by proclaiming the existence of God, the sun, governor of our aspira- tions and our thoughts. "Gods are mirages made of shadow, and God is the synthesis of splendours. Usurpers fall away when the 82 The Kabbalah of the Golden Dawn King mounts his throne, and when God appears, the Gods are banished."72 What we have here, by analogy, is the fact that the previous chaos is not nothingness nor negativeness, but simply a state of imbalance that is corrected by the shining light of the sun sweeping away the darkness, and the formation of a new archetypal face. For we are told: The Divine Image is a double one. There are heads of light and shadow, the white ideal and the black ideal, the upper head and the lower. One is the dream of the Man- God and the other is the invention of the God-man. One represents God the wise, and the other, the idol of the lowly.73 The restoration of Adam by YHYH shows that in the single head, called the Attik Yomin or the Ancient of Days,74 are three further heads and these are but a reflection of the Supernal Triad. Each head comprises a Tree of Life of Ten Sephiroth which has been reflected through and down by the emanations of the First Adam. The first head is Concealed Wisdom, the second is Hidden Wisdom, while the third head is Remain- ing Wisdom. The diagram of the head is broken down into seven parts: (1) The cranium or skull has no beginning but the emanations reflected on its surface are said to have received the input from 400 worlds. This figure is arrived at through the fact that each of the ten Sephiroth contains ten Sephiroth( for example Malkuth of Kether, Yesod of Kether, etc.) and this situation is reflected in each of the Four Worlds of Arzilurh, Briah, Yetzirah, and Assiah-thus 10 x 10 x 4 = 400. It is also the numerical value of Tau, the last letter in the Hebrew Alphabet for, while it has no beginning, it has an end or limit to its size. The Zohar tells us that the skull is the residual place of knowledge and is the residence not only of the Son but of the 32 Paths and 50 gates. 75 72 Idra Suta. 7J Ibid. 74 He is called the Ancient of Days because Daniel said that he had seen the Thrones of Life giving Fire overturned and the Ancient of Days sit down so that he can renew the world around Him. (Daniel 7:9) 75 The section on the 50 Gates will be discussed later in the alchemical section of the book. An Extra Dimension of the Tree 83 l The Face of the Second Adam 84 The Kabbalah ofthe Golden Dawn (2) The dew from the head comes through the Chokmah of the Hidden or Concealed Adam: ... The Most Holy and Ancient one is Hidden and con- cealed, and in that skull is the Supernal Wisdom con- cealed 76 ... Genesis 27:27; "And Elohim shall give thee from the Dew of Heaven. (3) The forehead (sometimes referred to as the brain) has 370 worlds. This applies to Grace and to the benefits of remaining true to the religious feasts and philosophy in general and not deviating from these. Such is said to be the Will of the Law. It is also called the Fountain of Benevolence where blessings are found. From it the Light goes forth in 32 directions. (4) The eyes have no eyelashes or eyebrows77 for the figure never sleeps and represents the vigilance of Israel. The Eyes, Skull, and fore- head represent the Yod force, as a combined unit. The eyes have three emanations from them and this is from the Supernal triad reflected there- in. Their colors change from black to white, depending on the influence at the time. (5) The nose is the gateway for the spirit of life, the breath, to enter and exit. It represents the Heh force. Within the Zoharic text great importance is placed on the number of breaths, for example four quick breaths are said to come from YHVH. (6) The beard is divided into 13 parts and describes the Word of God, for the 13 parts of the white beard shows perfection of the Word. There are 31 curls of the beard and 390 hairs, for Psalms says: "The per- fume of the supreme head is poured out of the beard of the father, and from there, on to the beard of Aaron." The black beard, of course, is the negative aspect of the white, yet both are a homogeneous part of the same whole. The beard itself hides the Supernal Triad of Kether, Chokmah, and Binah, or three heads which are held together by the letters YHVH. It extends to the pit of the chest of the Arik Anpin or Macroprosopus- Vast Countenance. 76"IdraZurra," Mathers translation. 77 This is disputed in French translations of this section of the Zohar. An Extra Dimension of the Tree The Four Letters applied to the Countenance or Partsufim Theory 85 86 The Kabbalah of the Golden Dawn (7) The Father (ABBA), and Mother (AlMA are concealed within the beard and are united by the 8th and 13th parts. The fact that they are hidden shows that they arc produced from this level to form in the lower area of the Macroprosopus (where the beard finishes covering the length of the whole body), for the Father and Mother are analogous to Chokmah and Binah of the Sephirotic system. The names of lshrael and Tebunah (which some have considered as Chokmah and Binah), howev- er, are in fact an outer covering for these forces, yet still distinct from them. They cover the area of the Arik Anpin, for these are the direct emanations that enter the brain of the Zauir Anpin. (8) From the Father and Mother the Son is produced, and he is called the Zauir Anpin, or Lesser Countenance, which relates ro rhe let- ter Vau. The Lesser Countenance equates with the Sephiroth Chesed to Yesod of the Sephirotic system. (9) The Bride of the Microsrosopus (Malkah), representing the Heh (final) force, goes through a period of changes of personality at varying stages or times. Mathers says:78 The conception of the Microprosopus is more properly under the name of Jacob, whose wife is Rachel; and his cognomen, is Israel, whose wife is Leah. 79 Applied to the figure, Leah is the area from the neck to the pit of the chest, where she then joins Rachel's head. The wombs of both pro- duce the five loves and five powers. Up to this point, some students of the Zohar have considered that the world of Atailuth is being discussed, and that anything below this point now disperses into the world of Briah. This belief, to a certain extent, contradicts the extra dimension theory (which the Golden Dawn have tended to ignore in favor of the Atziluthic system, as advo- cated by Rosenroth). Because of the confusion and complexity of this section with the Sephiroth system, some Kabbalists have considered that each section of the Figure can be broken down into ten Sephiroth and 78 "Siphra Dtzenioutha, II Mathers translation. 19 On the night of the nuptials Leah wassubstituted for Rachel, unbeknown to Jacob. An Extra Dimension ofthe Tree 87 also representing a Sephirah in the greater scheme. This theory is high- ly complex and will not be discussed here. for it quite often contradicto- ry. as Rosenroth tried to show in his Kabbla Denudata. The Golden Dawn initiates also realized the complexity of this theory and opted for the simplistic diagram of the dispersion of the Sephiroth as applied to the Macroprosopus and the Microprosopus. 88 The Kabbalah ofthe Golden Dawn The Soul of the Kabbalah CHAPTER SEVEN The Soul of the Kabbalah" THE PRE-EXISTENCE STATE Before one can accept the pre-existence state of the Soul one must first believe in the state of reincarnation in which the soul sends forth its ema- nations into various lives, then retracts itself after each life so that the lessons of each life can be studied and learned from. With this type of pre- existence concept the soul is, to a certain extent, contracted and devoid of its extensions into the realm of mankind. The Bahir refers us to the meaning of "generation to generation" (as given in Ecclesiastes 1:4) yet Rabbi Akiba tells us bluntly that a generation has already came or been before, stating that it is the same people and yet of another generation. 80 The quotes from the Zohar, as given in this chapter, were taken from a series of lectures given at Whare Ra temple in New Zealand. on the Kabbalistie Soul, from 1 9 1 9 ~ 1 9 2 1 . 1 found these trans- lations in an old notebook with various books and folio references of the 20hargiven. Many of these translations pre-date previous English publications and no indication was given of who actu- any translated them into English. Some are taken from Mathers' Kabbalah Unveiled. Some have been taken from che French translation of the 20Mr by Pauly, others from TheKabbalah by Franck. There are some pans that I have been informed must have been taken directly from the Hebrew version of the 2ohar. 89 90 The Kabbalah of the Golden Dawn This is expounded upon in the system of Isaac Luria and Chaim Vital. 8l The Zohar states: 82 If all dead bodies are risen from the dust, what will become to the bodies that have shared the same soul? Rabbi Jose tells us that these do not count and it is the last body that one has shared that will rise again at resurrection. The entire con- cept relates to the Biblical book of Genesis, where it is said that some- thing is created in physical form then returned to God on the final day. Of the actual creation itself, the Zohar says:83 As the body is made in this world from the combination of the four elements, the spirit (soul) is made in the Gar- den 84 from a combination of the four winds that are there and the spirit in them shaped in the shape of the body. This tells us that when the soul is first fashioned it is in empathy with the body. The effect of its shaping in the Garden through the four winds is analogous to the four elements on earth. In fact, one could assume that the soul is reshaped in the Garden before any re-entry into man or woman. The Zahar says:85 Blessed are the just, whose NShMThHVN, souls are drawn from that Holy Body which is called Adam, which includeth all things; the place, as it were, wherein all the Crowns and Holy Diadems are associated together, arrayed in equilibrium and balance. This concept shows that all souls were created together, even though the vast majority took their time before entry into mankind. On the question of polarity of the Soul, with the continual refer- ence to the male Adam, the Zahar says: 81 See Sepher Ha-Gilgalim or Book of Transformation. 82 Vol. 2. folio 131a. 83 Vol. 3. folio 13b. 84 This is possibly the Lower Garden of Eden and not the Upper. 85 Lesser Holy Assembly. The Soul of the Kabbalah Every form in which the male and female principle is not to be found is not a superior or complete form. The Holy One, blessed be He, does not establish His abode where these two principles are not perfectly united; the blessing comes down only where this union exists, as we learn from the following words: "He blessed them and called their name (Adam) on the day they were created (Gen- esis 5:2) for the name of Man can be given only to a man and a woman who are united into one being." 91 We are told in the Zohar 86 that the world of Earth is a reflection of the upper World of spirit, echoing the words of Hermes Trismegistos who says in the Emerald Tablet: In truth certainly and without doubt, whatever is below is like that which is above, and whatever is above is like that which is below, to accomplish the miracles of one thing. Thus this little world is created according to the prototype of the great world. The Zohar further states that when Adam was created he gathered the earthy materials from all over the world and made him from it, on earth. The soul is a compound of three grades or degrees. The lowest is the Nephesch, while the next is the Ruach, and the highest is the Neschamah. Each of the two lowest functions, or levels of the Soul, relies on the energies of the one above it, so that the body of man can exist with the spirit therein. It is the function of the lowest to try and unite with the highest while man is still in material form. DIVISIONS OF THE SOUL Guph Although the Nephesch is the lowest form of the Soul, in one sense there is another form even lower, Guph, rhe physical body. This is the clothing vehicle for the next level, the Nephesch. The ZOhaT saysof this: 87 "6 Vol. 2, folio 20Sb. '7 Vol. 3, folio 76a, from Job 10:11 "Thou hast clothed me with skin and flesh, and hast fenced me with bones and sinews." 92 The Kabbalah of the Golden Dawn Do not think that man is but flesh, skin, bones and veins; far from it! What really makes man is his soul; and the things we call skin, flesh, bones and veins are but a garment, a cloak; they do not constitute man. When man departs this earth, he divests himself of all veils that conceal him. Yet, the different parts of the body conform to the secrets of the supreme wisdom. The skin represents the firmament, which extends every- thing and covers everything like a cloak. The flesh recalls the evil side of the universe (the purely external and tangible element) The bones and veins represent the celestial chariot, the forces that exist within, the ser- vants of God. However, all this is but a cloak; for the deep mystery of celestial man is within. Celestial Adam is as spiritual as terrestrial man, and everything happens below as it does on high. Therefore it is written in scrip- tures: "And God created man in His own image" yet, different figures formed by the stars and planets in the firmament that envelops us betoken hidden matters and profound mysteries-so do the figures and lines on the skin which encompasses the human body and are the body's stars and planets. All these signs have a hidden meaning and are the objects of attention of wise men who know how to read the face of man. Following the lead of the above paragraph, we find that in the Zahar 88 there are some very rigid rules of what is now called physiognomy, or the study of one's physical features to determine one's worth or charac- ter. Apart from this, there is also a discourse on palmistry.89 Within the Golden Dawn and later Alpha et Omega temples under Mathers the lec- ture on palmistry which is taken from the 2ahar. The astrological break- down of man, as given from a Golden Dawn tahulation,90 and as applied to the Kabbalistic Paths, is as shown on the following page. 91 B8Volume 3, folios 70b· 75b. 89 Vol. 3, Falla 78. 90 This is from a document called "Book of General Correspondences," which was published by Crowley as 777. 9\ For a more detailed tabulation see RulershlP Bookby Rex E. Bills. The Soul of the Kabbalah Astrological Breakdown of the Body 93 Path 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 Astrological Influence Air Mercury Moon Venus Aries Taurus Gemini Cancer Leo Virgo Jupiter Libra Water Scorpio Sagittarius Capricorn Mars Aquarius Pisces Sun Fire Saturn \ Earth BOdy Part Respiratory Organs Cerebral and Nervous System Lymphatic System Genital System Head and Face Shoulders and Arms Lungs Stomach Heart Back Digestive System Liver Organs and Nutrition Intestines Hips and Thighs Genital System Muscular System Kidneys and Bladder Legs and Feet Circulatory System Organs of Circulation Excretory System In his book Garden of Pomegranates, Israel Regardie made the obser- vation that: In their analysis of man, the Qabalists found that hand in hand with the physical body man had an automatic- or habit-forming or desire-consciousness, which gave him impetus and volition in certain directions. It took care of the functions of his organism to which conscious atten- tion was seldom directed, such as the circulation of the blood, the beating of the heart, and the involuntary motions of the diaphragm resulting in the inspiration and expiration of breath. They also noted the faculty of 94 The Kabbalah of the Golden Dawn reason and criticism, the power whereby a man proceeds from premises to conclusion. And above and beyond this was the Spiritual entity who used this body, who used this desire and rational consciousness. Nephesch The Nephesch is part of the Soul that directly feeds the human organism for it is said: 92 She giveth meat to her household (body) and an appointed portion oflabour to her maidens (limbs). To understand this more completely, we have to turn to Indian cul- ture and the subtle body that is called the Etheric Body, which is analo- gous to the Nephesch. The Etheric Body can be seen clairvoyantly like a series of streams or rivers covering the human body. These are called nadis, or channels, in which the energy flows from the seven chakras. Within the Order of the Stella Matutina, or in the New Zealand Temple Whare Ra at the very least, the Etheric Body was discussed almost in the same breath as the Nephesch. This eastern perspective gives new dimen- sions to the concept and opens up insights into some very cryptic Biblical passages that are quoted in the 2ohar, like the one above. The 20har tells us that the Nephesch has no light of its own and can only conform to the influence of Spiritual Light (of Metatron) above it. In many respects, this is a very accurate description of the Etheric Body, for the Zohar states that the abode of the Nephesch is in the Physical Body, and not in another dimension, such as the other component parts of the soul. Since the Nephesch is in the physical, the question may be asked, why can't we see it. The answer to this is that a number of people cansee it. It has been mapped by both Indian and Chinese mystics within the formulae for Acupuncture. It can also be measured scientifically as the skin cells along the various pathways of energy differ in structure electri- cally. So, in every respect, the Nephesch is the identical twin of the phys- ical body. A careful study of the Zohar 93 will show some reference to the Nephesch actually walking around and this is explained by a distinction 92 Provo 3us. 93 See Volume3, Folios142b--143a. The Soul of the Kabbalah 95 made between the two different concepts of the Nephesch. Again, drawing an analogy with eastern theology, this is separated into the Etheric Body and the Astral Body, which is a body subtle anatomy seemingly classed by the Kabbalists in the form of the Nephesch. For the Zohar says:94 For there is a certain Nephesch which does not rest and there is a Nephesch which is not cut off from the body. The Zohar clearly states that there are both higher and lower forms of the Ncphesch, with the lower form being equated with the Etheric Body, which exists in every living creature, and the higher Nephesch, which equates with the Astral Body and which has the ability to jour- ney from one place to the next, both with and without the knowledge of the body to which it is attached. Such traveling can involve actual physical distances or psychic dimensions. The Astral Body can do both. So much has been written on this subject that there is no requirement to repeat it here. The Astral Body, or Higher Nephesch as some prefer to call it, is in fact also a plasmic body in its own right. As such, it has a certain amount of freedom. The Astral Body feeds on both pleasure and pain, and in some instances, when the individual is at either end of the spectrum, a distortion can occur where either pleasure or pain can be the main impe- tus into this body. The Astral Body then sends down its impulse through the Etheric Body and its Seven centers to the Physical Body. Distortion at this level alters the balance of the seven centers and can cause both physical and mental ill health and is rhe major cause of disease. Any form of stress build-up carried through to the Astral Body will cause it to release energy through the Solar Plexus center in rhe Etheric Body to the Physical Body, resulring in problems concerned with the area this center governs. In some cases, where extreme karma is called for, the energy or impetus is then broughr to bear on the Astral Body from rhe next level up (the Mental Body). This can be in conflict with what the Astral Body is experiencing at the moment. It may be that the Astral Body is having a very good time of it through the experiences of the physical, and all of a sudden a command comes down to change direction. As a result conflict can occur, which in turn results in disease in the physical. 94 Volume 3, Folio142b. 96 The Kabbalah of the Golden Dawn Apart from the Astral Body of the individual human being, we also have the Astral Body of various other energies that can equally affect us. One example is the Astral Body formed through groups of people and their emotions. Another is the Astral Body of the Planet Earth itself. A contributing factor here is the energies from the Zodiac which ate Astral in emanation. In group Astral energy we have the effect of various reli- gious organizations and Hermetic Orders, such as the Golden Dawn, which generates a great deal of power on the Astral level. It is this ener- gy that is tapped through ritual and pushed through to the Etheric bodies of the groups or of individuals involved in ritual work. Equinox is a par- ticularly good example, where contacts with energies and thought-forms are done through the Astral Body of the Order as a whole. This also opens the doors to individual contact. Another example of Astral energy at work through the individual is the Banishing Ritual of the Pentagram, which can be done either on the Etheric or Astral level, depending on the degree of competence of the operator. A good rule of thumb is that if one wishes to do either a Penta- gram or Hexagram ritual in the Astral, that is, without physical move- ment, the Astral level is then tapped and utilized. Another example of the Astral in ritual is the Vault of the Adepti in which no invocations or banishing can be done due to the fact that the Vault functions on the Astral level. To bring any form of mundane phys- ical movement into the Vault would reduce the interior energy to func- tion on the Etheric level. When in the Vault, the Adept must be able to reach and work from the Astral level so that the higher energies can be tapped. The Etheric energies do, however, exist in the Vault by virtue of its color scheme, but this is merely a web that uses the colors to draw down the Astral power. Once again, to achieve this successfully depends on the Will of the Temple Officers or Adepti and for the Etheric level is never utilized directly within the Vault. The next level to consider is the use of the Astral Body on the physi- cal plane of the Earth. Bythis I mean the ability to astrally travel to any part of the globe, return and give an accurate account of what is happening there, whether it be next door or the next country. The Astral Body will, during sleep, shock, or direction, actually vacate the physical body at certain times with an attachment of a silver cord to the solar plexus center of the Etheric Body. This type of voyaging with the Astral Bodycan be induced by The Soul of the Kabbalah 97 hard work, though in a number of instances it occurs involuntarily as an escape mechanism, when the force of the Mental Body is too great. This results in the Astral Body vacating its function as a form of distraction, so that it will not have to obey the higher Mental Bodywhich governs it. We now come to the complete opposite of the situation outlined in the previous paragraph, where we deal with the subject of "Inner Space," a rather glib piece of terminology for psychological experiences within the psyche. "Inner Space" is a descriptive term thar implies falsely that all the experiences one has are internal, and hence psychological, and have nothing whatever to with the Astral Bodyon the astral planes. The astral planes are the level on which the Astral Body functions and travels. The astral planes are numerous, and many experiences of the mystics relate entirely to the experiences of the Astral Body. A good example of this is given in Flying Roll Number 4, by Florence Farr and Elaine Simpson, who did what could be described in today's terms as a Pathworking where a group vision is given to one or more members simultaneously from a tarot archetype. Flying Rolls numbers 11, 25, 32, and 33 also give examples of traveling and utilizing the astral planes in the Astral Body. This area also covers rhe animal, mineral, and vegetable kingdoms where the Astral Bodies of various animals (and people), vegetables, and minerals can be clairvoyantly contacted. The alchemists of old worked on these levels, and a very good example of this can be found at the beginning of the ancient alchemical text, the Mutus Liber. One of the dangers for the Astral Body is its overuse with the tech- nique of astral projection. This can, and has, caused mental problems, including unwelcome hallucinatory effects for some adepti. If the Astral Body has not had the chance to recover from its journey into the astral planes, then it can be overstimulated. This results in a congestion of the Etheric Body, which is unable to adjust to the new vibratory pitch that the energy and direction from the Astral Body that is being poured into it. Such congestion of this body leads, of course, to disease, whether it be physical or mental. If the Astral Body is given a chance to adjust once back in its correct environment, then one can continue with astral explo- ration of the astral planes. The Astral Body does, however, need rest and replenishment, as does any other plasmic-energy body. Astrology can affect the Astral Body and the Astral planes as well, and this is one of the reasons that the rituals are timed astrologically so 98 The Kabbalah of the Golden Dawn that the negative energies are not putting pressure on the various auric bodies, particularly the Etheric and Astral Bodies. The emotions are one of the most obvious aspects affected by the various astrological influences and which, in turn, influence the energy variance through the Etheric Body.One must, therefore, be careful to be in harmony with these factors through calculation before any real occult work can begin in earnest. The Nephesch, in terms of Sephirotic reference, corresponds to the Sephirah of Yesod. For Mathers says;95 The Automatic Consciousness, as it is called, is in Yesod, and has to do with the lower passions and desires. Being automatic, that is, moving of itself, it can hardly be said to be Will. Now this is the danger which threatens the man who yields to the temptations of the lower desires. The two component parts of the Nephesch, according to eastern tradition, are linked by the seven chakras. In the Golden Dawn these were never directly referred to, though in western literature the planetary influence, or whirls as they were called on the body, are well documented. It is unfortunate the Golden Dawn tended to ignore them. In the Stella Matutina, however, they were studied (within the New Zealand Temple, Whare Ra, that is), and my own training under Taylor involved a very detailed studv of what these centers represented. This is an area that Mathers could have done much with; however those he taught who went into the Stella Matutina adopted it with much vigor. The bulk of the fol- lowing section is taken from a paper called the "Sphere of Sensation" which I wrote some years ago for the Thorh Hermes Temple in New Zealand. I feel it takes a more balanced approach toward the Etheric Body or Lower Nephesch, and in some instances approaches it from a com- pletely different level than given in this section. 95 Flying Rotl22. The Soul of the Kabbalah THE SPHEREOF SENSATION96 99 The Etheric Body or Lower Nephesch Within the Outer Order the subject of the Kabbalistic Soul and its component parts was first discussed. The next phase of study for the Grade of Adeptus Major is that of the Subtle Anatomy of Man and its links to the Kabbalistic Soul. The Sphere of Sensation, or under its com- mon name, the aura, is very intricate in its nature and functions. The number of auras around the body of man has been and is always a debat- able point, but the Order teachings show that there are in fact seven in number. Of that seven there are four that are tangible (including the physical body) and three that are intangible to psychics, which corre- spond to some aspects of Eastern teachings as well. In the ritual of the 5=6 grade we are told: And being turned, I sawSeven Golden Lightbearers, and in the midst of the Lightbearers, One like Ben Adam, clothed with a garment down to the feet, and girt, with a Golden Girdle. There are the manifestations of the aura, each one distinct from the other that manifests from the body, shown as the empty pastas with- in the Vault. The first Auric Body that encloses itself around Guph, the physical body, under the power of the Nephesch, is the Etheric Body. Its function on a basic level is to keep the vital flows of energy that it receives from its next highest level (the Astral Body) and transmit them directly into the various energy points throughout rhe body, of which there are many. On one level it stimulates the seven major centers and the 21 senior centers, as well as the 49 subcenters. From this it stimulates the energy flows through the various meridians of body, which in turn are categorized as both major and minor influences. From this combined influence, every organ and structure of the body has its own vibrational pitch that the Etheric Body stimulates in harmony with each other. 96 For a full understanding of some of the terminology used in this paper see The Golden Dawnby Israel Regardie (Llewellyn Publications). 100 The Kabbalah of the Golden Dawn Within the technique of the Middle Pillar exercise we tend to charge up the Etheric body by altering its polarity, and also tend, through the help of the Kabbalistic Cross, to polarize the aura, so that the bodily centers are in fact aligned correctly in each of the Subtle Body centers. This, of course, differs from some of the Eastern teachings which advocate altering these centers directly through tone vibrations on a mantram effect. 97 While the Etheric body concentrates on passing this energy on to the physical, the Nephesch has the function of sustaining this energy through instinctive urgessuch as hunger, thirst, sex, and self-preservation. The Etheric Body is much like an electronic grid map that is placed on the physical body and must have a clear flow of energy to pass on to the physical body. Where this flow is interrupted, mainly by congestion, diseases are then forced through into the physical body, because the vibrational pitch of energy that keeps a tissue, cell, or organ manufactur- ing harmoniously is then prevented from achieving its range of output. Its direct links to the physical body are extremely important. The Etheric body is the regulator which must not pass too much energy into the Physical Body. This would cause the psychic channels to overload and produce overstimulation. This can manifest in many differ- ent forms of stress, particularly on the nervous system and the endocrine glands, which can, in turn, produce many blockages on the physical level. The formulation of the energy from these areas to each other (etheric body, nervous system, and glands) is the same field of energy impression that works from the Ain, Ain Soph, and Ain Soph Aur. The Erheric Body functions under the Kabbalistic World ofYetzirah (Yetzirah comes from the Chaldee ITzR, meaning to "form or "make"). It is the world of the unconscious that also relates to the dream states of man. The main function of the Etheric Body is to receive and pass on information and energy. This applies not only from the view of a down- 97 Technically speaking, the Golden Dawn version of the Middle Pillar groups the smaller or sub- chakras together so that they handle the energy in ten divisions, but these divisions do not inter- fere directly with the seven chakras. Here the Kabbalistic meditation uses the subcenters only, which then, through the spleen center, alter the major ones indirectly. My teacher in Tantra, the late Vivandatta, nearly a quarter of a century ago in India, informed me that Westerners were better advised to approach the chakras indirectly, that is through the subcenters, as a safe method of chakra balancing. He could psychi- cally see the centers in Westerners were more in tune to the indirect approach, due to a different psychic anatomical makeup. He made the point that some races had differences in (he Erheric Body structure and alignment with the physical. The Soul of the Kabbalah 101 ward marion, but from the view of ascent as well. Our experiences in daily life are then manifested in dream states that are passed on to the Etheric Body, where they are sometimes amalgamated, refined, and passed on to the next Astral Body. The psychological terminology that is analogous with the Etheric Body is the libido. From here the energy must be separated into a form of polarity, so both progression and regression can occur through a state of regular interaction. The Jungian concept of the libido, which we refer to here, goes beyond the original Freudian concept, which associated it with sexuality. [ung considers that it refers to "psychic energy" in general and warned against trying to define it too rapidly. The energy flow from the Etheric Body into the physical body relies primarily on two aspects (1) a daily flow rate which is divided into the five major Tattvic divisions,98 and (2) the energy effected by the astro- logical influences (the other effects of disease and karmic influences are not included here). The first such influence is the Akasha Tattva which is the encompassing tubular linkage (space) for the energy to flow through. Its main principle is to "connect." The next division is the Vayu Tattva, which provides the pulse for the energy to flow, much in the same vein as the heartbeat of the body. The Tejas Tattva produces a stronger flow rate while the Apas Tartva provides the control mechanism that reduces the flow of energy. The Prithvi Tattva is the one that resists the flow rate of energy when the various centers of the body are full of ener- gy, and this helps to produce overstimulation. During the process of initiation either directly or indirectly into a group, or by an individual into a different field of awareness, the Etheric Body is the one that is first stimulated. In forms of ritual magic we have the temple officers slowly stimulating your Etheric Body by carefully altering its vibrational rate so that it becomes more receptive to the external stimuli of the Higher Self. This stimulation can, in some cases, produce what is called in alter- native medicine a "healing crisis," in which the transition state that the Etheric Body goes through does not immediately settle on one vibrational pitch but alters until it finds its own correct accord within a new range or 98 The Tattwas are located in the Chakra centers and control the flow rates of energy going to and from it. See Narum FinerForces by Rama Prasad for a full indcprh study of them. The Knowledge lectures on the Tartwas in the Golden Dawn were based on Prasad's book. 102 The Kabbalah of the Golden Dawn pitch. If the Etheric Body is blocked or the energy is not coming through in its proper course, then the sudden alteration will cause the release of energy that can precipitate a "healing crises" while all the dammed-up energy finds a release. In the case of individuals, going through the grades, who have hid- den psychological disorders, it can take in some cases years to rectify. We then have the negative aspect when the Temple Officers are performing correctly and they can cause a lowering of the vitality rate which can cause psychological problems and cut off any clairvoyant ability. This has happened in the past and no doubt will happen in the future. The sexual teachings of the Golden Dawn tell us that the Etheric Body is the vehicle of attraction, for this is instinctive. When two physi- cal bodies attract each other, one often uses the phrase that they are on the "right wavelength" and this is true to a certain extent. This "wave- length" is the same vibrational pitch of both your and your partner's Erheric Bodies, which form a magnetic attraction. However, if this is just magnetic attraction, then it can sometimes be short-lived, for the pitch of the Etheric Body does not always remain the same, and when this alters then the attraction one first felt can also alter. This is because the individual you are attracted to, or even you, yourself, are undergoing con- stant changes in the Etheric Body due to the day-to-day stimuli it con- stantly faces. Karmic ties enter here, for they can override the attraction of two individuals or individuals to a group because the Higher Self has dictated that there are other things one must yet perform. In cases of one individual feeding off the energy of another, from the Etheric Body, one will find connections or shells forming from this person to the next. This is mainly because more power is available to the stronger, on the Erheric level, than the other. When one does the Pentagram Ritual in the physical (as opposed to the Astral version) or the Hexagram Ritual, then one uses the energy of the Etheric Body, and this is one of the reasons why the Pentagram has to be drawn daily to be charged for any real effect. When we have performed group ritual, or coming away from a concert, we go away feeling "charged," and this is due to our Etheric Bodies adjusting to the tone vibrations and being very receptive to them. The effect of color on the individual, from a colored room, and also from color therapy, is done through the Etheric Body. A stay in the Vault of the Adepti is a good example of this, but in The Soul ofthe Kabbalah 103 the case of Vault ritual or meditations, then one progressively works through the Etheric Body to the next level which pushes forth the True Will of the Adept. Earlier I briefly touched on the aspect of attraction to members of the opposite sex, or the same sex, for rhat matter. Now we come to the realm of sex magic and its effect on the level of the Etheric Body. The orgasm and the foreplay of the sex act produce energy, and this energy can and does interfere with the flow rate of energy into the Physical Body from the Etheric Body. In most cases this burst of energy is wel- comed, for it can release certain blockages and keep tension down to a minimum. In other areas it can make the energy pattern of the Etheric Body jump into the physical and become blocked, a term which Reich has termed "armor.,,99 The total defence apparatus of the organism, consisting of the rigidities of the characrer and the chronic spasms of the musculature, which functions essentially as a defence mechanism against the breakthrough of the emotions- primarily anxiety, rage, and sexual excitation. When the orgasm OCCUtS there is a vast increase in energy flow and tempo which washes through the various centers and circuits that lead into the physical body. Once the blockages that Reich mentions are cleared, then the energy flow is more pronounced and one is more at harmony with the self. When the Etheric Bodies of two people engaged in intercourse have simultaneous orgasm, then the two bodies interconnect with the energy going through both circuits and forming, for a brief instant, one super-circuit that produces a tremendous amount of Etheric energy. In sexual magic there are two main variables. The first is for both partners to reach orgasm at the same time and concentrate this energy up through the next auric body for a desired result, as a combined unit. The second is where one partner, whether it be male or female, uses the other's Etheric energies, and then directs these through his or her Erheric Body for the desired result. Where blood, semen, and any other bodily part is used in sex magic, then it is the Etheric Body that is being manipulated 99 See Wilhelm Reich, Selected Writings (Farrar, Straus and Giroux, New York. 1951). 104 The Kabbalah of the Golden Dawn to supply the energy needed. In some forms of sex magic, and indeed some forms of ritual magic, Elementals, that is, artificially created ones, can be made and invested with Etheric energy, even though their lifespan is only for a few hours at best. While part of this formula is included in the Golden Dawn's papers on talismans, it is barely the tip of the iceberg, because animals can be created, whether they be real or imaginary. The limit to their powers is with the operator, with his or her Etheric Body supplying their energy needs. Another aspect where the Etheric Body is utilized directly is in Spir- itualism, especially in cases where an ectoplasm is found. This phenome- non can, in fact, protrude a number of meters out of the physical body. In any form of magnetic healing, whether it be direct from another individ- ual or from a machine to stimulate the currents, then the Etheric Body is the one being utilized. Passes, with the hands or an elemental weapon, made over the body then work directly into the Etheric Body and create the "wash" effect of energy stimulating the various meridians. In acupuncture one uses this type of situation, and in forms of Taoism the deeper psychic channels are also used. These are likened to rivers of ener- gy, where the acupuncture meridians are analogous to streams. In magical works, such as in talismanic rituals, it is the energy of the Etheric Body that impregnates itself into the talisman. A good example of this in ritu- al is the use of the "Sign of the Enterer" and the "Sign of Silence." The first stimulates the flow of the Etheric energy, while the second cancels it and is used as a checking device. The Grade Signs of the Outer Order are all working from the Etheric energy; the only difference between them is vibrational pitch and flow rate. Similarly, in color healing one has a process where the Erheric Body can be categorized into as many divisions as there are colors, though for the most part a seven- or twelve-division is normally used. These colors are closely allied with planetary and zodiac energies. It is also during ritu- al initiation that varying grades can be shown in the division of the Etheric Body and color and planetary energies can be considered a yard- stick on this. The next important aspect of ritual work and the Etheric energy is in the theory of God-form assumption. When the astral shells are created in 54 FromWhare Ra temple papers, byunknown translator. The Soul of the Kabbalah 105 group ritual the outline of these shells are from the Erhenc Body, directed by the Will of the Adept. while the outline, color, and shape are all taken from the Etheric Body, the actual power it gives one is on a higher plane. This will be discussed in other papers relating to other auric bodies later, though for the present the basic foundation of their creative form is Ether- ic energy or energy directed from the Etheric Body. It is this energy that is felt and sometimes seen by those clairvoyant enough during ritual. THE SEVEN CENTERS The Seven centers of man, commonly called chakras (from the Sanskrit meaning "wheel"), are indicated on the floor of the Vault as the seven- headed dragon. Here are all the ills of man, manifested through these seven centers. By symbolically standing on them, we, in fact, control the potent and negative energies that they can introduce. On the Altar table there are the four images of the Calf, Man, Lion, and Eagle, which repre- sent the four lower centers. Because they are still on the floor, yet raised above it, they arc the lower natures of man which have been exalted so that a form of realignment or changing of their vibrational pitch occurs, which brings them into higher contact with our Higher Nature. Each of these four centers relates to an element and to the elemental grades the Adept has gone through, which in theory have also stimulated each of these four centers. The Altar itself represents what could be called the "Eight center" and is associated to the spleen, the energy vortex from which the energy flows, so that it can be transmitted to the seven centers on the back. The "Eight center," as the Altar, is the control point for this energy. The 49 petals of the Rose and Cross at the head of the pastos (normally placed below the Altar) relate to the 49 minor centers that are under control through the four major lower centers as portrayed on the Altar. On the ceiling of the Vault we have the seven centers at their highest point and on the floor the seven centers at their lowest, with man standing in the middle trying to aspire to the highest through the influ- ences of the Seven Rays-the vault walls. Each of these chakras, save the spleen, manifests in the four auric bodies. In the Physical Body we have the seven major gland areas that act 106 The Kabbalah of the Golden Dawn as a type of receptor for these energies. In the Etheric, Astral-Emotional, and Mental Body there is a certain amount of sympathetic reaction to the seven centers as well. In the Erheric Body, these centers directly stimulate rhe physical body and receive impetus from it as well. In the next two bod- ies, the Astral-Emotional and Mental, the centers still remain, but here they are nothing but connective links to the body above and below them, with the connective links being, of course, two-way. The chakras in the Etheric Body directly relate to the Physical Body, with the psychic ramifications caused by manipulation of these centers appearing in the other auric bodies. The adept is warned against trying to place a definite planetary correspondence with each chakra, as in each center there are the influences of all of the planets and these change according to the development of each individual. The same prin- ciple also applies to color and to the centers as well. Now, as to the exact body position of these centers, they form a vortex both on the front and on the back of the body, hence the confusion of placement. The descrip- tion of the Shadow Chakras which follows shortly is formed from the same underlying principles of everything in the subtle body having a counter-part of either a higher or lower vibrational level. Base Chakra This is the lowest chakra and is situated at the base of the spine (and not at the front of the body as some have indicated). Its receptors are the adrenal glands, which also relate to the kidneys, the spinal col- umn, and part of the automatic nervous system. This chakra is made of four major vortices of energies which have been seen by some Eastern mystics as petals. In many ways this center is the control valve for the other centers for it is here that additional energy can be prematurely released through the other centers. This could result in Etheric damage, especially to the nervous system. The link is through the adreno- medullary and extra-medullary distribution of chromaffin tissue along the sympathetic nerve chains, which incidentally are the links between chakras in the physical body. Generally speaking the nervous system is the first that is stimulated directly by the Etheric energies. These in turn work the endocrine system of glands, then the blood, and from this to the various organs concerned. This center is not associated to any other pat- ticular center but, in fact with all of the others, in a primary support role. The Soul of the Kabbalah 107 This center corresponds to the Earth element and the Biblical imagery of this is the Calf (from Revelation). Sacral Chakra This center has six vortices associated with it, and governs the reproductive system and the gonads. Its overstimulation can cause sexual problems. It controls the organs of elimination. Its corresponding chakra is the Brow Chakra. It is associated with the Water element and the Bib- lical imagery is humankind itself. Solar Plexus Chakra This center has 10 vortices associated with it and relates to the pan- creas (liver and stomach). Overall it controls nutrition and the function of energy extraction from it. In layman's terms it is the function of this cen- ter to break down all the food processed in the body into component parts that can be correctly assimilated by the body. The corresponding center that this is associated to is the throat center. The solar plexus center is associated with the Fire element and the Biblical imagery of the Lion. Heart Chakra This center has 12 vortices associated with it and relates to the thy- mus gland and also controls the circulatory system of the body. The Bib- lical imagery is the Eagle, and the Air element is associated here. Throat Chakra This center has 16 vortices associated with it and relates to the thy- roid gland and controls the respiratory system. Brow Chakra This center has two major vortices associated to it and 96 smaller ones. The BrowChakra controls the pineal gland, the sympathetic nervous systemwhich is represented in the skull by the medulla oblongata and con- trols the sense organs. This also controls the entire endocrine system. Crown Chakra This center has 1,000 vortices associated with it and represents the pituitary gland and the volitional nerve system. 108 The Kabbalah of the Golden Dawn Shadow Chakras Situated above the head there are, in fact, five more centers. These are shadow representations of the lower five or their etheric counterparts. In other words they function at a much higher level of the Etheric Body, which some have considered the thermal area of it. Their functions, like the lower five, are in fact more fluid and are the ones which tend to be the first manifestations of things before being sent down to the lower five. Some call these seam centers, because they have to keep the subtle bod- ies polarized so the lower main centers can function correctly. RVACH The term "Ruach'" means breath. The Ruach in fact rests not only on the Nephesch but within it, and rules over it. In the previous section you have seen how the Nephesch, in both its higher and lower form, is closely allied with the body, the Higher Nephesch being in fact likened to a transmission set of sorts. This is still very much the instinctive process which has to be directed through the mental or thinking process of the Ruach. lOO It has been allied with the Sephiroth of Chesed to Hod and some have considered that the influences of those planets attributed to those Sephiroth are also analogous but this is something of an under- statement. The Ruach is in many ways the sum total of the individual before he has sent the actions of his thoughts and reason down through the Nephesch to the Guph. From the psychological viewpoint, the Ruach is, of course, the col- lective components of the Psyche. [ung breaks down the Psyche into sen- sation, thinking, feeling, intuition, memory, subjective functions, effects, and invasions, which are all allied to the Ruach. I have always thought that the Ruach is in many respects more psychological than Spiritual, though the spiritual direction it takes must not be ignored. While one function of the Ruach is to digest the emanations from above that are woven into some type of karmic destiny, the other part also digests the information the individual experiences through the senses and thinking process. In many respects this is a two-way communication system, for its function is to assimilate the experience of life itself. 100 Vol. i. folio 287b, Appendix L The Soul ofthe Kabbalah 109 The ZOhaT informs us 101 that the Ruach actually leaves the body at the New Moon and feast days, then returns to its place. This suggestsa very interesting astrological influence on the soul of man, as generally most of the Hebrew festivals are based on astrological events. The soul is said to leave the body on the Sabbath as well, which, apart from its religious sig- nificance, shows that it must be continually replenished every seven days. The subtle anatomy that is allied to the Ruach is the Mental Body. It is in this area that the scattered mental thoughts flowand group them- selves into various subdivisions which are separated yet again, forming in the Astral-Emotional Body. It is here that the universal energies have to adapt to suit themselves to the vibration and pitch of the lower bodies and make sure that the energy that is incoming will nor disrupt or burn out the lower layers, especially the end result on the physical body. The Mental Body is the home of the abstract concept, where it is "conditioned" briefly before it goes down to the Emotional leveLThere it is subdivided according to the personality. More than any other level, we try to "discover the cause of ignorance" through the pulsation vehicle of the soul and the lesser formulations that govern the Mental Body. Its function is to try to control the pulsation system; it feeds the Astral- Emotional Body which tends sometimes to be a law unto itself due to the day-to-day reactions it has to deal with. In short, one of the main func- tions of the Mental Body is to "control" the Astral-Emotional Body, and, as a result, a continuous battle emerges, which will continue to carry on unabated until the Mental Body has properly aligned the Astral-Emo- tional Body and is in full control of it. Meditation is one such way that the Mental Body tries to get its way and in many instances succeeds, though meditation, however, should be an ongoing thing, for if there is a brief respite before the Astral-Emotion- al Body will try to seek dominance. Initiation is yet another way that the Mental Body seeks control. Here the self is opened up to Higher Energies that must be rationalized correctly through the Mental Body, or a type of burnout will occur. In this way the Astral-Emotional Body is cornered and must submit to the Higher Mental Body. In the Mental Body, the Thought Forms that occur are completely on the subconscious level, and because of this some thought forms, due to 101Volume3, folio141b. 110 The Kabbalah of the Golden Dawn polarity, can manifest negativity which can cause many mental problems. Thought forms come to us in three fundamental directions. The first is from the Higher Self, which dictates our life's journey and the karmic des- tinies to be carried out. The second is the influence of other thought forms, group or otherwise, that can also influence this body. Finally, there is impetus that is received from the Emotional Body which is gained from our life experiences and which can slightly alter the initial frequency the Mental Body puts out. Normally the first takes predominance, while the second and third are limited in their input. Within occultism the first and second aspect are considered most, for here things are done on an entirely unconscious level-a level which gives the barest hint to the conscious mind. "Purity," that word which is debated so much, relates to the purity of mind, and that means the puri- ty of all the other bodies. Unfortunately the seat of daily life on the con- scious level is in the Astral-Emotional Body, and this has more often than not got in the way of the Higher thought forms filtering through when the bodies are not in alignment. Carl lung once stated that the main pur- pose of psychology is to bring the unconscious under conscious control, and in essence this is the goal of auric body alignment and of the unifica- tion of the varying stages of the Kabbalistic Soul. Neschamah 102 This is the highest of three levels of the soul and in it there are three divisions (counting the Neschamah itself). Mathers says: Neschamath is either plural of Neschamah, defectively written, or else shows that Neschamah is in regimene to Chiim, and evidently means the united higher souls of bothAdam and Eve conjoined in onebody.103 The Neschamah is analogous to pure spirit and can be likened to the Jungian approach of the anima (corresponding to the Neschamah) and animus (corresponding to the Chiah). Applied Kabbalistically to the Partsufim theory, the anima is the Great Mother or Heh Force and 102The spelling of this seems to differ considerably in the Golden Dawn, with people like Mathers spelling it a number of different ways. I have opted for this spelling throughout this text, except where direct quotes are involved. IOJNotes to the "Greater Holy Assembly," page 228, from the Kabbalah Unveiled. The Soul of the Kabbalah 111 the animus is the Father or Yod Force. There is also some contradiction in the application of the Chiah and the still higher form of the Yechi- dah to the Kabbalistic Soul, and the two latter phases of the soul are mentioned only in the "Faithful Shepherd" portion of rhe Zahar. 104 The confusion exists because the Chiah and Yechidah have also been asso- ciated with the Ruach. The Golden Dawn, however, opted for the five parts of the sou]. The Higher Mental body is the Neschamah, the Chiah is the Causal Body, with the Yechidah as the highest point or Spirit. The three bodies mentioned here are in reality separated by a type of gulf from the four lower bodies and this type of analytical approach is very difficult in these areas as the Zahar has very little, if anything on them. The Soul and Death Before we discuss the actual function of the three degrees of the Soul at and after death, the spirit or channel that binds the soul should also be looked at. This is called the Zelem, and its shape is said to resem- ble that of the body, or Nephesch. The Zelem, according to the Loriahi- an concept, has three parts, one is the main energy force and the other two are similar to auric envelopes which are called Makifim, Before the appointed time of death both of the Makifim of the Neschamah withdraw from the body and go to their appointed place, then the Ruach and Ncphesch, over a 30-day period. This Zoharic teaching is similar to that of Edgar Cayce, the great American psychic, who stated on more than one occasion that those people he saw who died a short time later had no visible aura. Not only Cayce but other psychics, such as Arthur Ford, have also made similar statements that seem to parallel the teachings of the Zahar with the term "aura" being used instead of the word "soul." The time scale of the withdrawal of the Zelem of the Neschamah depends on the individual. Some people have, well before the time of death, allowed the Ruach to withdraw into the Neschamah. In very highly evolved indi- viduals this has the effect that both Ruach and Neschamah are one (this would make the withdrawal a lot less than 30 days). In this instance the Nephesch is clearly very highly evolved, and after the death of the body there is no decomposition. The Zahar tells us;l°5 104Part 2, folio158b. 112 The Kabbalah of the Golden Dawn The body of Joseph was never under the power of the impure spirit although his soul (Neschamnah and Ruach) had left him when he had not yet entered the Holy Land. Besides the example of the body of Joseph, we also have hard phys- ical evidence of this situation occurring in some Catholic saints, where decomposition does not occur. The soul, or shell of it, remains (for us mere mortals) in the body till the moment of death for this is the sum total of the personality and it must have the three phases functioning cor- rectly for it to function at all. Since the Zelem has gone, the energy for this is drawn from the shell of the Neschamah, which has stored power prior to the death just for this purpose, before the Zdem withdraws. Without it, the body would not be able to function through any of the senses. In the Talmud are listed in excess of 900 different kinds of death, from the easiest to the most painful. The Yechidah has, before death, certain functions to carry out and these are done in the world of Briah. Some of these functions are prepara- tory and depend on the type of life lead by the individual. The Yechidah must also find a place for the Ruach, and this level or place is determined by the Ruach's actions during the previous life on earth. For we are told in the Zahar 106 that if the Neschamah is prevented from attaining the place set aside for it, then the Ruach and Nephesch cannot enter the Garden of Eden. It must then roam the various planes and experience fur- ther suffering by observation until the Most High has considered that it can then enter its abode, which of course opens the door for the Ruach, as well, to rest in the world of Yetzirah. Although the Zahar is not clear on this point, the three phases of the soul can be considered to occur in the Gehinnon (a type of Hell associated with the Catholic concept ofPurga- tory). It is in cases like this that supernatural occurrences of the most unpleasant kind occur. For Job 25:22 says: But flesh upon him shall have pain and his soul within him shall mourn. 105 Vol. 3, folio 141b. 106yol. 3, folio 141a. The Soul of the Kabbalah 113 At the moment of death the Nephesch, in its lower form as the Etheric Body, ceases to exist and disintegrates and this is the decomposi- tion state. The Nephesch in its higher fOIDl as the Astral Body is then cut loose from its ties of the physical body. Since it now has a Ruach to give it impetus, it ends up in what might be called a wandering state. Some have considered that the Gehinnon is merely a state away from the Most High and hence the Nephesch, along with the Ruach and Neschamah, wanders until it meets with the Yehudiam, or angelic messenger, who takes it to the Garden of Eden where is reunited with its source. ADAM KADMON AND HISSOVLSl07 Thou shalt know that the whole Sphere of Sensation which surroundeth the whole physical body of a man is called "The Magical Mirror of the Universe." For therein are represented all the occult forces of the Universe projected as on a Sphere, con- vex to the outer, but concave to man. This sphere surroundeth the physical body of a man as the Celestial Heavens do the body of a Star or Planet, having their forces mirrored in its atmosphere. Therefore its allotment or organisation is a copy of the Greater World or Macrocosm. In this "Magical Mirror of the Universe," therefore, are the Ten Sephiroth projected in the form of the Tree of Life as in a solid sphere. A man's physical body is within the Ten Sephirorh project- ed in a Sphere. The divisions and parrs of the body are formed from the Sephiroth of the Tree of Life, thus. 108 Kether is above the Crown of the Head, and represents a crown which indeed is powerful, but requires one worthy to wear it. In the crown of the head is placed the faculty of Neschamah, which is the power of Aspiration unto that which is beyond. This power of Neschamah is especially attributed l07 This document was originally called "Mtcrccosm-Man" and issued in the Golden Dawn (and was the basis for Israel Regardie's book The MidiJlePillar) at the Zelator Adeptus Minor level. lr con- cerns much of the above information in relation to the body of man and different to the above texts as far as format goes bur is nevertheless an interesting document that is to a certain extent based on the work of de Leiningen. lOB This view of a Tree of Life on both the fronr and back of Man differs from the Regardie associa- tion as given in the "Middle Pillar" and falls in with the diagrams of Wesrcon as given in his papers "The Tree of Life in the Celestial Heavens Projected as if in a Solid Sphere." A color rep- resentation of this correct rendition is given in Robert Wang's book "Qabalistic Tarot," on the back cover of his boob 114 The Kabbalah of the Golden Dawn unto the Supernal Triad in Assiah, of which there are three manifestations which are included in the general concept, Neschamah. From Chokmah and Binah are formed the sides of the brain and head. Therein exist the intellectual faculties of Wisdom and Understanding, shining into and illuminating their inferi- or, the Ruach. They are the mansions of the practical admin- istration of the intellect, whose physical shewing forth is by reflection in Ruach. In the Magical Mirror of the Universe, or the Sphere of Sensation, Man is placed between four pillars of the Tree of Life as projected in a sphere. These keep their place and move not. But the Man himself places in his Sphere of Sensation that point of the zodiac which ascended at the moment of his birth and conception (for the same degree of the Zodiac ascendeth at both, otherwise the birth could not take place).109That is to say that at those times the same degree of the Zodiac is ascending in the East of the Heavens of the Star whereon he is incarnated. Thus doth he remain during that incarnation fac- ing that particular point in his sphere of sensation. That is to say this sphere dothnot revolve about the physical body. From Chesed and Geburah are formed the arms. Therein exist the faculties of operative action, wherefore at their extremities are the symbols of the Four Elements and the Spir- it, thus: Thumb - Spirit Third Finger - Fire Index Finger - Water Little Finger - Air Second Finger - Earth The arms are the manifestors of the executive power of the Ruach and therein are the faculties of touch strongly expressed. From Tiphareth is formed the trunk of the body, free from the members, and therein as in a receptacle of influences are situated the vital organs. le9For a full descriptive process of this statement one could do no better than study Alice Bailey's Esoteric Astrology, which seems to amplify what Mathers was trying to say here. BINAI-l GEBURM-\ The Soul ofthe Kabbalah 115 FRONT 51DE. KETHE.R K E ' T ~ E R . The Kabbalah and Man The blood is Spirit mingled with and governing the watery principle. The lungs are the receptacles of Air which tern- pereth the blood as the wind doth the waves of the sea-the mephitic impurities of the blood in its traversal of the body requiring the dispersing force of the Air, even as the sea, under a calm, doth putrify and become mephitic. The heart is the great centre of the action of Fire, lending its terrible energy as an impulse unto the others. Thence cometh from the fiery nature the red colour of the blood. The part above the heart is the chief abode of the Ruach, as there receiving and concentrating the other expressions of its Sephirorh. This part is the central citadel of the body 116 The Kabbalah of the Golden Dawn and is the particular abode of the lower and more physical wilL The higher will is in the Kether of the body. For the higher will to manifest, it must be reflected into the lower will by Neschamah. This lower will is immediately potent in the lower membranes and thus, in the region above the heart, is the lower will seated like a King of the body upon its throne. The concentration of the other faculties of the Ruach in and under the presidency of the Will, at the same time reflect- ing the administrative governance of Chokmah and Binah, is what is called the human consciousness. That is, a reflection of the two creative Sephiroth under the presidency of the Four Elements, or the reflection of Aima and Abbaas the parents of the human Jehovah. But the human Neschamah exists only when the higher Will is reflected by the agency of aspiration from Kether into the lower body, and when the flaming letter Shin is placed like a crown on the Head of Microprosopus. Thus only doth the human will become the receptacle of the higher Will and the action of Neschamah is the link there- with. The lower will is the human Jehovah-an angry and jealous God, the Shaker of the Elements, the manifestor in the life of the body. Bur illuminated by the higher Will, he becometh Yeheshuah, no longer angry and jealous, but the self-sacrificer and the Atoning and Reconciling One. This as regards the action of the more physical man. Unto this Ruach also are presented the reflections of the Macrocosmic Universe in the Sphere of Sensation. They sur- round the Ruach which, in the natural man, feeleth them but vaguely and comprehendeth them not. The faculties of the Earth are shown forth in the organs which digest and putrify, casting forth the impurities, even as the Earth is placed above the Qlippoth. Thou wilt say, then, that the Ruach cannot be the reason- ing mind, seeing that it reflecreth its reason from Chokmah to Binah-but it is the executive faculty which reasonerh, which worketh with and cornbineth the Principia of Chokmah and Binah so that the parts of Chokmah and Binah which touch the Ruach are the initiators of the reasoning power. The rea- son itself is a process and but a simulacrum of the action of the higher Wisdom and Understanding. For Air is not the Light- only the translator of the Light. Yet without the Air, the oper- ations of the Light could not so well be carried out. The word Ruach, Spirit, also meaneth Air. It is like a thing that goeth The Soul ofthe Kabbalah out thou knowest not whither, and cometh in thou knowest not whence. The wind bloweth where it Iisteth, and thou hearest the sound thereof, but canst not tell whence it cometh nor whither it goeth. So is everyone that is born of the Spirit. This Air, the Ruach, perrneaterh the whole physical body but its concentrated influence is about the heart. Yet, were it not for the boundary force of Chokmah and Binah above, of the sphere of sensation surrounding it, and of Maikuth below, the Ruachcould not concentrate under the presidency of the Name, and the life of the body would cease. Thus far concerning the Ruach as a whole, that is, the action of the Will in Tiphareth. From Netzach and Hod are formed the thighs and legs, and they terminate in the symbols of five, as do the arms; but they are not so moveable, owing to the effect of Malkuth. In them are placed the faculties of support and firmness and bal- ance; and they show the more physical qualities of the Ruach. They are the affirmation of the 'Pillars of the Sephi- roth, as answering to the passive, the arms more answering to the two pillars which are Active. They are the columns of the Human Temple. From Yesod are formed the generative and excretory organs, and therein is the seat of the lower desires, as bearing more on the double nature of, on the one hand, the rejection of the Qlippoth, and on the other hand the simulacrum of the vital forces in Tiphareth. It is the special seat of the auto- matic consciousness. That is, not the Will, but the simulacrum of the Will in Tiphareth. Yesod is the lowest of the Sephiroth of the Ruach, and representerh "Fundamental Action." It therefore governeth generation. In Yesod is therefore the automatic consciousness or simulacrum of the Will. This automatic consciousness is to the Nephesch what the Daadi action is to the Ruach. Thus, therefore, there being a simu- lacrumor reflection of the heart and vital organs in the parts governed by Yesod, if the consciousness of the Tiphareth be given unto this wholly, it shall pave the way for disease and death. For this will be a withdrawing of the vital forces of the Name, which are in the citadel of Tiphareth, to locate them in Yesod, which is a more easily attacked position. For the 117 118 The Kabbalah of the Golden Dawn automatic consciousness is the translator of the Ruach unto the Nephesch. From Malkuth is formed the whole physical body under the command and presidency of the Nephesch. The Nephesch is the subtle body of refined astral Light upon which, as on an invisible pattern, the Physical Body is extended. The Physical Body is permeated throughout by the rays of the Ruach, of which is the material completion. The Nephesch shineth through the material Body and formeth the Magical Mirror or Sphere of Sensation. This Magical Mirror or Sphere of Sensa- tion is an imitation or copy of the Sphere of the Universe. The space between the physical and the boundary of the sphere of Sensation is occupied by the ether of the astral world; that is to say, the container or recipient of the Astral Rays of the Macrocosm. The Nephesch is divided into its seven Palaces, combining the Sephirotic influences in their material forms. That is, the world of passions dominated by the Ruach, or by the world which is beyond. That is, its Sephiroth are passionate, express- ing a passionate dominion. Thus its three Supernal Sephirorh, Kether, Chokmah and Binah, are united in a sense of feeling and comprehending impressions. Its Chesed is expressed by a laxity of action. Its Geburah by violence of action. Its Tiphareth is expressed by more or less sensual contemplation of beauty, and love of vital sensation. Its Hod and Netzach, by physical well-being and health. Its Yesod, by physical desires and gratifications. Its Malkuth, by absolute increase and dom- ination of matter in the material body. The Nephesch, is the real, the actual body, of which the material body is only the result through the action of the Ruacli, which by aid of the Nephesch, formeth the material body by the rays of Ruaciv, which do not ordinarily proceed beyond the limits of the Physical Body. That is to say, in the ordinary man the rays of Ruach rarely penetrate into the sphere of Sensation. Shining through infinite worlds, and darting its rays through the confines of space, in this Sphere of Sensation is a faculty placed even as a light is placed within a lantern. This is a certain sense placed in an aperture of the upper part of the Ruach wherein act the rays from Chokmah and Binah which govern the reason-Daath. This faculty can be thrown down- wards into the Ruach, and thence can radiate into the Neph- esch. It consists of seven manifestations answering to the The Soul of the Kabbalah Hexagram, and is like the Soul of Microprosopus or the Elo- him of the human Tetragrammaton. Therefore in the head, which is its natural and chief seat, are formed the seven aper- tures of the head. This is the Spiritual Consciousness as dis- tinct from the human consciousness. It is manifested in seven as just said or in eight if Daad: be included. The Father is the Sun (Chokmah). The Mother is the Moon (Binah) The Wind beareth it in his bosom (Ruach). Its nurse is the Earth (Neph- esch). The power is manifested when it can be vibrated through the Earth. The following is the true attributions of the seven apertures of the head: Right Ear - Saturn Left Ear - Jupiter Right Eye - Sol Left Eye - Luna Mouth - Mercury (who is the messenger of the Gods) Right Nostril - Mars Left Nostril- Venus These latter represent here the sonoriferous sense. The right and left eye, the luminous sense, as the Sun and Moon are the luminaries of the Macrocosm. The right and left nos- trils through which the breath passes, giving strength to the physical body, are under Mars and Venus. The mouth is under Mercury, the messenger and the Speaker. This spiritual consciousness is a focus of the action of Neschamah. The lower will-power should control the descent of this spiritual consciousness into the Ruach, and thence into the Nephesch, for the consciousness must descend into the Neph- esch before the images of the Sphere of Sensation can be per- ceived. For it is only the rays of this consciousness permeating the Ruach that can take cognizance thereof. This faculty of the spiritual consciousness is the seat of Thought. Thought is a Light proceeding from the radiation of this spiritual conscious- ness, traversing the Ruach as Light traverseth Air, and encoun- tering thereafter the symbols reflected in the sphere of Sensation, or magical mirror of the Universe. These symbols are by its radiation of (i.e., that of the Thought) reflected again into the Spiritual Consciousness where they are subjected unto 119 120 The Kabbalah ofthe Golden Dawn the action of the Reasoning Mind and of the LowerWill. That is, in the ordinary natural man when awake, the thought acteth through the Ruach, subject when there to the action of the Lower Will, and submitted to the reasoning power derived as foresaid from Chokmah and Binah. But in the ordinary man when sleeping, and in the mad- man, the idiot, and the drunkard, the process is not quite the same. In the sleeping man, the concentration of the Ruach in his heart during the waking time hath produced a weakening of the action of the Ruach in its subsidiary Sephiroth in the Physical Body. To preserve the salutary conjunction of the Ruach with the Nephesch in the physical body (whose limits are fixed by the Sephiroth of the Ruach) it is necessary to weaken the concentration in Tiphareth to repair the strain which is produced by the concentration of the Ruach therein during the waking state. This reflux of the Ruach into its sub- sidiary Sephiroth produceth naturally a weakening of the Lower Will; and the Ruach, therefore, doth not reflect so clearly the Reasoning Faculty. Wherefore, the thought of the spiritual consciousness reflecteth the image in a c ~ n f u s e d series, which are only partially realized by the Lower Will. (This is as regards the ordinary natural man in sleep.) In the madman, as considered apart from obsession (thought-obsession is frequently the accompaniment of mania and still more frequently its cause), the thought and lower will are very strongly exercised to the detriment of the reasoning faculty. That is, that there is an alliance between the two for- mer which overpowereth the action of Chokmah and Binah in the latter. Monomania is shown in the consideration of only one cer- tain symbol which is too attractive to the Will. A chain of thought is simply a graduated vibration arising from the con- tact of a ray of thought with a symbol. If controlled by reason- ing power and licensed by the Will, such vibrations will be balanced and of equal length. But if uncontrolled by the Lower Will and the Reason, they will be unbalanced and inharmo- nious. (That is, of uneven length.) In the case of the drunkard, the equilibrium of the Sphere of Sensation and consequently of the Nephesch, is disturbed. In consequence the thought rays are shaken at each vibration, so that the sphere of sensation of the Nephesch is caused to rock and waver at the extremities of the physical body where the Ruach action is bounded. The thought therefore is dazzled The Soul of the Kabbalah by the symbols of the Sphere of Sensation, in the same way as the eyes can be dazzled in front of a mirror if the latter be shak- en or waved. The sensation therefore then conveyed by the thoughts is that of the Sphere of Sensation oscillating and almost tevolving about the physical body, bringing giddiness, sickness, vertigo and the loss of idea of place and position. Nearly the same may be said of Seasickness, and the action of certain drugs. Restoration of the equilibrium of the Sphere of Sensation after this naturally produceth a slackening of the concentra- tion of the Ruach in Tiphareth, whence sleep is an absolute necessity to the drunkard. This is so imperative that he cannot fight against the need. If he does so, or if this condition be constantly repeated, the thought rays are launched through the Sphere of Sensation so irregularly and so violently that they pass its boundary without either the Lower Will or the Reasoning Power or even the Thought itself consenting there- to; and the latter is therefore without the protection of the will. Thence arise the conditions of delirium tremens, and an opening is made in the Sphere of Sensation which is unguard- ed, and through which hostile influence may enter. But this latter cometh under the head of obsession. All thought action in the spiritual consciousness originarerh in radiation, and radiation is as inseparable from the spiritual consciousness as it is from Light. The Spiritual Consciousness is the focus of the action of the Neschamah. The spiritual consciousness is, in its turn, the Throne or Vehicle of the Life of the Spirit which is Chiah; and these combined form the Chariot of that Higher Will which is Kether. Also it is the peculiar faculty of the Neschamah to aspire unto that which is beyond: The Higher Will manifests itself through Yechidah. The Chiah is the real Life Principle, as dis- tinct from the more illusionary life of the Physical Body. The Shining Flame of the Divine Fire, the Kether of the Body, is the Real Self of the Incarnation. Yet but few of the sons of men know or feel its presence. Still less do they belong in or com- prehend those Higher Potencies-Angelic, Archangelic or Divine, of which the manifestation directly touching Yechidah is the Higher Genius. This Yechidah in the ordinary man can but rarely act through the spiritual consciousness, seeing that for it to do so the King of the Physical Body, that is [he Lower Will, must rise from his Throne to acknowledge his superior. That is the 121 122 The Kabbalah of the Golden Dawn reason why, in some cases, in sleep only doth the Higher Will manifest itself by dream unto the ordinary man. In other cases it may be manifested; at times through the sincere practice of religious rites, or in cases where the opportunity for self-sacri- fice occurreth. In all these cases the Lower Will hath for a moment recognized a higher form of itself, and the YHVH of the man hath reflected from the Eternal Lord of the Higher Life. This Yechidah is the only part of the man which can truly say-EHEIEH, I am. This is then but the Kether of the Assiah of the Microcosm, that is, it is the highest part of man as Man. It is that which toucheth, or is the manifestation of a higher and greater range of Being. This Yechidah is at the same time the Higher Human Self and the Lower Genius, the God of the Man, the Atziluth of his Assiah, even as Chiah and Neschamah from his Briah, and Ruach his Yetzirah. This is the Higher Will and the Divine Consciousness, as Daath is the Spiritual Con- sciousness, Tiphareth the Human Consciousness, and Yesod the Automatic Consciousness. It is the Divine Consciousness because it is the only part of man which can touch the All-potent forces. Behind Yechidah are Angelic and Archangelic Forces of which Yechidah is the manifestor. It is therefore the Lower Genius or Viceroy of the Higher Genius which is beyond. an Angel Mighty and Terri- ble. This Great Angel is the Higher Genius, beyond which are the Archangelic and Divine. Recall the Tiphareth clause of an Adeptus Minor: "1further solemnly promise and swear that with the divine permission I will from this day forward apply myself unto the Great Work which is so to purify and exalt my spiritual nature, that with the Divine Aid I may at length attain to be more than Human, and thus gradually raise and unite myself to my High- er and Divine Genius, and that in this event, 1will not abuse the great power entrusted unto me." Note that this clause answereth unto Tiphareth, seeing that it is the Lower Will that must apply itself unto this work, because it is the King of the Physical Man. All the Shining Ones (whom we call Angels) are microcosms of the Macrocosm Yetzirah, even as Man is the microcosm of the Macrocosm of Assiah. All Archangelic forms are microcosms of the Macrocosm of Briah, and the Gods of the Sephiroth are consequently the Microcosms of the Macrocosm of Atzi- luth. Therefore apply this perfecting of the Spiritual Nature The Soul of the Kabbalah as the preparation of the Pathway for the Shining Light, the Light Divine. The evil persona of a man is in the Sphere of the Qlippoth, and the devils are the microcosms of the Macrocosm of the Qlippoth. This evil persona hath its parts and divisions, and of it the part which toucheth the Malkuth of the Nephesch is its Kether. Tremble therefore at the evil forces which be in thy own evil persona. And as above the Kether of a man are his Angelic and other forms, so below the Malkuth of the Evil Persona are awful forms, dangerous even to express or think of. SHEKINAH110 THE FEMININE FACE OF GOD 123 Possiblyone of the most confusing theories within Kabbalistic teaching is that of the Shekinah. Within the Golden Dawn's Outer Order the Shek- inah, or more simply the female aspect of the deity, is only briefly men- tioned. A number of the Order's critics have often felt that the Order was too patriarchal. This applies, if at all, however, only to the levels up to the Inner Order, for the rituals of the 6=5 upwards are under the guidance of the Shekinah or Matrona as it is sometimes called, and the apparent patriarchal aspect is then reversed. To describe the function of the Shekinah is very difficult because many of the mystics, who recorded seeing the Shekinah, found that it appeared on many different levels and this is the point of confusion. The Shekinah is very closely allied, though not identical with the soul, both on individual and group levels. Its relationship with the soul is close and strong, not unlike that between womb and fetus, for the Shekinah is the aspect of God that cradles and nurtures the soul. It is also called Eden (the Upper Eden). In the Zohar lll we are introduced to the Shekinah in the feminine word "mihalekh," which is the voice of God heard in the Garden of Eden "in the coolness of the day."1l2 When applied to the tribes of Israel, the Shekinahguided them in Exodus 13:21. A reference to this guidance is also found in Psalms (85:13) where it states that "the Just One goes before him and shall deliver him fromhis steps," which also 110This word refers to something dwelling within. 111Part 1, folio 76a. 124 The Kabbalah of the Golden Dawn relates to Exodus. The first separation of the Shekinah occurred during the Deluge. The Lesser Hecaloth text tells us that the first generation denied the Lord and went to idol-worshipping, and the only man worthy of being saved was Enoch, 112who was taken up into the heavens with the Shekinah. Once removed from the earth, rhen the destruction began, and man had to begin all over again. The Shekinah in man in the second generation was a separate entity in itself and divided. The Four Kerubs are the Throne on which the Shekinah rests. This notion of the cleaving of the Spirit associated with the Shek- inah is not confined to its active part in guiding the Tribes ofIsrael. It can also be found in the association of the Shekinah and the Torah which was was written under her influence. Once the Torah is truly understood then one is in direct contact with the Shekinah. At this point we have the Shekinah manifesting on two levels. The first is the higher echelon or upper level of Eden, and the second is the influence of the Law. The experience of the Shekinah manifesting as guide during Exodus actually comes through the understanding of the Torah. At this point there is not really a separation from the masculine concept of deity, for God is Elohim, both masculine and feminine, and the Shekinah shone through and led them through the Torah. There are some early references to the Shekinah in Kabbalistic texts but the first one of any substantial importance is in the Bahir where the analogy is with the Matrona in the King's chamber, who could not be seen by her children, for she was hidden. The analogy here is considered by some to be the development of the Sephiroth, with the Shekinah being allotted to Binah, while the children are the seven lower Sephi- roth, who are cut off from the Mother by the Abyss. We are told in the Zohar 114 that the Lord God Jehovah is plural, for he is also called Elohim, showing up the feminine source within. On a more personal level, the Shekinah is often referred to as an angel. She was the angel that appeared to Moses,115 although to Jacob 1l 6 she appeared as Rachael, 117 and to Abraham she was Adonai. 1l 8 The Zobar states 119 that the Shekinah abides in all women, and man can come to know the Shekinah through a wife, but fails if he has none. For in all true matrimonial unions the 112 Genesis 3:8. 113Both Enoch and Meratron art: considered the same in some texts. 114Pan 2, folio 161 b-162a. The Soul of the Kabbalah 125 Shekinah hovers overhead between husband and wife.120The Shekinah is also the Union of Metatron (the male) and Sandalphon through the central pillar of the Tree of Life. Some Kabbalistic authors, such as Waite, have ascribed the Middle Pillar to the Shekinah, but this I feel is an error. The Middle Pillar is a sheath that allows the energies of the Shekinah to unite so Elohim is formed. l21 A good analogy here is with Kundalini Yoga. The spine for the Shekinah is aligned with Shatki, the energy that resides in the base of the spine, and closely allied with Malkuth. This energy then works its way up the spine through two channels, Ida and Pingala, releasing her energy at various stops or chakras and striving for the union in the godhead. III The Talmud informs us that man and his Shekinah were separated when Adam left Eden "enthroned above a cherub under the Tree of Life, her splendour being 65,000 times greater than the sun." The Shekinah then followed Adam and will continue to do so until he has achieved his rightful place back in the Garden of Eden. 115Part 5, folio 187a. 116In Genesis 48,16 we are told "me angel which redeemeth me from evil," uttered by Jacob. 117See the Countenance section to fullyexplain this. 113Who was said to have descended from the second heaven. 119Part 2, folio 228b. 120Talmud Shabbarh 55b; Bereshtrh Rabba 98,4 ere. 121 I mustagreewith Shuster in his book Crowley's Apprentice, page 121, where he gives a description of the dual polarity in the Middle Pillar. a point Francis King feels is nor valid in his TantraFar Westerner. In See TheSerpent Power byArthur Avalon. 126 The Kabbalah of the Golden Dawn The Garden of Eden before the Fall CHAPTER EIGHT The Garden of Eden In the Golden Dawn Practicus Grade, associated with the Sephirah of Hod, the candidate is shown a diagram of the Garden of Eden before the Fall and the following explanation is given by the Hierophant: Before you is represented the symbolism of the Garden of Eden. At the summit are the Supernal Sephiroth, summed up and contained in Aima Elohirn, the Mother Supernal, the Woman of the 12th chapter of the Apocalypse clothed with the Sun and the Moon under her feet and upon her head a crown of 12 stars, Kether. And whereas the name Tetragram- maton is joined to the Elohim, when it is said Tetragramma- ton Elohim planted a Garden Eastward in Eden, so this represents the power of the Father joined thereto in the Glory from the Face of the Ancient of Days. And in the Gar- den were the Tree of Life, and the Tree of Knowledge of Good and Evil, which latter is from Malkuth, which is the lowest Sephirah between the rest of the Sephiroth and the Kingdom of the Shells, which latter is represented by the Great Red Dragon coiled beneath, having seven heads (the seven infernal Palaces) and 10 Horns (10 averse Sephiroth contained in the seven Palaces). And a River Nahar went 127 128 The Kabbalah of the Golden Dawn forth out of Eden (namely the Supernal Triad) to water the Garden (the rest of the Sephirorh) and from thence it was divided into four heads in Daath, whence it is said; "In Daath the depths are broken up and the clouds drop down dew." The first head is Pishon which flows into Geburah "where there is gold," it is the River of Fire. The second head is Gihon, the River of Waters, flowing into Chesed. The third is Hiddekel, the River of Air flowing into Tiphareth. And the fourth river which receiveth the virtue of the other three is Euphrates which floweth down upon Malkuth the Earth. This river going forth out of Eden is the River of the Apocalypse, of the Waters of Life, clear as crystal, proceeding out of the Throne of God and the Lamb, on either side of which was the Tree of Life bearing 12 manner of fruit. And thus do the Rivers of Eden form a Cross, and on that Cross the great Adam the Son who was to rule Nations with a rod of iron is extended from Tiphareth and his arms are stretched out to Gedulah and Geburah. And in Malkuth is Eve, the completion of All, the Mother of All, and above the Universe she supporteth with her hands the Eternal Pillars of the Sephiroth." The Golden Dawn approach, from this description, is a combina- tion of the traditional Judaic and the Christian. The Zohar 123 tells us that God planted Man, as Israel, in the Lower Garden of Eden, 124from which man was formed from the Middle column, along with Eve, as two distinct entities from the single source that would never be separated, the branch- es of the Tree being the purity and guardians ofYHVH's teaching. Only when the teaching is accepted by mankind (as Israel) will the knowledge and benefits of the fruits of knowledge, being born in Malkuth at the base of the Tree of Life, benefit everyone, as from this fruit all will eat, from the one Tree. As shown by the diagram on page 126, Metatron (or Enoch) came down from the Supernal Eden to the Lower Eden to protect it from the Qlippoth who were trying to climb to the source of Light. The problem was that the vessels of the Sephiroth were formed from Chaos or Tohou and were imperfect, and could not hold the light emanating from above. l2J Part I. folio 25a-26b, was the basts of this Mathers explanation of the Garden of Eden before the Fall. 124 The Garden is the Shekmah on earth while Eden is the Supernal Mother, two levels of the Shek- inah in one fonn. The Garden of Eden 129 In many respects, it could be said that since the vessels 1Z5 were the androgyny of Adam and Eve, that they were made imperfect. Therefore they could not mate to perpetuate the species. It appears that they could have carried on their own existence though rhis would have got mankind itself nowhere fast. The separation of the female from the male was the force that shattered the vessels and also prevented them from knowing God as they once did when they were a complete form. This was the ban- ishment, the lack of knowledge with God that they once had, that was the Fall of Man, for they left the Garden of Eden through a lack of com- munion with the Divine. This did not happen overnight, nor in the 42 days as given byJacob Boehme, but over a period of time. Going to a completely different type of approach, it appears that man, in the beginning, had control of the shaping of his body, or was not yet quite flesh. In Genesis we find Adam saying 126 "This is now bone of my bones and flesh of my flesh." Psychics such as Edgar Cayce have stat- ed that man in this early time was much aligned to semi-matter, and once the flesh was formed so was the urge to procreate, and the sexual urge between Adam and Eve began to polarize. 127 The Qlippoth that Meta- tron l 28 had to protect them from was in fact the pull of the earth and its desires in the material form, for this pull made them more dense, and as such, they lost their state as energy or semi-energy. Metatron was a man who could rise above the power of the material and could guide the oth- ers to follow in his footsteps. The Zohar states that Adam and Eve ate from the vine and suggests procreation attempts that were made were unsuccessfull/" at first. It may be, however, that they were simply not ready for it, for they themselves had not yet fully formed, let alone could they procreate themselves. 125The Torah considers these vessels the Kmgs of Edom, though this theory will be dealt with in the Garden of Eden after the Fall. 126Genesis 2:23 127 See Edgar Cayce'sStory of the Old Testament hy Robert Krajenke (Edgar Cayce Foundation, 1973). 128 Who is also associated with Adam or a form of him. 129 Part 1, folio 192a. 130 The Kabbalah of the Golden Dawn The Garden of Eden THE GARDEN OFEDEN The Golden Dawn description of this diagram is as follows: The outer circle is the enclosing Paradisiacal Wall guard- ed by the Kerubim and the Flame, and the seven Squares are the Seven Mansions thereof, or the Seven Spheres, wherein Tetragrammaton Elohim planted every Tree which is pleasant and good for food, symbolized by the Palm Trees on the Veil of the Tabernacle, and the Door The Garden ofEden of the Holy of Holies in the Temple. But in the midst is the Tree of Life, the Throne of God and the Lamb. Twelve are the Foundations and Twelve are the Gates,13° shown by the entrances in the drawing. the four streams rising from one central fountain are the Rivers of Eden, referring to the four elements proceeding from the Omnipresent Spirit. 131 The Garden of Eden in this instance refers to the Supernal Bride as received by the Bride below, and they are given the Seven Benedictions so that the union will be complete. 131 These are all needed to form and nurture the Tree of Life in Eden. In the Seventh Benediction we are told that it represents the ten created worlds and ten aspects of joy. GARDEN OF EDEN AFTER THE FALL The Golden Dawn concept of the Garden of Eden after the Fall 132 does not follow the continuity of the Garden of Eden before the Fall. The problem that Mathers faced was that there were a number of different Zoharic viewpoints of it. 133 Prior to the Fall he used a combination of two different concepts and did the same with that of "after the Fall," which primarily came form the Idra Sutra. 134 As Mathers explains it: 135 Ere the Eternal instituted the Formation, Beginning and End existed not. Therefore, before Him, he expanded a certain 130Refer to the section of the Kabbalah and Astrology for a fuller explanation of this meaning. 131Part Four. folio 169b. 132On my original copy of this diagram Mathers made the following notes: "The first head. Death, represents King Bela (son of Beer) from Dinhabh, and the three Dukes, Timnah, Alvah and [etheth, The second head in Chesed, is King [obab (son of Zerah) from Bozrah. and the Duke Aholibamah. The third head is in Geburah and is King Husham from the Ternani, and Duke Elah. The fourth head is in Tiphareth and isKing Hadad (son of Bedad) and is from Avith, with Duke Pinon. The fifth head in Netsach is King Samlnh from Masrekah, with Duke Kenaz. The sixth head is in Hod and is King Saul from Rehoboth by the River, and with Duke Ternan. The seventh head is in Yesod and is King Baal-hannan (son of Achbor) with Dukes Mibzar and Magdiel. The eight head is in Malkuth and is King Hadar from Pau (wife of Mehetabel. daughter of Marred, daughter of Mezahab) with Duke Eram. m In Part 1, folio Hb, the Zollar refers to the three sinful generations of man; Enoch, the Deluge, and the Tower of Babel. which Mathers tried to incorporate into one concept. 134You will note that in the former, the Edomite Kings are not mentioned, as they are in the latter. l3S The quotes are taken from the Philosophus Ritual from a number of sections and have been amal- gamated together into a cohesive pattern so that the aim of this ritual, or at least one layer of it, is quite clear in its teaching about the Fall, which is mainly Isaac Luria's viewpoint. 132 The Kabbalah of the Golden Dawn veil, and therein He instituted the Primal Kings. And these are the Kings who reigned in Edam before there reigned a King over Israel: but they subsisted not when the earth was formless and void. Behold, this is the reign of Edom; and when Creation was established, 10 this is the reign of Israel. And the Wars of the Titanic Force in the Chaos of Creation, 10 these are the Wars between them. From a Lighrbearer of insupport- able brightness proceeded a radiating Flame, hurling forth like a vast and mighty hammer whose sparks were the Primal Worlds. And these sparks flamed and scintillated awhile, but being unbalanced they were extinguished. Since 10, the Kings assembled, they passed away together. They themselves beheld, so were they astonished, they feared, they hasted away. And these be the Kings who reigned in Edom, before there reigned a King in Israel ... 136 The Dukes of Edam were amazed, trembling took hold of the Mighty of Moab. Lord when Thou wentest out of Seir, when thou marchedst out of the field of Edom, the earth trem- bled and the Heavens dropped, the Clouds also dropped water. Curse ye Meroz said the angel of the Lord, curse ye bitterly to the inhabitants thereof; because they came not to the help of the Lord, to the help of the Lord against the Mighty. The river Kishon swept them away, that ancient river, the River Kishon. o my Soul, thou hast trodden down strength! He bowed the Heavens, also, and came down and the Darkness was under His Feet. At the brightness that was before Him, the thick clouds passed, hailstones and flashings of Fire. The Lord thundered through the heavens and the highest gave forth his Voice, hail- stones and flashings of Fire. He sent out his arrows and scat- tered them: he hurled forth His Lightnings and destroyed them. Then the channels of the Waters were seen and the Foun- dations of the World were discovered. At Thy rebuke, 0 Lord, at the blast of the Breath of Thy nostrils, the Voice of Thy thunder was in the heavens and Thy Lightnings lightened the World. The Earth trembled and shook. Thy way is in the sea 136 Mathers explains this more SImplyin the Introduction to The Kabbalah Unveiled: "... According to the Qabalah, before the complete form of the Heavenly Man (10 Sephiroth) was produced, there were certain primordial worlds created, hut these could not subsist, as the equilibrium of bal- ance was not vet perfect, and they were convulsed by the unbalanced force and destroyed. These pnmordial worlds are called 'Kings of ancient time,' and the 'Kings of Edom who reigned before the monarchs of Israel.' In this sense, Edam is the world of unbalanced force, and Israel is rhe bal. anced Sephirorh (Gen. 26:31). This important fact, rhat the worlds were created and desrroyed prior to the present creation, is again and again reiterated in the Zahar." The Garden ofEden 133 The Garden of Eden after the Fall 134 The Kabbalah of the Golden Dawn and Thy Path in the Great Waters and Thy Footsteps are not known ... 137 ... Eloah came from Teman of Edam and the Holy One from Mount Paran. His Glory covered the Heavens and the earth was full of His praise. His brightness was as the Light. He had Karmaim in His hands and there was the hiding of His Power. Before Him went the pestilence and flaming Fire went forth at His feet. He stood and measured the Earth. He beheld and drove asunder the Nations. And the Everlasting Moun- tains were scattered, the Perpetual Hill did bow; His ways are everlasting. I sawthe tents of Cushan in affliction and the cur- tains of the land of Midian did tremble ... The 20har gives us further information on Adam and Eve, noting that they were separated for 130 years. Apparently during this time both had intercourse with creatures,138 and from this demons and elementals were formed. None could return to the Garden of Eden, which was guarded by a Cherub with a Flaming Sword. III The Golden Dawn also adapted the Tarot Trump "Blasted Tower" to this theme. us Part 1, folio 54-55a. CHAPTER NINE THE QLIPPOTH 139 These be they who are Unclean and Evil, even the Distortion and Perversion of the Sephiroth, the fallen restriction of the Universe; the rays of the Coils of the Stooping Dragon. Eleven are their classes, yet Ten are they called; seven are the heads and yet an eighth head arises. Seven are the Infernal Palaces, yet do they include Ten. In the Tree of Life, by the Waters of the River, in the Gar- den of Wisdom, is the serpent of the Paths; it is the Serpent of the Celestial Eden. But the Serpent of the Temptation is that of the Tree of Knowledge of Good and Evil; the antithesis and opposer of the other: the Red Coiled Stooping Dragon of the Apocalypse, the Serpent of the Terrestrial Eden. Regard thou therefore the Celestial Serpent as of Brass, glistening with green and gold, the colours of vegetation and of growth. Banish thou therefore the evil and seek the good, thou who wouldst know the Life of Ages, thou who would fol- 139This paper,of which Matherswasthe author,wasgiven out at 4== 7 level and is an amalgamation of the statements on the Qlippoth forces made during the Outer Order rituals. 135 136 The Kabbalah of the Golden Dawn low in the footsteps of our Master, 0 Brother of the Order of the Golden Dawn'. For as Moses lifted up the Serpent in the Wlldemess, even so must the Son of Adam must be lifted up, raised through the balance of Strife and of Trial, to the path- way of the Eternal Life. And when like our master, thou art extended on the Tree through suffering and through pain, let thy countenance be raised up towards the Light of the Holy One to invoke the Divine Brightness, not for thyself, but for those who have not yet attained unto the Pathway, even though they be thy tormentors. Balanced between the spiritu- al and the Material, the type of the Reconciler, remember the symhol of the Brazen Serpent. 140 Mark thou well the differ- ence between the two Serpents, for before the Serpent of Brass of numbers, the Serpent of Fire could not stand. But at the Fall, the Serpent of Evil arising in the Tree sur- rounded Malkuth, and linked her thus unto the Outer and the Qlipporh, for this is the Sin of the Fall, even the separation of the Material Plane from the Sephiroth through the interposi- tion of the Coils of the Stooping Dragon. Thus therefore must Malkuth be cleansed and this is the Redemption to come. For also Christ expiated not Sin tit! after he had overcome the Temptation. But surely all things in the Creation are necessary, seemg that one existeth not without the other. And the evil also helpeth the Work, for thus the greater and more intense the darkness, by so much the more doth the Light become bright by contrast and draweth, as it were, increased force from the Blackness. INFERNAL HABITATIONS141 The Zahar tells us142 that while God took six days to create the world, the infernal regions of man were created at night in the mirror image of the world above them. At the point where both day and night merge the ele- ments were mixed and unsettled, forming a division in the waters (of the first day). Due to this imbalance between the first and second day, the third was created to finish the work of the second. 140 This wdl be discussed fullylater In rbe text. 1 4 ~ The nr iginul text in this section consisted of little more than what was given in the Ritual. I have taken the hbcrtv of rewriting this pan or the paper with a more fuller expiananon. 142 Parr I, folio 46a-47a. r- -- ~ The Qlippoth Infernal Habitations I'! > 137 In the diagram above, the firsr circle shows rhe W"lcr of Tears, for the tears are the separur ion from the Light afrer the F"IL It is the cry of Adam separated from the first Adam and the loss of the Shckinah. The second circle shows the \Vaters of Creation. This represents Creation awuv from the Light. It IS the creation of the Shells of rhe Q!lpporh and the creation of mall from Adam. The lhlf(l circle shows the Waters of the Ocean which ream with !lving cte<Jrures, both Good and Evil, and it is from this that the serpent issues forth. The fourth circle is /\H the dragrams m Thissection on the Qlippoth wert' explanations] almost verbau:n from Rusenrorh's KllObuUl the Golden D ~ ' I \ \ ' n (us were the: 138 The Kabbalah of the Golden Dawn the False Sea and is the Astral World, the place where deception and reflection are confused. The Four Seas are also reflections of the Four Rivers from the Garden of Eden (and also the Four Worlds), for it is they who must nourish the seven Infernal Habitations, On the tight side of the diagram, the lesser circles represent the 7 Earths. Though these circles are referred to as earths they should be called states for they are states of awareness or consciousness that envelop man at different times. They are also reflections of the Sephiroth and are part of the Garden that man inherited that he could aspire to, for these were left with man when he was hanished from the Garden of Eden. In many respects these were the shells of the Kingdoms of Edom which had been destroyed by their imperfect ability to accept God's Light, and are but shadows of their former glory. The entire concept here is to show the fal- sity of matter over the spirit. For the earths represent the material side of man, his passions and desires, which eventually crumble with time as shown by Aretz, the earth furtherest awav from the present. Some con- sider the seven earths' periods of time or evolution to start with the pre- sent, Thabel, considered the most perfect of them all, and lead to the less perfect worlds, and to the fmal crumble and decay of Aretz. 1. Aretz - Dry crumbling Earth 2. Adamah - Reddish mould 3. Gia - Undulating ground, like the side of a valley 4. Neschiah - Pasture or meadow land 5. Tziah - Sandy or desert land 6. Areqa - Earth 7. Thebe! or Chaled - Mitrd earth and water On the left-hand side of the diagram are the seven Infernal Habita- tions. These are the experiences one will have passing through the seven imperfect earths, as described above. Some of the names on the left are of the angelic guardians (except the last), after whom these experiences have been named. The guardians prevenr anyone from leaving his or her allotted area before rhe designated time. 1. Sheol- Depths of the earth 2. Abaddon - Perdition The Qlippoth 3. Titahion - Clay of Death 4. Bar Shasketh - Pit of Desttuction 5. Tzelmoth - Shadow of Death 6. Shaari Moth - Gates of death 7. Gehinnon - Hell 139 ---, I Adverse Powers at the feet of the Cherub 140 The Kabbalah of the Golden Dawn THEEVIL ANDADVERSE POWERS BENEATH THE FEET OFTHEFOUR CHERUBS Sephiroth Spirit Kingdom QIippoth Kether Lilith Babel Splendor Chokmah (strange- Binah (beasts) Gedulah Machaloth Greeks Whirling Fire Geburah (serpent) Tiphareth Netzach Samael (ox) Medes Great Cloud Hod Yesod Malkuth Rahab (ass) Edom Whirlwind In the Mercavah vision of Ezekiel it is written: "And I looked and behold a whirlwind came out of rhe North, a great cloud, and Fire enfolding itself, and a Splendour on every side, and Chasmal, the brilliance of the inner-most flame in the midst of the Fire. These are the Four Kerubic expressions of Force, and the Evil and Adverse Powers broken beneath their feet are: 1. Rahab, whose symbol is a woman riding upon an ass. 2. Samael, whose symbol is a terrible demon leaping upon an ox. 3. Machaloth, a form compounded of a woman and a serpent, and she rideth upon a serpent-scorpion. 4. Lilith, a woman outwardly beautiful but inwardly corrupt, and putrefying, riding upon a strange and terrible beast. To these four are attributed the Four Kingdoms, and they are also classed under the Sephirorh as shown. The Qlippoth 141 The Twelve Princes of the Qlippoth THE TWELVEPRINCES OF THE QLlPPOTH WHO ARE THE HEADS UNDER THE MONTHS OF THE YEAR These are the names of the Twelve Princes and Tribes of the Qlip- poth who are the heads of the months of the year. 1. BAIRIRON - so called because they are derived from the Fourth Evil Force; viz, Samael the Black. Their colors are dull and black; and their form is that of a Dragon-Lion. 142 The Kabbalah of the Golden Dawn 2. ADIMIRON - whose colors are like dam 144 blood, mixed with water and dull yellow and gray. Their form is that of lion lizards. 3. TzELLADIMIRON - whose colours are like limped blood, tzelil,145 bronze and crimson. They are like savage triangular- headed dogs. 4. SCHECHIRIRON - whose colors are black, and their form blended of reptile, insect and shell-fish, such as the crab and the lobster, yet Demon-faced withal. 5. SHELHABIRON - whose colors are fiery and yellow and their form like merciless wolves and jackals. 6. TZEPHARIRON - whose colors are like those of earth, and their form is partially living yet decaying corpses. 7. OBIRIRON - whose colors are like clouds and their form like gray bloated Goblins. 8. NECHESHETHIRON - whose color is like copper, and their forms like that of a most devilish and human headed insects. 9. NACHASHIRON - whose colors are like serpents, and their form like dog-headed serpents. 10. DAGDAGlRON - whose colors are reddish and gleaming, and their form like vast and devouring flat-shaped fishes. 11. BEHEMIRON - whose arms are derived from Behemoth, and their colors are black and brown, and their forms like those of awful beasts, like hippopotamus and an elephant, but crushed flat, or as if their skin was spread out flat over the body of a gigantic beetle or cockroach. 12.NESHIMIRON - whose colors are of a stagnant gleaming watery hue, and their forms like hideous women, almost skele- tons, united to the bodies of Serpents and Fishes. In the midst of the circle are placed Samael and Asmodai. The sym- bolic form of the former is somewhat like that of the Devil of the Tarot, but colossal and attenuated; that of Asmodai is that of a bloated and bes- tial man, but in a crouching position. 144This is the title of the blood from the last of the ten plagues of Egypt. 145This relates to a ringed formation of colors. The Qlippoth 143 At the Southeast Angle are placed the Evil Adam, a goat-headed, skeleton-like giant, and the thousand- headed Hydra serpent; and the Elder Lilith, wife of Samael, a woman with an ever-changing and distort- ed countenance. At the Northeast Angle is Aggereth, the daughter of Machaloth, a fiendish witch with serpent hair, enthroned in a chariot drawn by an ox and an ass. At the Northwest Angle is a gigantic Scorpion with a fearful counte- nance, but standing upright as it were and formed of putrefying water. After him cometh the unnameable one, Abbadon, and his appearance and symbol are of a closely-veiled, black, gigantic figure covered with whirling wheels, and in his hand is a vast wheel whence come as it whirls, multitudes of cat-like demons. Behind him cometh Maamah, like a crouching woman with an animal's body crawling along the ground and eating the earth. And at the Southwest Angle are a winged lion and a winged horse drawing in like a chariot the youngest Lilith, the wife of Asmodai. She is dark, a woman to the waist, and a man below it, and she appears as though dragging down, with her hands, small figures of men into HelL OFTHETHREEEVIL FORCES BEFORE SAMAEL 1. This is Qematiel, whose form is that of a vast black-headed Dragon-serpent and he uniteth under him the force of Kether of the Internal and Averse Sephiroth. 2. This is Belial, a black, bloated Man-dragon. He who denied God; and he that uniteth the force of the averse Chokmah. 3. This is Othiel or Gothiel, a black bloated man-insect horrible of aspect; his breadth greater than his length; and he uniteth the force of the averse Binah. 4. This is Samael the Black. All of these are of gigantic stature and terrible aspect. 144 The Kabbalah of the Golden Dawn The Evil and Adverse Tree THE EVIL AND AVERSE SEPHIROTH These be the Evil and Averse Sephiroth, contained in the Seven Palaces, and these Sephiroth have their place from behind the holiness of the World of Assiah. And Samael the Evil, surroundeth the whole Evil Sephiroth who are thus eleven instead of ten. There are eleven letters in the Hebrew word for "Lieu- tenant Govetnor:" Esther 9:3; 11 days from Horeb, Deut.l :3; The Qlippoth 11 curtains; The Hebrew word AY,146 were the curses of Ebal: 11were the Dukes of Edam, and so forth. In the Evil Palaces the first containeth Kether, Chokmah and Binah. Unto Kether is attributed Kerthiel which means "cut off from God," Ps. 37:34. "When the wicked are cutoff ..." And the symbolic form is that of Black Evil Giants. Also to Kether belong the Thaumiel or Thamiel, the Bicephalous Ones; and their forms are those of Dual Giant Heads with bat- like wings. They have not bodies for they are those that seek continually to unite themselves unto the bodies of other beings and forces. Unto Chokmah are referred to the Dukes of Edam; and the Zogiel (from Og of Bashan) or as it is sometimes written Ghogiel or Oghiel, and they attach themselves unto lying and material appearances, and their form is like that of Black-Evil Giants with loathsome serpents twined round them. Unto Binah are referred the Satorial at Harasiel, the Con- cealers and Destroyers whose forms and appearances are as gigantic black veiled Heads with Horns, and hideous eyes seen through the veil, and they are followed by evil centaurs. These are also called Seriel, from Esau, because of their hairiness. The Second Palace contains Chesed, unto which are attrib- uted the Gagh Shekelah, the Disturbing Ones, and their sym- bolic forms are those of black cat-headed giants. They are also called Aziel, Charariel and Agniel. The Third Palace containeth Geburah, whereunto are attributed Golahab, or Burners with Fire, otherwise called Zaphiel, and their forms are those of enormous black heads like a volcano in eruption. The Fourth Palace containeth Tiphareth whereunto are attributed Zamiel, and they are great black giants, ever work- ing against each other. The Fifth Palace containeth Netzach. whereunto are attrib- uted the Ghareb Zereq, or Dispeasing ravens. Their form is that of hideous demon-headed Ravens issuing from a volcano, also called Getzphiel. The Sixth Palace containeth Hod, whereunto are referred to the Samael or Deceivers (Jugglers), whose form is that of dull, demon headed dog like monsters. 146 This translates as "where" and has a numerical value of 11 in Deut. 22:37. 145 146 The Kabbalah of the Golden Dawn The Seventh palace containeth Yesod and Malkuth. Unto Yesod are referred the Gamaliel, or Obscene bull-men, linked together. Thereunto are also referred Nachashiel, evil serpents, and Obriel. Thereunto belongeth the Blind Dragon-force. Unto Malkuth is attributed Lilith, the Evil Woman and the appearance is that of a woman at first beautiful, but afterwards changing to a black monkey-like demon. The name of the ser- pent, Nachash, hath the same number as that of Messiah, who will root out the Qlippoth from the world. THESE ARETHEEVIL CHIEFS 1. Kether - Satan and Moloch 2. Binah - Beelzebub 3. Chokmah - Lucifuge 4. Chesed ~ Ashtaroth 5. Geburah - Asmodeus 6. Tiphareth - Belphagor 7. Netzach - Baal 8. Hod - Adramalech 9. Yesod- Lilirh 10. Malkuth - Nahemah According to the opinion of some; but these names can hardly be referred to anyone Sephirah, seeing their power extendeth over many and numberless orders. Behemoth and Leviathan are two evil forms, of which the first is the synthesis of the Qlippoth already described under the head of Behemiron in the Qlippoth of the Months of the Year. The Leviathan are, as it were, numberless Dragon forms united together so that each of his scales is like a separate Evil Serpent. 147 Ii? This ends the transcription of the Mathers lecture on the Qlippoth. CHAPTER TEN The Seven Heavens'" We are told in the Zohar 149 that the Hebrew name for the Heavens, Shaimaim, is composed of the words for Fire (ash) and Water (maim) in the spiritual sense. These were placed in the manner of a curtain and turned into the letter Vau which illuminated them. The Seven Heavens of Assiah 150 are, in descending order: 15l 7. ARABOTH - This means "cloud" or a mixture of them. In metaphysical terms it shows the potential to renew life and give blessing through rain. This is associated with Chesed-Mercy. Since Chesed is the first of the Sephiroth after the Supemals we are told in the Talmud l 52 that Araboth is the peaceful abode where souls (freshly reincarnated) arrive (through Daach 148 In the diagram the earth is the central circle, while on the left is the Garden of Eden and on the nghr the Gehenna. 149 Part 4, folio l64b. 150See "The Seven Palaces in early Jewish Mysticism" byDr. Deirdre Green in the Hermetic Journal, No. 31, which views the Heavens or Palaces from a different viewpoint than I have given here and is a very exhaustive scholarly work with a massive reference index, 151 With traditional Hebrew literature there arc many descriptions of the Visions of Paradise and they quite often contradict each other. I have used the descriptions of the Heavens as given in (he Talmud as the basis and also been influenced by the translations of early pre-Christian works by JeUnick, Gaster, Friedmann and the Lesser Hecaloch texts. 152Hagigah 12b. 147 148 The Kabbalah of the Golden Dawn and across the Abyss) and is the place where the Ministering Angels oversee, for rhis is the heaven that encompasses all other heavens. It is the heaven of the Messiah. 6. MAKHON - This roughly translates as "place" and is men- tioned in the Talmud as being the place where fatal doses of rain, snow, or dew (that can destroy vegetation) are kept. It is the heaven of discrimination for the stores kept here will be unleashed on the ungodly and it closely resembles the influ- ence of Geburah which it is allied to. This is very much the sphere of the Law and retribution and is said to be the abode of Moses, Isaac and Jacob. When punishment is inflicted from this heaven, the Prophets who guard this heaven try to protect the righteous. It is basically a position of the Talmud differing from that of the Zohar 153 on its functions. 154 Since the Heav- ens are a reflection of the energies of the Sephiroth it would appear that Talmudic consideration seems more appropriate. 5. MAHON - meaning "dwelling" and is related to Tiphareth. The Talmud says that this heaven is the home of the Minister- ing angels who sing the praise of YHVH during the day and rest during the night so that the songs of the day will be with man during sleep as well. When Moses viewed this heaven he saw angelic combinations of both Fire and Ice working togeth- er in harmony. These were the Erelim,155who are also called the Ishim.P? This harmony, of course, relates to the Middle Pillar of the Tree of Life where the polar opposites merge. 4. ZEBUL- meaning "habitation,"157 relates to the Sephirah of Netzach. According to the Talmud, it relates to the Celestial Temple of Jerusalemwhere high sacrificesare made. When Moses saw this heaven his vision was of a Temple with columns of red and green fire and halls of sparkling gems. The angelic hosts of this level govern all those stars and planets in the heavens. 3. SHEHAKIM - meaning "clouds of glory" is analogous to the Sephirah of Hod. Using a modern conception of the Talmudic explanation of this heaven it shows us that this is the level where the grace and glory of God are given to those who deserve it and is literally the "manna from heaven." ISl Part 1, folio 45a. 154This function differs from that given in the Golden Dawn rituals which Mathers took from Rosenrorh. 155Some versions refer to the Kerubim being associated here. 156Provo8:4. 157Kings 8:13. The Seven Heavens 149 The Seven Heavens of Assiah 2. RAKIYAH - meaning "expanse of sky" or "firmament" where the support of the heavens is given through the knowl- edge imparted to the prophets who pass this information on to the Children of Israel. This level is analogous ro the Sephirah of Yesod. The Angelic governors of this level teach souls ro live in harmony with others through the process of purifica- tion. It is said that the brightness they emir relates to the level of purification they have received with the aim of reuniting with the Shckinah above them. 1. VILON - meaning "veil" or "curtain" and the Talmudic explanation of this level is that it resembles a veil and that it 150 The Kabbalah ofthe Golden Dawn is lowered during darkness and raised during the morning. 158 Vilon relates to the Sephirah of Malkuth. The vision of Moses at this level shows that he found Vilon a level of windows, with each window showing a particular joy and another a par- ticular sorrow, polar opposite of the preceding window. 159 SEVENHEAVENS OF YETZIRAW 60 Palaces 1. 2. 3. 4. 5. 6. 7. Holy Name AB, 01, ThTz QROShTN NODIKSH BTRTzTHO ChQBTNO 10LPZQ ShQVTzITH Sephiroth 161 Kether, Chokmah, Binah Gedulah Geburah Tiphareth Nezach Hod Yesod, Malkuth SEVENHEAVENSOF BRIAH162 Palaces_Holy 1. AL Meaning Holy of Holies Holy of Holies Holy of Holies Love Merit Benevolence Substance of Heaven Serenity Crystal Whiteness Kerber Chokmah Binah Chcsed Oeburah Tiphareth Netzach Hod Yesod, Malkuth MATZPATZ162 YEHEVID YHVH ELOHIM HOD&MATZPAT YAH, ADONAII64 2. 3. 4. 5. 6. 7. 158 Issiah 40:42. 159 An example of this would be the window of Joy and the window of Tears. 160 According to Rosenroth, these names are derived from the first 42 letters of Genesis (up to the B in the word Bohu) which are then transmuted. Waite considers they are taken from the conso.. nants of the name YHVH (as does Godwin in his Cabaltscic Encyclopedia) expanded while Gins- burg says they are taken from the ten Divine names mentioned in the Bible and cites the Zohar, Pan 3, folio 11a as a source. 161 In the original Rosenroth translation there were quotes from Isaiah (6:2,3) but the Golden Dawn adapted this aspect to the Palaces of Briah. These associations were shown in the 3-8 Grade of Practicus. 162These associations were shown in the Portal Grade Ritual. 163 This is the temurah ofYHVH. 164A synthesis of both these names is in the word Taklith-perfection. The Seven Heavens 151 ~ l I ! \ I \ ' - - ~ ~ ~ ------ . _ - - - _ ~ - _ . _ - - - - - - - - - - - ' The Seven Heavens of Yerzirah THESERAPHIM The name Seraphim is derived from the word "Saraph" meaning "'bum." Their function is to bum the false doctrine and convert man back to the righteous. It is said that their functions also include passing on informa- tion (drawn from the Neschamah at night, during sleep) to the Creator, in Atziluth, for the Seraphim are in the Holy of Holies or the Highest 99 See Wilhelm Reich, Selected Writings (Farrar, Straus and Giroux, New York, 1951). 152 The Kabbalah of the Golden Dawn The Seven Heavens of Briah heaven of Briah. They are four in number and correspond to the Four Winds; they have six wings each, with each one corresponding to one day of creation. The Golden Dawn says of them: The Seraphim in the Vision of Issiah are described as hav- ing 6 wings: "With twain he covered his face, and with twain he covered his feet, with twain he did fly." That is, his synthe- sis is to be found in the Hexagram and in the idea of the 7, more especially dominating the planetary region. But the The Seven Heavens 153 Ct1ERUBIM 4WI-lEE.LS CI-lERUBIM OF I S A I A ~ \ \ MAN ~ ~ ~ ~ ~ ~ ~ ~ S 7 0 r : APOCALYPSE I The Seraphim 154 The Kabbalah of the Golden Dawn Kerubim of Ezekiel each have four faces-those of the Lion, the Eagle, the man and the Bull-counterchanged with each other by revolution, whence the symbolic form of the wheels beside them wherein was the Spirit: and with two of the wings they their bodies, and were stretched upwards one to another. So the synthesis of the Kerubim is found in the revolving Cross, in the Pentagram, and the idea of one spirit dominating the Four Elements. But the Kerubim of St. John's vision in the Apocalypse are uncompounded, having single heads: but they have six wings, and thus unite with the powers of the seven and the four. And their cry is similar to that of the Seraphim of Isaiah. "Holy, Holy, Holy." What the Golden Dawn was trying to do is reconcile the various visions of the Seraphim as one unit with the Kerubs being the lesser unit or lower parr of the Seraphim proper. SERPENT OF BRASS165 This is the Serpent Nehustan, which Moses made when the Children of Israel were bitten by the serpents of Fire in the Wilderness. It is the Serpent of the paths of the Tree. And he set it on a pole, that is, twined round the Middle Pillar of the Sephiroth. And the word used in the passage in Numbers 21, for "Fiery Serpents" is the same as the name of the Angels of Geburah, the same spelling, the same pointing Seraphim. Round the Middle Pillar of the Sephiroth, because that is the Reconciler between the Fires of Geburah or Severity and the Waters or Chesed or Mercy: and hence it is said in the New Testament that it is a type of Christ, the Reconciler. And the Serpent is of Brass, the metal of Venus, whose Sphere is called Nogah or External Splendour ... And therefore it is said in the Zohar that, alone of the Shells is the Serpent Nogah found in Holiness, and he is called the Balance of Justice. Why then is he called the External of the False Splendour? Because he indeed uniteth the paths, but comprehendeth not the Sephi- roth. nevertheless, he is also the Celestial Serpent of Wisdom. But the Serpent of Temptation is the Serpent of the Tree of Knowledge of Good and Evil, and not the Tree of Life. 165 This is shown in the 4 ~ 7 ritual of Philosopbus. The Seven Heavens 155 The Serpent of Brass CHAPTER ELEVEN Alchemy and the Kabbalah'" The subject of alchemy and its application to the Kabbalah and the teachings of the Golden Dawn has for many years been shrouded in mys- tery. Virtually no revelation has been made by former members of the Order who studied it. For all intents and purposes alchemy is the science of transmutation, whether it be animal, vegetable, or mineral. Israel Regardie was one of the first 167 to state the principles of alchemy in pure- ly psychological terms and his book, The Philosophers Stone, which he published in 1938, actually predating the work on similar lines by Carl [ung published in his Psychology andAlchemy, 168and Mysterium Coruunc- tionis. Regardie, as mentioned earlier, was an initiate of the Bristol Tem- ple of the Stella Matutina, a successor of the Golden Dawn. Following his \661 have not Included a breakdown of the modem Qabalah of Frater Albertus, Qabalah of theSeven Rays, which he based on the teachings of Lewis Spence and rhe Color Scales of the Golden Dawn and adapted them to alchemy. After studying Frater Albertus's Qabalah and related unpublished documents on the subject over the years, I find little in common with the traditional Kabbalah, In many respects Frater Albertus went his own way in developing the Qabalistic pulsation system he utilized for his Alchemical Paracelsus Organization. 167 A member of the Golden Dawn, underthe Mathers lineage, Langford Garstin, published abook SecrerFirein 1932which leans towards to the psychological side of alchemy, bur only in a very vague manner. 168 lung based this work on tWO lectures he delivered in \935/36 for the Erano5-jahrbuch, which Regardie hadnever seen. 157 158 The Kabbalah ofthe Golden Dawn time in the Order, he made the comment a number of times in print that he had seen no reference to practical alchemy in the Order. 169 I am going to devote considerable space to this aspect of Kabbalistic work because of its importance within the Golden Dawn scheme, although, in fact, most Kabbalistic writers seem to gloss over or avoid it completely. Within the Golden Dawn's Outer Order there are three areas where the initiate is introduced to Kabbalah as applied to alchemy. One is in the Second Knowledge Lecture where the metals are attributed to the plan- ets as shown below. The Names and Alchemical Symbols of the Three Prin- ciples of Nature are: Sulphur Salt The metals attributed to the planets are: Saturn Lead Jupiter Tin Mars Iron Sun Gold Venus Copper or Brass Mercury Quicksilver Moon Silver Mercury Binah 170 Chesed Geburah Tipharerh Netzach Hod Yesod This is the alchemical/Kabbalistic association the initiate has to comprehend and learn to apply along with two other associations taken from the book AeschMezareph. 169Ellie Howe's Alchemist of theGolden Dawn was really a bitter disappointment in terms of reveal- ing the Golden Dawn's alchemical work, (or it contains nothing but a series of letters to and from W. A. Ayton, alchemical matters being mentioned only briefly. Francis King in his Ritual Magic in England also includess a chapter on alchemy and the Golden Dawn. 170This final c?lumn of Sephirotlc association was included in some temples and left out in others. Alchemy and the Kabbalah AESCH MEZAREPHJ7] - PURIFYINGFIRE 159 The AeschMezareph, or Purifying Fire, is in reality the only Zoharic text that refers directly to alchemy and the Kabbalah. Jewish Alchemy had been referred to by notable authors such as Thomas Vaughan (Eugenius Phiiaierhcs) yet the AeschMezareph was the first coput it into some sort of prospectus. In the Zora: proper there are some references to alchemi- cal concepts,172 but these are fragmented. In the Preface to the Aesch Mezareph, Westcott says: The Aesch Mezareph or Ash Metzareph, is only known to persons of Western Culture from the Latin translation found in a fragmentary condition in the work entitled Kabala Denudawby Knorr von Rosenroth, published at Salzbach in 1677-84. These volumes have a subtitle "Transcendental, Metaphysical and Theological Doctrines of the Hebrews," and they enshrine a Latin translation, with part of the Hebrew text and commentaries of the great Sohar or Zohar, "Book of Splendour." The Aesch Mezareph is still extant as a separate treatise in what is called the Hebrew language, but which is more properly Aramaic Chaldee: it was a companion volume to the Cha/dean Bookof Numbers so often referred to by H. P. Blavatsky. There is no doubt that the AeschMezareph comes from the first vol- ume of Rosenroth's work, which is in the form of a Lexicon, 173 and that it was fragmented and put into a single book form by The Lover of Philalethes in English in 1714. It has been suggested by numerous authors that this text is not a course in practical alchemy, but more of a discourse in rhetoric. Over the years I have had an opportunity of discussing this work from a practical viewpoint with a number of alchemists and am told that 171For a study on the practical side of alchemy as applied to this text sec Hermetic Journal, vo1.14 1 "The Alchemical Tree of Life," by Rafal T. Pnnkle. 172Part 2, folio 249a-250b. Pard, folio 23b-24b. Part 4. [aha 17la-l7lb (this includes aspects of what could be considered herbal alchemy). 173Rosenrorh stated that this pardon of the Kabbalah Denudate had five sources: I. Gardenof Pomegranates. 2. Gate of Ltghtby Rabbi Joseph Gikar.lla ben Abraham. 3. Kabala Recentior by Rabbai [izchak Loria. 4. Indexplurirnarium materiarum Cabalisticaruru in ipsoLibra Sohar propitarum. 5. Compendium Libri Cabalistico-Chvrnici, Aesch Metzareph dicu, de Lapide Philosphico, 160 The Kabbalah of the Golden Dawn r ~ - - I (0\ \::V ---I The Tree of Metals (first version). Alchemy and the Kabbalah 161 ~ ~ The Tree of Metals (second version). 162 The Kabbalah of the Golden Dawn if the text is read from start to finish then it is indeed hopeless, but if the text is read in parts then there are some experiments that can work on a practical level, but even these are only parts of experiments and not completed. The dual associations of the metals with the Sephiroth are confus- ing and relate to various stages of the experiment. I must confess that I think that to introduce the student to these diagrams during ritual was a bad error of judgment by Mathers, and he would have done better to sim- ply provide the standard associations of the Knowledge Lectures where associations are given to the Sephiroth. 174 A rectification of this would be as follows: Kether Chokmah Binah Daath Chesed Geburah Tiphareth Netzach Hod Yesod Malkuth Mercury Sulphur Salt Lead Tin Iron Gold Copper Quicksilver Silver Metallic Root There is no doubt that to take parts of a lexicon and try to make a book out of it can create difficulties, and this is apparent with the Aesch Mezareph. Yet it should be treated as a type of lexicon only, and nothing more, although each of its relevant parts does have some very important gleanings to give providing they are seen as parts and not the whole. 174 1have placed Saturn to Daath for the sake of form but also because it is used there in the associ- ations to the Hexagram Ritual of the Golden Dawn. Alchemy and the Kabbalah THE SEPHER YETZIRAH AND ALCHEMY 163 Although the formation of the Sepher Yetzirah was discussed early in the book, we will now review parts of the text with an alchemical viewpoint in mind. While various authors have discussed how alchemy and the Kabbalah are related or not related, I have never seen any mention of the association of alchemy with one of the oldest of all the Kabbalistic books, when to my mind it is the most obvious. The previous section on the AeschMezareph has dealt with alchemy from the Sephirotic viewpoint, and now it is time to look at alchemy as seen from the PATHS-the Sephiroth are excluded. The concept we are going to look at is very simplistic and involves alchemical steps or stages in a three-, seven- and twelvefold system. Three-Stage System of Alchemy The Sepher Yetzirah says: These Three Mothers did He produce and design. and com- bined them; and He sealed them as the three mothers in the Universe, in the year and in Man-both male and female. He caused the letter Aleph to reign in Air and crowned it, and combining it with the others He sealed it, as Air in the World. as the temperate (climate) of the Year, and as the chest (the lungs for breathing Air) in Man: the male with Aleph, Mem and Shin, the female with Shin, Mem and Aleph. He caused the letter Mem to reign in Water, crowned it, and combining it with the others formed the earth in the world, cold in the year, and the belly in man, male and female, the former with Mem, Aleph, Shin, the latter with Mem Shin, Aleph. He caused Shin to reign in Fire, and crowned it, and combining it with the others, sealed with it the heavens and the universe, heat in the year and the head in man, male and female. Now at this point there is no indication which came first, just that there were three letters, each with its respective territory. These three letters then send their rays to the seven and the twelve letters. The Three letters correspond to the Three basic steps in alchemy which cover the process as a whole. These are the process of Separation, Purifi- cation, and Cohobation. 164 The Kabbalah of the Golden Dawn 1. Aleph is the process of Separation of the Sulphur, Salt, and Mercury (regardless of the Kingdom concerned), the Three Vital Essences of the process. 2. Shin is analogous to the process of Purification, which takes the three components' parts and purifies them to a very high degree. 3. Mem is linked to the process of Cohobation, which is a series of successive distillations which unify the Three Principles of Sulphur, Salt, and Mercury and bring their vibration rate to the level required. If these three stages are applied to a practical application, such as the making of a herbal alchemical tincture, they can be applied very gen- erally, in the following manner. 1. Rectified or distilled alcohol is poured in a glass jar partly full of fresh herbs. This is the first stage of the Separation process (called Maceration) as the alcohol causes the oil to separate from the main body of the plant and float to the top. After a period of time the alcohol, that contains the Sulphur (oil), is then drained off into a distillation apparatus; then distillation takes place, thus separating the alcohol (Mercury) from the oil (Sulphur). 2. Purification occurs when the plant which had the alcohol drained from it is calcined to a white powder (salt) over a direct heat source. This is also where the Sulphur is evaporat- ed to a hard substance and then calcined as above. 3. Cohobation is when the Mercury, Sulphur, and Salt are com- bined in a laboratory apparatus {such as a soxhlet) for further use, or simply placed together, which then forms the end result of the experiment, in this instance a tincture which is ready to be used for medicinal purposes. 131 The Golden Dawn also adapted the Tarot Trump "Blasted Tower" to this theme. 138Pan 1, folio 54-55a. Alchemy and the Kabbalah 165 Seven-Stage System of Alchemy These relate to the Double Letters and are in fact a further refine- ment of the above three-stage generalization, arranged in this order: Let- ter - Stage - Planet 1. Peh - Calcination - Mars Calcination is the process of reducing the size of the material worked with (Prima Materia-first matter) by fire, through four stages which can be seen by the color of the matter ar each stage: The Blackening, Whitening, Yellowing, and Red- dening. The first stage, the Blackening, is obtained by direct burning, while the other three stages are through the process of a consistent heat. Through this process pulverization occurs and impurities are removed which makes the matter ready for the next step. 2. Kaph - Sublimation - Jupiter Sublimation takes place when the matter is placed in a con- tainer (usually made of glass with a long neck above it) over a heated element. The vapor or essence is then extracted from the matter and remains in the top of the neck for a short time, then descends back down the tube to the matter (which is at the bottom of the flask) from which it was derived. This step actually covers the steps of separation and exaltation in alchemy. Part of the essence is taken from the matter, strengthened, then returned to it, changing the matter in its composition. 3. Daleth - Solution - Venus Solution is the aspect when the matter is dissolved in the liq- uid as a result of the previous step of sublimation. 4. Gimel- Putrefication - Moon Putrefication, to a certain extent, is still part of the dissolution process, where great care must be taken that the matter being dissolved must be stopped at a certain point in the experiment when complete separation has occurred, for at this critical level an entirely new substance has been formed or transmuted. 5. Beth - Distillation - Mercury Distillation covers other steps as well and relates to the sepa- ration of the spirit, through the vapor from the matter through a distillation train, with a receptacle at the end to catch the liquid. It is the separation of the volatile from the non- 166 The Kabbalah of the Golden Dawn volatile. It differs from the previous step of sublimation because the vapor is not returned to the matter which, in effect, has also changed in composition. 6. Tau - Coagulation 175 - Saturn Coagulation is when all parts of the experiment are reunited and are brought back back to as solid state. 7. Resh - Tincture \Lapidication - Sun This is the end result of the experiment where the matter can be increased in quantity. The Twelve-Stage System. These relate to the Twelve Simple Letters and are a further division of the seven stage system, arranged in this order: Letter - Stage -Sign L Heh - Calcination - Aries The Calcination process differs only in the degree it is taken from the previous explanation of it. In this instance it is sim- ply a more refined process. 2. Vau - Fixation - Taurus Fixation is the stabilization of a volatile matter or substance, generally done through Calcination. 3. Zain - Separation - Gemini Separation is a phase that separates the pure from the impure, and also the component parts of the matter. 4. Cheth - Circulation - Cancer Circulation is the process where heat circulates the liquid from the matter in a continuous uplifting movement. This contin- ues through varying states of the experiment (i.e., Dissolution, Coagulation, Digestion, Sublimation, Distillation, and Coho- bation). It is a method where the liquid is strengthened in vitality by being brought from the liquid to the gaseous state, then returned to the liquid once again. 5. Teth - Exaltation \ Solution - Leo This means to raise the vitality of the matter on the etheric or spiritual level. 175BySegregation and Comprehension. Alchemy and the Kabbalah 6. Yod- Dissolution\Subtilizing - Virgo Dissolution is actually a part of the Putrefication process where the solid is reduced to a liquid but stops at the first phase of operation. 7. Lamed - Cohobation - Libra Cohobation is a series of Distillations where a volatile sub- stance is poured back over the matter. This process is repeated a number of times. 8. Nun - Digestion \ Ferment - Scorpio Digestion is a process which through a mild heat the matter or substance gives up its vital essences. This process is also called Maceration. It is a process where the gross elements become much lighter as the essence is removed and to a certain extent Separation occurs. 9. Samech - Sublimation - Sagittarius Sublimation takes place when the vapor is extracted from the matter and is driven upward into the upper part of the con- tainer. Like the previous step, it makes the spiritual part of the matter more ethereal in content. 167 10. Ayin - Coagulation\Cibation - Capricorn (Refer to the previous explanation.) 11. Tzaddi - Congelation - Aquarius Congelation is a liquification of the materials used in the experiment to the consistency of water and letting them grad- ually produce a solid state. 12. Qoph - Conjunction \ Impregnate - Pisces The Conjunction is the bringing together of the separated parts of the experiment into one homogenous commodity. It is rhe final step in which all component parts of the matter have been separated, strengthened, then placed back together, which results in a totally transmuted substance that is much stronger than when the experiment first started. The steps of Multiplication and Projection are done after the work is completed and therefore not applicable to the above table. A number of the associations here are not standard textbook quotes but are the results of a number of years of practical alchemical explo- ration. The entire process described here is one that works on a practical level. The Sepher Yetzirah is also allied to the mental process as well, for 168 The Kabbalah of the Golden Dawn that is how the book was designed, yet when a theory holds a certain truth it can be applied almost on any level-whether it be mental, spiri- tual, or practical, and is the foundation for the concept of the Macrocosm and the Microcosm. THE FIFIY GATES OF UNDERSTANDING This section, which has been briefly mentioned earlier in the text, may be a surprise to find in the alchemical section. Within the past there have been some very weird and wonderful explanations of this document but, as I understand it, it is purely alchemical and is the skeletonic framework of and key to breaking down the alchemical manuscript "Homer's Gold- en Chain.,,176The text of this paper is related to the Sephirah of Binah- Understanding. First Order: Elementary 1. Chaos, Hvle, The first matter 2. Formless, void, lifeless 3. The Abyss 4. Origin of the Elements 5. Earth (no seed germs) 6. Water 7. Air 8. Fire 9. Differentiation of qualities 10. Mixture and combination Second Order: Decad of Evolution 11. Minerals differentiate 12. Vegetable principles appear 13. Seeds germinate in moisture 116Homers Golden Chain," was a manuscript that was given considerable attention at the 5=6 level of the Golden Dawn and was based on a translation by Pattinson, a prominent Golden Dawn and S.R.I.A member who was also an alchemist. This manuscript was never deemed official but was frequently referred to. In Sword of Wisdom, lthel Colquhoun referred [0 the Kirchweger rransla- tion as the one being used in the Golden Dawn but this is in error; it was the Bacstrom version. Alchemy and the Kabbalah 14. Herbs and Trees 15. Fructification in vegetable life 16. Origin of lowforms of animal life 17. Insects and reptiles appear 18. Fishes, vertebrate life in the waters 19. Birds, vertebrate life in the air 20. Quadrupeds, vertebrate earth animals ThirdOrder: Decad of Humanity 21. Appearance of Man 22. Material human body 23. Human Soul conferred 24. Mysteryof Adam and Eve 25. Complete Man as Microcosm 26. Gift of five human faces acting exteriorly 27. Gift of five powers of the Soul 28. Adam Kadmon, the Heavenly Man 29. Angelic beings 30. Man in the image of God Fourth Order: World of Spheres 31. Moon 32. Mercury 33. Venus 34. Sol 35. Mars 36. Jupiter 37. Saturn 38. Firmament 39. Primum Mobile 40. Empyrean heaven FifthOrder: The Angelic World 41. Ishim - Sons of Fire 42. Auphanim - Cherubim 43. Aralim - Thrones 44. Chashmalim - Dominions 169 170 The Kabbalah of the Golden Dawn 45. Seraphim - Virtues 46. Malakirn - Powers 47. Elohim - Principalitie 48. Beni Elohim - Angels 49. Cherubim - Archangels Sixth Order: The Archetvpe 50. God. Ain Soph. He whom no mortal eye hath seen, and Who has been known to Jesus the Messiah alone. Alchemy and the Kabbalah SCALA PHILOSOPHORUM CABALISTICA MAOIA .. tqu.....k>oJ' .'11'•• DI: MYSTERIIS NUMERIS OUATE1UIARII. QUINARII ATOUI: SI:J>1'O'IARII. 171 Thi. b .}"Ol,lt the Tre • • net ."il. 'ram. which .tW ••t d••th. .H"IS CATENA MATERIA SAPI!:NTIBUS SATIS H£RIoIET1S ....... PROPINQUA EST DICTUM. Homer's Golden Chain and the 50 Gates of Understanding. CHAPTER TWELVE The Twelve Tribes and Astrology This lecture by Mathers has two versions. The only difference between them is the Enochian names being placed at the front of each Tribe in one version. The Twelve Tribes 177 are thus attributed to the Twelve Zodia- cal Signs and permutations of the Great and Holy Name of Tetragrammaton and the Angelic counterparts: Sign Aries Taurus Gemini Cancer Leo Virgo Libra Scorpio Sagittarius Capricorn Aquarius Pisces Letters of the Name Yod Heh Vau Heh Yod Heh Heh Vau Yod Vau Heh Heh Heh Vau Heh Yod Heh Vau Yod Heh Heh Heh Vau Yod Vau Heh Yod Heh Vau Heh Yod Heh Vau Yod Heh Heh Heh Yod Heh Vau Heh Yod Vau Heh Heh Heh Yod Vau Tribe Gad Ephraim Manasseh Issachar Judah Naphthali Asshur Dan Benjamin Zebulun Reuben Simeon Angel Melchidael Asmodel Ambriel Muriel Verchiel Hamaliel Zuriel Barchiel Advachiel Hanael Cambriel Amnitzel Ii? For an indeprh study of theses tribes see "The Testament of the Twelve Patriarchs" in the Forgot, ten Booksof Eden. Also Bullinger's Witness to the Stars. 173 174 The Kabbalah of the Golden Dawn Of these especially the Bull, the Lion, the Scorpion (but in good symbolism the Eagle) and the Man are to be noted as forming the Kerubic figures of Ezekiel and John. To these signs are allotted the tribes of Ephraim, Judah, Dan and Reuben, who, as we shall presently see, encamped towards the Cardinal Points around the Tabernacle of the Congregation, and as the leaders of the others. The signs of the Twins, the Fishes, and in a certain sense as a compounded figure,178 the Centaur armed with a bow, are called bi-corporate or double-bodied signs. To these refer Manasseh, Simeon, and Benjamin. Manasseh was divided into two half-tribes with separate possessions (being the only tribe thus divided), and thus answers to the equal divisions of the sign of the Twins, Castor and Pollux, the Great Twin Brethren. Simeon and Levi are classed together, like the two Fishes in the Sign, but Levi is withdrawn later, to form as it were the binding and connecting link of the Tribes, as the priestly caste. Benjamin is the younger brother of Joseph, for Rachael had only these two sons, and is the only one of the Sons of Jacob who at his birth was called by two names, for Rachael called him "Ben oni," but his father Ben- jamin, and in the Sign of X the two natures of Man and Horse are bound together in one symbol. We shall find much light upon the connection between the Signs and the Tribes shown by the blessings of Jacob, and of Moses, from the former of which the Armorial bearings of the Twelve Tribes are derived. Let us note also that as in the Tribes Levi was withdrawn, and the two Tribes of Ephraim and Manasseh substituted for the simple one of Joseph, so in the New Testament, Judas is with- drawn from the number of the twelve Apostles and his place filled by another, Matthias, who is chosen by lot to fill his place. The following is the order by birth, of the children of Jacob: Leah bore Reuben; Simeon; Levi, afterwards withdrawn, and Judah. Bilhah (Rachel's maid) bore Dan and Naphtali. Zilpah (Leah's maid) bore Gad and Asher. Leah again bore Issachar, Zebulon and Dinah (a daughter). Rachael bore Joseph, whose sons were Manasseh and Ephriam, but died at the birth of Benjamin, whom she wished to call Ben-ani. 178 This is [he Assyrian Fish God Oannes, who was half man and fish. The Twelve Tribes and Astrology In the Wilderness the Tabernacle was pitched in the midst, and immediately surrounding it are the tents of Levi. At the distance towards the four cardinal points ace the Standards of the Twelve Tribes erected there. On the-East, [udah-s-the Kerubic Sign of the Lion, with lssachar and Zebulon (Leo, Cancer, Capricorn). On the South, Reuben- the Kerubic Sign of Man, Aquarius, with Simeon and Gad (Aquarius, Pisces and Aries). On the West, Ephraim-the Kerubic sign of the Bull, with Manasseh and Benjamin (Taurus, Gemini and Sagittarius). On the North, Dan, the Kerubic Sign of the Eagle, with Asher and Naphtali (Scor- pio, Libra and Virgo). Save the Kerubic emblems the arrangement seems at first very confused, but when we notice the Maternal Ancestors of the Tribes, this confusion disperses, and we notice that at the East are three tribes descended from Leah, viz. Judah, Issaehar, and Zebulon. Opposite to them, towards the West, three tribes descended from Rachel, viz. Ephraim, Manasseh and Benjamin. At the South are two descended from Leah, and one descended from Zilpah, viz. Reuben, Simeon and Gad, and at the North, two descended from Bilhah and one descended from Zilpah; viz. Dan, Naphrali and Asher. Here two Tribes descended from Zilpah, Gad, and Asher, are the only ones separated, and placed in opposition to each other, for these ate the two signs of the Equinoxes. The substitution of the two tribes of Ephraim and Man- asseh for the single one ofJoseph is given in Genesis 48, where Jacob blessed them prior to the general blessing of the Tribes, stating at the same time that Ephraim, though the younger, should take precedence over Manasseh; And Jacob said unto Joseph ... And now thy two sons, Ephraim and Manasseh which were born unto thee in the land of Egypt before I came unto thee in Egypt, are mine; as Reuben and Simeon they shall be mine. And thy issue which thou begettest after them shall be thine and shall be called after the name of their brethren in their inheritance.... Moreover I have given unto thee one portion above of thy brethren. 179 1i9 He becomes the ancestor of two tribes instead of one. 175 176 The Kabbalah of the Golden Dawn Let us now notice the blessings of Jacob and Moses, and compare them with the Signs of the Zodiac attributed to each Tribe. We shall take them in the Zodiacal order. Of Gad (Aries), Jacob says, "Gad, a troop shall overcome him, but he shall overcome at the last." Moses says, "Blessed be he that enlargerh Gad: he dwelleth as a lion, and teareth the arm with the crown of the head, and he provideth the first part for himself because there, in a portion of the law-giver, was he sealed; and he came with the heads of the people, he executed the justice of the Lord, and his judgements with Israel." The armorial bearings of Gad are, white, a troop of cavalry. All this coincides well with the martial and dominant nature of Aries, the only one of the twelve signs in which the superior planets alone bear sway, for ir is the House of Mars, exaltation of Sun and triplicity of Sun and Jupiter. The sym- bolism of the Lion is also proper to Aries on account of its solar, fiery and martial nature. Of Ephraim and Manasseh (Taurus and Gemini), classed together under their father's name, Jacob says, "Joseph is a fruit- ful bough, even a fruitful bough by a well, whose branches run over the wall; the archers have surely grieved him and shot at him, and hated him: but his bow abode in strength, and the arms of his hands were made strong by the hands of the mighty God of Jacob; (from thence is the shepherd, the stone of Israel): Even by the God of thy father, who shall help thee, and by the Almighty who shall bless thee with blessingsof Heaven above, blessings of the deep that lieth under, blessings of the breasts and of the womb: the blessings of thy father have pre- vailed above the blessings of my progenitors unto the utmost bound of the everlasting hills: they shall be on the head of Joseph, and on the crown of the head of him who was separate fromhis brethren." Mosessays, "Blessedof the Lord be his land, for the precious things of heaven, for the dew, and for the deep that coucheth beneath, and for the precious fruits brought forth by the Sun, and for the precious things put forth by the moon, and for the chief things of the lasting hills. And for the precious things of the earth, and the fullness thereof, and for the good will of him that dwells in the bush: let the blessing come upon the head of Joseph, and upon the top ofthe head of him that was separate from his brethren. His glory is like the firstling of a bullock, and his horns are like the horns of unicorns: with them hc shall push the people together to the ends of the earth, and they are the tcn thousands ofM:masseh." The Twelve Tribes and Astrology The Armorial Bearings of Ephraim are: Green, an Ox. Those of Manesseh are flesh-colour, a Vine by a WalL All this refers to the natures of Taurus and Gemini, the firstling of the bullock and the earthy nature of the sign, shown by the hills, to Taurus while the archers over Manasseh, as Sagittarius, the sign of the Archer, is in opposition to Gemini. Of lssachar, Cancer, Jacob says-"Issachar is a strong ass couching down between two burdens: and he saw that rest was good, and the land that it was pleasant, and he bowed his shoulder to bear, and became a servant under tribute." Moses says-"Rejoice lssachar, in thy tents ... and they shall suck of the abundance of the seas." The armorial bearings of lssachar are-Blue, and an ass crouching beneath its burden. This coincides with the peaceful nature of the quiet and watery sign of Cancer. Of Judah, Leo, Jacob says, "Judah, thou art he whom thy brethren shall praise: thy hand shall be in the neck of thine enemies; thy father's children shall bow down before thee. Judah is a lion's whelp: from the prey, my son, thou art gone up; he stooped down, he couched as a lion, and as an old lion; who shall rouse him up? The sceptre shall nor depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be. Binding his foal unto the vine, and his ass's colt unto the choice vine; he washed his garments in wine, and his clothes in the blood of grapes: his eyes shall be red with wine, and his teeth white with milk." Moses says, "This is the blessing of Judah, and he said, Hear, Lord, the voice of Judah, and bring him unto his people, let his hands be sufficient for him and be thou an help to him from his enemies." The armorial bearings of Judah are-Scarlet, a lion rampant. All this well agrees with the regal and leonine nature of the Sign. "Bind- ing the ass's colt unto the choice vine" may allude to the ass of Issachar, Cancer, lying between Judah, Leo, and the vine of Manasseh, Gemini. Of Naphtali, Scorpio, Jacob says, "Naphtali is a hind let loose, he giveth goodly words." Moses says, "0 Naphtali satis- fied with favour, and full with the blessings of the Lord, possess thou the West and the South." The armorial bearings of Naphtali are-Blue, a hind. Of Asher, Libra, Jacob says, "Out of Asher his bread shall be fat, and he shall yield royal dainties." Moses says, "Let Asher be blessed with children, let him be acceptable to his 177 178 The Kabbalah ofthe Golden Dawn brethren, and let him dip his foot in oil. Thy shoes shall be iron and brass, and as thy days, so shall thy strength be." The armorial bearings of Asher are Purple, a Cup. All this coin- cides with the natur« of Venus and Libra, wblle the feet refer to the sign of Pisces, which rule the feet, and in whIch Venus is exalted. Iron emd Br"ss arc the metals of the friendly planers Mars and Venus. Of Dan, Scorpio, Jacob says-"Dan shall judge his people as one of the tribes of Israel. Dan shall be a serpent by the way, an adder in the path, that l-iterh the horse's heels, so that his rider shall fall backward. I have waited for thy salvation, () Lord." Moses says, "Dan is a lion's whelp, he shall leap from Bashan." The armorial benrings of Dan are Green, an Eagle. These things fit with the martial and fierce nature of this sign, in which Mars principally bears sway. To the sign of Scorpio, the Egyptians attributed the Serpent, and also Typhon, the Slayer of Osiris, and on this account they call it the "Accursed Sign." In good symbolism It is generally represented by the Eagle. The; horse's heeL; which I he Serpent hires are found in the Centaur figure of Sagittarius which follows Scorpio in the ZodIac. Of Benjamin, Sagitranus, Jacob says, "Benjamin shall ravin as a wolf in the morning he shall devour the prey, and at night he shall divide the spoil." Moses says-"The beloved of the Lord shall dwell in safety by him; and the Lord shall cover him all the day long, and he shall dwell between his shoulders." The armorial bearings of Benjamin me-Green, a Wolf. These suit the character of Sagittarim, portly keen, partly uf the nature of Jupiter, and partly brutal. Of Zebulon, Capricurn, Jacoh says-"!.ebulon shall dwell at the haven of the sea, and he shall be for a haven of ships, ond his border shall be unto Sidon." Moses says, "Rejoice Zebulon in thy going out, and Issachar in thy tents, they shall call the people unro the mountain, there the v shall offer sacri- fices of righteousness, for they shall suck of the abundance of the sea, of the treasures hid in the sands." This suits well the tropical, earthy and water signs of Capricorn ond Cancer. The armonaI beanngs of Zebulon are- Purple, a Ship. Of Reuben, Aquanus, jacob says-"Reuben, thou art my firstborn, my might, and the beginning of my strength, the excellency of dignity and the excellency of puwer. Unstable as water, thou shalt not excel, because thou wcntest up to thy father's bed, then dcfiledsr thou it; he went up to my couch." The Twelve Tribes and Astrology Moses says-"Let Reuben live and not die, and let not his men be few." The armorial bearings of Reuben are-Red, a man. "Unstable as water" is still shown in the undulating hiero- glyphic which marks this aerial and brilliant, but often super- ficial sign of the Watet-Bearer. Of Simeon and Levi, Pisces, Jacob says-"Simeon and Levi are brethren; instruments of cruelry are in their habitations. 0 my soul, come not thou into their secrer, unto their assembly, mine honour, be nor thou unired: for in their anger they slew a man, and in their selfwill they digged down a wall. Cursed be their anger, for it was fierce; and their wrath, for it was cruel: I will divide them in Jacob, and scatter them in Israel." This alludes to their smiting Shalom, the city of Hamor and Shechem, and slaying the latter because they had carried off Dinah, the daughter of Leah. Moses says of them-"Let thy Thummim and thy Urim be with thy Holy One, whom thou didst prove at Massah, and with whom thou didst strive at the waters of Meribah; who said unto his farher and his mother, I have not seen him; neither does he acknowledge his brethren, nor knew his children; for they have observed thy word, and kept thy covenant. They shall teach Jacob thy judgments and Israel thy law: and they shall put incense before thee, and whole burnt sacrifice upon thine altar. Bless, Lord, his sub- stance, and accept the works of his hands; smite through the loins of them that rise against him, and of them that hate him, that they rise not again." The armorial bearings of Simeon are Yellow, a Sword. These are the blessings of the twelve tribes of Israel, whose names were engraven upon the rwelve stones of the High Priest's breastplate, upon which, according to some traditions, certain flashes of light appeared playing over certain of the let- ters, and thus returning the answer of the Deity to the consul- ter of the Oracle by Urim. By comparing these blessings with the nature of the Signs attributed to the particular tribes, we have been thus enabled to trace more or less clearly the connection between them, and also the derivation of the armorial bearings ascribed to them in Royal Arch Freemasonry. ISO isoThis ends the Mathers transcription. 179 CHAPTER THIRTEEN Literal Kabbalah The following is taken from Wynn Westcott's Introduction to the Study of the Kabalah, which was widely used in the Golden Dawn as a type of unof- ficial knowledge lecture. Though out of print today, it still has as much value as when it was first published. The literal Qabalah is referred to in several places, and therefore a knowledge of its leading principles is nec- essary. It is divided into three parts: GMTRIA, Gematria; NVTRIQVN, Notariqon; and ThMVRH, Temura. I originally found this paper among study lectures for the 4=7 grade at Whare Ra. GEMATRIA was a mode of interpretation by which a name or word having a certain numerical value was deemed to have a relation with some other words having the same num- ber; thus certain numbers became representative of several ideas, and were considered to be interpretative one of the other. For example, Messiah spelled MShICh, numbered 358 and so does the phrase lEA ShILH, Shiloh shall come; and so this passage in Genesis 49 v.IO, was considered be a prophecy of the Messiah: note that Nachash NChSh, the Serpent of Moses, is also 358. The letter Shin, Sh, 300, became an emblem of divinity by corresponding with Ruach Elohim, RUCh ALHIM, the Spirit of the Living God. 181 182 The Kabbalah of the Golden Dawn NOTARICON, or abbreviation, is of two forms, one word is formed from the initial and final letters of one or more words, or the letters of one name are taken as the initials or finals of the words of a sentence. For example, in Deut. 30 v. 12, Moses asks "Who shall go up for us to Heaven?" The initial letters of the original words MI IOLH LNV HShMILH, form the word MILH, mylah, which means circumcision, and the final letters are IHVH, the name Jehovah: hence it was suggested that cir- cumcision was a feature of the way to God in heaven. Amen, AMN, is from the initials of Adonai melekh namen. "The Lord and the faithful king"; and the famous Rab- binic word of power used for talismans, AGLA, is formed of the initials of the words "Ateh gibur leolarn Adonai." "The lord ever powerful," or "Tu patens in soeculum Dornme," TEMURA is a more complex procedure, and has led to an immense variety of curious modes of divination: the letters of a word are transposed according to certain rules with many limitations: or again, the letters as arranged by a definite scheme, often shown in a diagram. For example, a common form was to write one-half of the alphabet over the other in reverse order, and so that the first letter A was placed by the last T, and B by Shin, and so on. On this plan the word Shes- nak of Jeremiah 12 v. 26, is said to mean babel: this permuta- tion was known as ATBSh. On this principle we find twenty-one other possible forms named in order ALbat, Abgat: the complete set was called "The combination of Tziruph." Other forms were rational, right, averse and irregu- lar, obtained from a square of 22 spaces in each direction, that is of 404 secondary squares, and then putting a letter in each square in order up and down, and then reading across or diag- onally, etc. Of this type is the so-called "Kabbalah of the Nine Chambers" of the Mark Masons. 300 30 3 200 20 2 100 10 1 000 00 a 000 00 a 000 00 a Sh L G R K B Q I A ------ - ...... - ---- -- -- ---,----- - 600 60 6 500 50 5 400 40 4 000 00 a 000 00 a 000 00 0 M(f) S V K(f) N H Th M D 900 90 9 800 80 8 700 70 7 000 00 a 000 00 0 000 00 0 Tz(f) Tz T P(f) P Ch N(f) 0 Z Literal Kabbalah A further development of the numerical arts was shown by the modes of Contraction and ·Extension; thus Jehovah, IHVH 26, was extended to IVD-HA-W-HA and so 10,5,6,5 or 26 became 20, 6, 12, 6, or 44. By extension Zain, z. 7, became 1,2,3,4,5,6 and 7 or 28; or 28 was regarded as 2 and 8 or 10. The Tetragrammaton, Jehovah 26 was also at times regarded as 2 and 6 or 8: so El Shaddai, God Almighty. AI ShDI, 1,30,300,4, 10, was 345 then 12 then 3, a trinity. A quaint conceit was that of the change of spelling of the names of Abraham and Sara: at first Abram ABRM and Sari ShRl, became ABRHM and ShRH: they were 100 and 90 years old and were sterile: now H, Heh, was deemed of a fertile type, and so the letter H was added to ABRAM, and the YodI, con- verted into an H of the name SARAI. A MODERNAPPROACH TOTHEKABBALAH 183 Without doubt today the modem leaning toward the Kabbalah is through psychology and adopting what I prefer to call the "Inner Space Syndrome." Not that it is wrong to look at the Kabbalah from the view- point of different levels of consciousness or states of awareness, but, gen- erally speaking, those that prefer this way tend to ignore the original approach of the religious devotee who tries to know his God through this method. An ideal situation would be to take the traditional approach of Rabbi Kaplan and marry it with that of Zev ben Halevi, if this could be done. As a hermericist, if there is such a word, I prefer to use both aspects when and where I need them, and this generally is where the Western Kabbalist seems to be heading. As we have seen in this volume, the Golden Dawn goes yet a step further by using the Kabbalah in magical ritual, which some of the old Jewish sects possibly did but in a much dif- ferent manner. There is an old saying that "there is nothing new under the sun." Writers such as Edward Hoffman 181 have well and truly pointed this fact out to us, for many of the old mystical ways resemble Indian Tantric techniques and modern magical practices adopted by modern occultists, such as Kenneth Grant and his Typhonian OTO. 181 SeeWay ofSpIeJUioT. 184 The Kabbalah of the Golden Dawn AUof these are, of course, tailored to fit the requirements of the par- ticular individual or sect. The Kabbalah is an extremely versatile concept to familiarize oneself with, providing the dogma of the school we study under is considered as a guideline only, and the Higher Self IS given free rein to explore other dimensions using a Kabbalistic framework. Though 1have tried to present the Golden Dawn viewpoint (which is of course as subjective as its practitioners), this too is changing, with modern studies of the Kabbalah being introduced today. Writets such as Regardie and Halevi have both added extra dimensions to the Kabbalah that cannot be ignored. The Golden Dawn will continue to grow and expand on its teachings, as the Kabbalistic viewpoint of 100 years ago is not necessarily what is taken today or even 100 years from now. It is rather surprising to note how many of those who study the Golden Dawn tradition feel that the viewpoint of the Order goes only as far as the Rituals, the Knowledge Lectures, and the Flying Rolls,182 then stops. At Whare Ra Temple in New Zealand there were literally stacks of lectures on the Kabbalah that were given out in Temple over a 60-year period; many of them have never been published. A number of these, mainly being Zoharic quotes, have been included in this book, but unfor- tunately there were a number destroyed. Many of these same documents were also given out in Golden Dawn lectures as early as the early. 1890s by various Golden Dawn temples, while a number were added later. While visiting Los Angeles in 1988, [ was pleasantly surprised to find yet further dimensions of the Kabbalah given in a series of lectures by the Chief of the Los Angeles Golden Dawn Temple, Laura Jennings- Yorke, who presented the day-to-day aspects of the Kabbalah in a refresh- ingly clear and concise manner and in a style of her own which, no doubt, was well suited to the American temperament. It is new ground like this that brings the teachings of the Kabbalah to the masses in a more readily acceptable form than either the Traditionalist or the Psychological view- point. Both the teachings of Dion Fortune and Paul Foster Case, though written in the first half of this century, also bear out this fact. Kabbalistic doctrine, no matter which school one studies, is a con- tinually evolving process that should be kept abreast of 20th- and Zlst- century developments and must not be left solely to 13th-century 132Sec Astral Projection, Ritual Magic andAlchemy, edited by Francis King. Literal Kabbalah 185 rhetoric; though, by the same token, it should not be solely ignored either. The Kabbalah is a living Tree with its own growth organisms and which in every generation bears its own style of fruit, whether forbidden or otherwise, so that all can gain insight from its teachings. APPENDIX Seals of the Schemhamphoresch These seals l 83 were given out to some members of the Golden Dawn at 5=6 Grade or Inner Order level. They were used at Whare Ra Temple in New Zealand and had no associated documentation with them as to their origin. Some years ago I was sent a copy of a set of seals in the handwrit- ing of Mathers, which were almost identical to the ones here save the cir- cular border. The Mathers paper had the notation "By the Great Magician Blaise Viginaire - A.R. 2494." There were three ways to use these seals. The first was to use them on talismans for additional potency. The second was for evocation work where the angel of the seal is summoned to perform a desired task. The third method was to scry the sigils for astral work in experiencing these potencies to see their full potential. Myoid mentor from Whare Ra, Jack Taylor, informed me that there was a small paper on these seals, written by Mathers, but he had only seen the original copy back in the 1930s. The three methods of study of them that I have advocated above were the basis of that paper, and Taylor simply made some condensed notes on it during a lecture at Whare Ra. 183 Also see the Goetia, one of the parts of the Lesser Key of Solomon (which is included in many publications to-date, including Waite and Crowley) for what can be called the mirror image of these angels along with associated seals. The Grimoirc of Arrnadel and the The Key of Solomon The King, both edited by Mathers, also throw additional light on how these seals can be studied. 187 188 The Kabbalah of the Golden Dawn 1. VAHUAIH 2. YELAVIEL Seals Df the Schemhcunphoresch o 3. SATIEL 4. NGHELAMIAH 189 190 The Kabbalah of the Golden Dawn 5. MAHASIAH 6. LELAHEL Seals of the Schemhamphoresch 7. AKAIAH 8. KEHETHEL 191 192 The Kabbalah of the Golden Dawn 9. HAZEYAEL 10. ELDIAH Seals of the Schemhamphoresch 11. LEVIAH 12. HIHAIAH 193 194 The Kabbalah of the Golden Dawn 13. IEZALEL 14. MEBANAEL Seals of the Schemhamphoresch 15. HARAYEL 16. HOQAMIAH 195 196 The Kabbalah of the Golden Dawn 17. LAVIAH 18. KELIEL Seals of the Schemhamphoresch 19. LIVOIH 20. PEHELIAH 197 198 The Kabbalah of the Golden Dawn 21. NELAKHEL 22. YEIAEL Seals of the Schemhamphoresch 23. MALAHEL 24. HAHAUIAH 199 200 The Kabbalah of the Golden Dawn 25. NETHHIAH 26. HEEIAH Seals ofthe Schemhamphoresch 201 27. IRTHEL 28. SEHAIAH 202 The Kabbalah of the Golden Dawn 29. RAYAYEL 30. EVAMEL Seals of the Schemhampharesch 31. LEKABEL 32. VESHERIAH 203 204 The Kabbalah of the Golden Dawn 33. YECHVIAH 34. LEHAHAlH Seals of the Schemhamphoresch 35. KEVEQAIAH 36. MENDIEL 205 206 The Kabbalah of the Golden Dawn 37. ANAlEL 38. CHAAMIAH Seals of the Schemhamphoresch 39. REHEAEL 40. YEIZAEL 207 208 The Kabbalah of the Golden Dawn 41. HEHIHEL 42. MIKHAEL Seals of the Schemhamphoresch 43. VAVALIAH 44. lHAIAH 209 210 The Kabbalah of the Golden Dawn o 45. SAELAIH 46. NGHARAIEL ~ - 8 < r ? ~ Seals ofthe Schemhamphoresch 47. ASLAIAH 48. MIHEL 211 212 The Kabbalah of the Golden Dawn 49. UHAUEL 50. DENEYAEL Seals of the Schemhamphoresch 21.'1 51. HECHASHEIAH 52. AMAMIAH 214 The Kabbalah of the Golden Dawn 53. NANAEL 54. NITHAEL Seals ofthe Schemhamphoresch ~ I ~ l ~ J ~ . u o i1 0 55. MIBAHAIH ~ I ~ 10 ~ V1 56. PUIAEL 215 216 The Kabbalah of the Golden Dawn 57. NEMAMIAH 58. YEILEEL Seals of the Schemhamphoresch 59. HERACHAEL r: 60. METZRAEL 217 218 The Kabbalah of the Golden Dawn , 61. VAMIBAEL 62.IAHAHEL Seals of the Schemhamphoresch 63. NGHANEAUEL 64. MOCHAIEL 219 220 The Kabbalah of the Golden Dawn 65. DAMABAIAH 66. MENQEL Seals of the Schemhamphoresch 67. AIAEL 68. CHABEOIAH 221 222 The Kabbalah of the Golden Dawn 69. ROHAEL 70. YEBAMAIAH Seals ol the Schemhamphoresch n 71. HAYAIEL n. MEVAMIAH This project represents a work of LOVE. All texts so far gathered, as well as all future gatherings aim at exposing interested students to occult information. Future releases will include submissions from users like YOU. For some of us, the time has come to mobilize. If you have an interest in assisting in this process - we all have strengths to bring to the table. email :
[email protected] Complacency serves the old gods. Mishnah and Ghemarah. Hecaloth texts. Four Color Scales.TABLE OF CONTENTS INTRODUCTION CHAPTER ONE A history of the Kabbalah including a breakdown of the Talmud. Zahar. CHAPTER THREE A Schemhamphoresh Lecture of the Golden Dawn. The Ten Sephiroth. 5 15 37 72 79 89 127 . the Sepher Yetvrah. CHAPTER FOUR A discussion of the early books of Kabbalistic teachings. Three Veils of Negative Existence. during and after the Fall. CHAPTER EIGHT The Garden of Eden before. 32 Paths of Wisdom. CHAPTER SIX The Macroprosopus and Microprosopus or Countenance Theory. CHAPTER TWO A history of the formation of the Hebrew script from its inception to the present day. Bahir. CHAPTER SEVEN The Soul of the Kabbalah in its divisions and its analogy to Eastern Subtle Body anatomy. A lecture on the 22 letters of the Hebrew Alphabet. CHAPTER FIVE The Four Worlds. and Briah: The Functions of the Seraphim. The Aesch Mezareph. 135 147 157 173 181 187 APPENDIX The Seals of the Angels of the Schemphamphoresch. CHAPTER THIRTEEN The Literal Kabbalah and its various divisions. The Serpent of Brass. . CHAPTER TEN The Seven heavens of Assiah. CHAPTER TWELVE Golden Dawn lecture on the twelve Tribes and Astrology. CHAPTER ELEVEN Alchemy and the Kabbalah applied to the Sepher Yetzirah. The 50 Gates of Understanding and Homer's Golden Chain. Yetzirah.CHAPTER NINE The Qlippoth lecture by Mathers for Golden Dawn initiates. 14. 2. 28. 15. 25. Infernal Habitations Averse Powersat the Feet of the Cherub The Twelve Princes of the Qlippoth The Evil and Averse Tree The Seven Heavens of Assiah The Seven Heavens ofYetzirah The Seven Heavens of Briah The Seraphim The Serpent of Brass The Tree of Metals (lst version) The Tree of Metals (2nd versions) Homer's Golden Chain and the 50 Gates of Understanding The Seventy-Two Seals of the Angels of the Schemhamphoresch 14 45 46 49 51 54 57 59 83 85 88 115 126 130 133 137 139 141 144 149 151 152 153 155 160 161 171 188 . 18. 4. 26. 9. 6. The Angels of the Schemhamphoresch The Six Directions of Space The 231 permutations The Seven-Branch Candlestick The Table of Shewbread The Tree of Life in the Four Worlds The Three Veils of Negative Existence The Tree of Life The Face of the Second Adam The Four Letters applied to the Countenance or PartsufimTheory The Soul of the Kabbalah The Kabbalah and Man The Garden of Eden Before the Fall The Garden of Eden The Garden of Eden After the Fall. 11. 19. 17. 21. 23. 8. 10. 12. 24. 22. 3. 27. 5.DIAGRAMS 1. 20. 7. 16. 13. The Tree of Life FOREWORD All seekers on the path begin with questions such as "Who am I?" "Why am I here?" "What is the purpose of life?" Eventually, from a deeper level of consciousness, comes an answer, "perhaps it is to attain knowledge and wisdom" ... direct knowledge about your own nature, the purpose of the world you live in and its relationship to God and Man. If you have asked yourself these questions, perhaps the Kabalah will present you with answers and additional challenges as you travel the pathways to your ultimate goal. It is a tradition that is concerned with the transmission of the knowledge you seek. It is a most profound and effective system of esoteric training when applied in a practical approach. This system of relationships among mystical symbols is used to open access to hidden parts of the mind, beyond reason; to learn the inner nature of man, the inner reality or essence of things. We determine this inner meaning based upon observance of the outer. In a more practical way, we are using the techniques and principles of Kabbalah as calisthenics of consciousness; to develop the power of the mind, to realize conscious energy, to reduce the Earth plane to order and harmony, to live in this world, continually evolving toward the light. Heaven is a state of consciousness and our purpose is to be more than what we are today, to have an experience that transcends "our ordering self-awareness." The Golden Dawn System of Magic is based on Kabalistic theory. The discipline and perseverance required in the pursuit of these studies in actuality rival those of the Eastern Yogic tradition. Westerners, who in general require more active participation on their pathway of evolution, will find this approach more suited to their The Kabbalah ofthe Golden Dawn needs, and most often more easily assimilated into their daily lives. Instead of escaping from the material world, the task is to bring it wholly into a state of balance and harmony-thus releasing one from material worries and enabling him/her to move to the next level of development. Alchemy is the transition from one state to another. This is an excellent way to describe what the student of magic or practical Kaballah is working to accomplish. Through these processes one is able to bring about changes on many different levels, which equate with the four worlds of Kabbalah: Physical: It is possible to retard aging, to heal, and to create evolutionary changes in the physical body. Mental: Through magic and the creation of changes on the astral plane one becomes the architect of his/her own environment. Emotional: If one begins with the proper foundqation, the result is the abiliry to accomplish psychological/analytical change. Spiritual: Evolvement of the soul, individuation, conversation with the Higher Self (our divine aspectj-s-all these are possible. Soror M.A.A.E.M. Ra Horakhty Temple Federal Way, Washington INTRODUCTION The Hermetic Order of the Golden Dawn has attracted enormous interest in recent years, not merely from the many groups of practicing occultists who have based their activities on the Golden Dawn system, hut also from a growing number of serious scholars and academics. Scholurly interest has concentrated on the pervasive influence of the Order on II number of celebrated writers, but particularly on the poet, W. B. Yeats. There have also been a considerable number of books over the past twenty years which have covered the history of the Order in some detail and have progressively revealed its ritualistic and magical secrets. Despite this publishing phenomenon, there is still much that is unknown about the Golden Dawn. As Golden Dawn historian and author R. A. Gilbert has noted, the Order "Yet remains as maligned, misunderstood and misappropriated as ever it was during its heyday." One area that has not received the attention it deserves is that of the Kabbalah, which was the basis of all Golden Dawn rites. The idea of writing a book on the Kabbalah from the perspective of the Golden Dawn is something I had considered for many years. My first attempt at R similar venture was in the Golden Dawn Correspondence Course, in which a very detailed study of the Kabbalah was made in the form of a series of tabulations. It was based on the Golden Dawn manuscript "General Correspondences" which Aleister Crowley subsequently modified slightly and published as 777. While this course provided a great deal of original material, it did not cover many important areas of the subject. Originally I had intended to do a followup on the correspondence course, but due to an estrangement with the publishers, this did not eventuate. My own personal favorite. Waite's book The Holy Kabbalah. which is really a monumental and impressive piece of work. that most of this material will be seen as it was intended by the Chiefs of the Golden Dawn. with additional footnotes. though she worked only on the Sephiroth. takes things a step further toward the occultist's viewpoint. Each Golden Dawn Temple had quite a number of lectures circulating on the Kabbalah that were never part of the five basic knowledge lectures. There are some useful books of this type available however. therefore. . it is very much a new type of work and direction. while still retaining the integrity of the traditionalist.The Kabbalah of the Golden Dawn The subject of the Kabbalah itself is well documented but there are too few publications written from the occultist's viewpoint. and even these differed from temple to temple. but these have been re-edited in such a fashion. 1 the Order still continued to function on the practical level as it had before. who does a brilliant job of condensing the vast and complex history of the Kabbalah into a very fine little volume. It is inevitable that there are some quores from previously published Golden Dawn ritual papers. From 1900. When Regardie published all the Golden Dawn rituals (Llewellyn Publications). and one of rhe best texts is Dian Fortune's Mystical Qabalah. Felkin. quite a lot of Kabbalistic texts were added by various members of the Order as more translations of the Zohar became available. Another is A. E. Waite's commentary on the historical gleanings and folio references in the Zohar proved invaluable in the preparation of this work. One group was called rhe Holy Order of the Golden Dawn under Waite and the other was called the Stella Matutina under Dr. In context. as well as later ones which have been pruned and presented together. Thus over the years from 1900 2 to the present day. In many respects it is a Golden Dawn notebook on the Kabbalah. This is German and roughly translated means Red Dawn. R. A further split in the Order developed in 1903. which differs somewhat from that of the Hebrew traditionalist. which is combined with the Golden Dawn viewpoint. for it retains a number of previously unpublished Golden Dawn texts on the subject. when the Golden Dawn split into the Alpha et Omega Temples under Mathers and the remainder. is the Kabbalah by Charles Ponce. My own work here. only the bare bones of the Kabbalistic papers were included for reasons of space. Ponce went further toward the occult viewpoint than Waite. though. who changed the name to Morgan Rothe. W. In Regardie's subsequent work. along with additional insight into the concepts they contain. . Taylor informed me that most of these translations were done by the two former Golden Dawn Chiefs. I make no claim to be an expert on the traditional Kabbalah and its teachings. J At Whate Ra I only found partial translation of Levi. Under the tuition of my mentor Jack Taylor (a former Hierophant) I was given access to most of its documents. I was given access to a large number of documents that had been the bases for lectures from Whare Ra on the Kabbalah since the temple's inception in 1912 to its demise in 1978. Franck. some years before English translations became available. In many instances the translations differ considerably from published texts. 3 What the Golden Dawn did. was to take the eyes out of the Zoharic teaching and present these in rituals and knowledge lectures. They are based on translations I uncovered here in New Zealand from various lectures on the subject given by Felkin and other Golden Dawn Adepts. the missing explanations are given only in part and these are still barely skeletoruc. that Mathers appended to the rituals. and Papus) and from the Hebrew and Latin. in one book.Introduction My own association with the Order came from ex-members of the New Zealand Temple Whare Ra. These were of course taken from Rosenroth's works. Complete Golden Dawn System of Magic. What I have tried to do here is present. Many of the explanations given in this book are more complete than the rituals and are taken back to their original source. just before Taylor's death. as my viewpoint is that of the Golden Dawn occultist and it is this viewpoint which is the basis for this book. Many of the associated diagrams and explanations which were provided in the Golden Dawn were omitted from Regardie's first publication of the Golden Dawn material. a synthesis of all major Kabbalistic teachings used by the Order. Levi. and where this is evident I have mentioned it. Mathers' wife Moina also claimed that full English translations of Levi's works were handed around the Order. in essence. Most of these papers were undated (apart from the time that the lecture was given) and were partial translations of the Zohar from the French (apparently from the works of Pauly. the full ones were said to be left With Waite. many of which have only been translated into English for the general public in the last decade or so. The Zoharic quotes I have used are from these translations. the Zohar. Mathers and Westcott. Some years ago. as well as some folios left out by the Soncino edition. as given in the footnotes of this book. where the Nurho de Manhar singlevolume edition has these included. in New Zealand. the emphasis on the Holy Hebrew Names of God and their variations are surprisingly ignored. Included in the section I have called "Sphere of Sensation. The English translations of the Zohar to date leave a lot to be desired. New Zealand. I also noted that in the Soncino edition. with a more technical viewpoint. The Kabbalistic teachings of Enochian Chess will also be presented in a separate volume by Chris Zalewski (soon to be published). Summer 1990 . or the aura. In this section there is a discussion of the sexual teachings of the aura and its effect on the chakras and auric bodies. in a rather general way. Pat Zalewski Wellington. and I have taken the liberty of expanding ir a great deal. which is the more accessible of the English translations." is a breakdown of the functions of the Kabbalistic Soul as applied to subtle body anatomy. This is a work in itself and will be presented in a subsequent volume called The Magical Tarot of the Golden Dawn. On a final note.The Kaballah ofthe Golden Dawn The part or volume number references to the Zahar. are modified from the traditional volumes to fall in line with the five-volume set of the Soncino edition. This section of the book covers some of the teachings from the 6=5 and 7=4 Grades of the Thoth Hermes Temple. the reader may observe that one of the sections I have not covered in this work is that of the Tarot with regard to the Kabbalah. The theory was first outlined to me by Jack Taylor. as it is commonly called today. These angels. As "Kabbalah" is that favored by authoritative Judaic scholars such as Gershom Scholem.CHAPTER ONE An Historical Outline The Kabbalah is part of the ancient Jewish mystical tradition. said to be those mentioned in the Book of Enoch. Qabbalah. The teachings were said to been originally handed to Adam from the Archangel Raziel (whose name means "secret of God"). The meaning of the term "Kabbalah" is usually related to the Hebrew root QBL meaning "to receive. Other scholars have claimed that the Hebrew word is of Chaldeo-Egyptian origin. who taught it (in part) to the Egyptians. whom some identify with Adam). The Secret Doctrine then passed on from Adam through to Abraham. There are many spelling variations of "Kabbalah. Aryeh Kaplan. it is this spelling which is used throughout this book. then passed the secret teachings on to Adam (either directly or via Enoch. The Kabbalah at this point did not form the main body of Hebrew 1 ." including Cabalah. signifying occult science or doctrine. and the first Chiefs of the Golden Dawn. Oral tradition has it that the Kabbalah was first taught to the archangels by God. a personification of Secret Wisdom." which is itself commonly taken to refer to the traditional custom of handing down secret knowledge by word of mouth to ear. and so forth. Gabbalah. let alone fully understand its complexity. Each commandment was said to represent a stage of Kabbalistic development. and as such. this mystical teaching was said to have been allied to the Old Testament. Little is known of Kabbalistic thought and development between the time of Abraham and that of Moses. This was because the teaching of the "Hidden or Secret Knowledge" was considered so profound that few could be trusted with its essence. and was applied to interpreting some of the mote abstract Biblical passages. have hinted that Moses reinjected some of the lost or modified Kabbalistic knowledge of the Egyptians back into the Hebrew teachings (since Moses was said to be learned in the Wisdom of Egypt) during the Exodus. it was communicated only to a select few. At this stage one could safely say that general principles rather than detailed theories were the Kabalistic concepts of early years and these were deeply imbedded in the Hebrew religious thought and ideals of the period. Kabbalistic scholars. such as Ginsburg. it is divided into two parts. As to what this teaching was in its rudimentary form is almost anyone's guess save that it was mathematical in concept (based on a ten-stage system) and skeletonic in format. TRADITIONAL HEBREW LITERATURE The Talmud This literature should not be confused with either the Old Testament or the Kabbalah. the latter being the secret tradition of Israel which gave birth to the Kabbalah. The Ten Commandments have been said to have been part of lost Kabbalistic theosophy and were given directly to Moses from God. Based on a doctrine of interpretations of the Hebrew Bible. It is a composition of the laws and customs of the Jews in both civil and religious doctrine. practical and oral. It is likely that it would also have required a system sufficiently flexible that could be applied equally both to the Macrocosm (the Universe) as well as the Microcosm (individual man or woman). The Talmud can also be further divided into two literature . so that the purity of the teaching would be retained. To express this in terms that could be readily understood.2 The Kabbalah of the Golden Dawn teachings but was a type of mysticism that had been held strictly apart from the main body of Hebrew theology. 5. and Abba with the final draft by Rabbi Judah l larnassi in 220 C. A large body of its teaching prior to the second century C. l52Q and 1523 respectively. of 35 volumes for an English translation. according to Frank I . The second is the HAGGADA ("legend") which deals in the finer points of esoteric and mystical expression of Jewish ideals. l From the word "shanns. 1935-52. Damages. Engagements. 6. The original publications of both Talmuds were in Venice."Z-3 and signifying the methods of teaching. Observance of festivals and food preparations thereon. Marriage and prohibitions.v-ro learn. The first is the Palestinian Talmud which was compiled around the fourth century. Also a later edition by Epstein. 1896. was compiled from earlier documents from the teachings of Rabbi's Hillel. Matters of idolatry and moral proverbs (10 chapters). Simeon. The first 15 the HALKHA ("order of the march"-· relaring to the behavior of the Jews during the Exodus) which dealt in law. The latter is almost two-thirds larger than the former. He was also called the "The Ptince'' and went under the name of Mischmo. civil and religious. This also includes days of abstinence and annual sacrifice (12 chapters). The substance of the Talmud is divided into two parts. Purifications (12 chapters). Holy offerings.E. . 4 It was divided into six sections: 1. and adultery (7 chapters). Taxation. buying and selling. divorce. which was divided into two pans.E. The 36 sins of death (11 chapters). the MISHNAH and GHEMARAH. the vast quantity of Hebrew literature was called the MlDRASH. I conceived about a century later. The MISHNAH is a word relating to "repetitions. General punishments. Advice to judges. and the second and largest is the Babylonian Talmud.An Historical Outline 3 sources. 3. 2. Prayer in relation to produce and crops and their preparation and prohibition (11 chapters). j Before the creation of the MISHANAH. See TheBabylonian Talmud by M. Rodkinson. 4.. 4 The Kabbalah of the Golden Dawn Once the MISHNAH was completed. Also see Rootsof . . of Genesis by Carlos Suares (Shamballah. which became the basis of Kabbalistic teachings for thousands of years to come.000 different meanings and applications applied to rhe written Torah (it is assumed that since this number coincides with the number of Jews who traveled with Moses that each person could interpret a different meaning to the Torah). for another variation of the same themes. for an example of how exactly the hidden ciphers within Genesis are utilized. At this point we have the written Torah for the masses and rhe oral Torah which. was said to have been kept for the chosen ones. over 600. 1985). When the correct key was applied Kabbalistically. in part.he Bibleby Friedrich Weinreb (Merlin Books. 1986). 5 Some of these notable authors ate Rabbi Eliezer (Jerusalem Talmud) and Rabbi Ashi and Rabbi 6 See Cipher Jose (Babylon Talmud). and simply refers to the bulk of the additional teachings added to the MISHNAH The Kabbalah was said to have been hidden mainly within the first five books of the Pentateuch (written Torah or Law of the Old Testament). Tradition has it that Moses passed this Secret Wisdom of the oral Torah to 70 elders. commentaries (called MEDRASHlM5) and additions (called TOSEPHTOTH) were added by later followers of Rabb Judah. The Ghemarah was formed from the MEDRASHlM and TOSEPHTOTH. though it is also said to be found in some other later biblical books. to learn them by heart. wasgiven major emphasis. essays in honor of W. and on the correct manner in which to draw the letters. Peskham. B. 5 . F. and for this reason every Neophyte received a lecture on the Hebrew letters. F. of course. Square or Rectangular Script. 7 See The Hel7rew Scripts by S. Semitic Writing from Pictograph to Alphabet by D. Albright: Facsimiles of manuscripts and inscriptions by C.h and the Origin ofr:h. along with the necessity of producing perfect diagrams and symbols. Albright. The Neophyte was exhorted to become proficient in their execution and. The Bible in Ancient and Near East. D. The Samaritan Pentate". From the time of the incorporation of the Kabbalah into the ChristIan magic of the Renaissance. A Study of Writing by W.CHAPTER TWO Letters of the Hebrew Alphabet The origin of the Hebrew alphabet? should be discussed in some depth at this point because of its enormous effect on Kabbalistic thinking and thereby on the Golden Dawn. Ginsburg. A. Birnbaum. the importance of correctly writing Hebrew letters. Samaritan Sectby J. The Hebrew alphabet had seven main points of entry into Jewish lifestyle: Northwest Semitic Script. rheir esoteric significance. Cursive Script. The Golden Dawn was equally insistent on rhis requirement. R. Dnver. E. 9 The numerical system applied to the Hebrew letters was no doubt adapted from Greek origins.. a further development of the Aramaic script was to square the letters. which the Jews adopted.E. The Hebrew script and alphabet from this point on developed independently of the Aramaic script.E.E.E.C. The first nine letters were for single units.6 The Kabbalah of the Golden Dawn Numerical system applied to the letters Braille Manual Shorthand The first stemmed from the Pro-Canaanite and Cuneiform Canaanite script in the second millennium B. that the letters started to appear with thick and thin bars in some type of polarization.E.. This developed into the Phoenician around 1100 B. The five final letters were also used as triple digit numbers.C.E.-Before Christian Eta. in which many of the names of the Hebrew letters used today have been identified. having a distinct style of its own. It was not until at least the 6th or 7th century C.E. that the full Hebrew letters as we understand them today were finalized. It was around the second century C. and the last for units of three digits. 8 9 s. Intexts such as the Bahir and the 20har these differences arc very noticeable when discussing the philosophical origins oftheHebrew letters through their geometrical shapes.c.. .C. The isolation of the Jews after the destruction of Jerusalem around 70 C. also had a great deal of effect on the different variations of script with each area.C. In the second century B. while the next nine were for double digits. whether it be in Spain or China.8 and then into Aramaic in approximately 900 B. 900 100 200 300 400 ='] r Aleph Beth Gimel Daleth Heh Vau Zain Cheth Teth Yod Kaph Lamed Mem Num Samekh Ayin Peh Tzaddi Qoph Resh Shin Tau Ox House Camel Door Window Hook Sword Enclosure Snake Hand Fist Ox Goad Water Fish Prop Eye Mouth Fishhook Backof head Head Tooth Cross . p tv Q R S T n 70 80 90. :J i1 n t:l :l 0 .Y K L M N S Aa P Tz 1 2 3 4 5 6 7 8 9 10 20.V Z Ch T I.700 60 l 0 .Letters of the Hebrew Alphabet 7 Hebrew Numerical System Letter ~ Power Value Final Name Meaning . J 0 S) 5:l ~ A B G 0 H O. .600 50.U.500 30 40. but it is also the name of a house. There is another thing you have to bear in mind. against. Thus AL. the opening of the mouth to make a sound). Used in a restricted or materialised sense it may be translated as "towards. which translated upon a lower plane becomes a negative and may be rendered as "no. the hieroglyphic idea is retained in that each letter represents not merely a sound. Felkin. or within a letter. and from Lamed. W. the most important being their approximation to the Chaldean. Though undated. Felkin. Therefore. upon.8 The Kabbalah of the Golden Dawn FORMATION OF THE 22 LETTERS The following lecture. owing to exile. bur also an object. a language like Hebrew had comparatively few words. R. but each word had numerous shades of meaning." and hence God. the Power extended over all. Therefore it follows that the word was the sum of or modification of those meanings. we must of course admit that they have undergone a considerable modification since the days of Moses. It is based on the work Hebraic Tongue Restored by Fabre d'Olivet. Nevertheless. just as numerically it was the sum of those individual numbers. Aleph (Arabic Alif) not only means the letter A or E (or more accurately. the sign of power. Its spiritual meaning is therefore "Extended Power. indicated either by the context or the inflection. represent spiritually the prolongation of movement to infinity. LA. Moreover. the sign of extension. wife of the then Order head. The word Beth is not only the letter B. Thus AL is not only a sound and a Divine Name. In studying the actual letters as we now possess them. each letter is also a number. which signifies the number 31. it is also the name of an Ox. and also each individual letter had its own essential meaning. and each word has a numerical value equal to the sum of its numbers. not." The same letters reversed. is formed from Aleph. in abridged format. I would place it about 1923. and the name of the letter is also the name of the object. In all ancient languages there was only one system of notation for both sound and number. From the Chaldean also was borrowed the vocalisation system by means of points placed above." . below. was written for the Hermetic Order of the Stella Matutina (called the Golden Dawn prior to 1900) by Mrs. first published in English in 1921. It is also 30 plus 1 = 31. 3. Even today. It represents virility. or simply HE. Unite these two letters and you have AB or ABA = Father. Used as a vowel (U or OU). of. U. and an interior dwelling place. a glass of water. the third person singular of rhe verb To Be. and has the peculiarity of transforming a verb from the present to the past or from the past to the future. The letter Heh (Window) merits special attention. no orthodox Jew attempts to utter it." It is the root of the verb "To Be. Vau (Pin or Hook) is a letter equivalent to 0. also. It is therefore convenient to use the point to indicate the sound since its symbolism differs widely according to its pronunciation. It is frequently used as an article. "and. 2. it may be translated as. AHIH can be adumbrated as "That which Is-Was. or V. the source of physical existence: the breast. When the significant Yod is added it becomes TETRAGRAMMATON-YHVH. 4. Aleph (Ox) is the sign of power. the principle Deity names. afterwards. To Exist" and is used to denote the source of human life in the Name HIH which we translate as EVE. source of nourishment. 6. Vau is used as a conjunction and is placed at the beginning of a word. it is a sign of action. Thus YH is Absolute Life.Letters of the Hebrew Alphabet Now let us consider the abstract symbolism of each of the 22 Letters of the Hebrew Alphabet: 9 1. divisible nature. and in this aspect it indicates an abstraction which no modem language can render adequately. Beth (House) is interior action. thus. stability. or a canal which organises or controls inflection or sound. Gimel (Camel) is the sign of organic development. when united with a vowel sound. It may be translated as either E or H and is closely akin to Cheth in meaning as well as form." In this respect it is used as a prefix or an affix.Will be. Immutable." but it links words together more intimately than any of these. that. then. but which also may be given as HUA. this. In these . It forms. It represents mankind as the ruler of earth. It is the symbol of Universal Life. and may be translated as "the. 5. Daleth (Door) is the sign of abundance from division. Unity. As a V. Eternal. hence the throat. the Inviolable Name which must not be taken in vain and which was only intoned by the High Priest upon entering the Holy of Holies. the breath. It may be transliterated as the letter Z. an enclosure upon which labour must be expended. inspiration. then. On the abstract spiritual plane we have the Divine Creator. It is a symbol of the flame detached from any material base. free. breath or soul. Finally a haven.. 9. By a natural transition we get the phallic symbol of creative power. for. Yod is another letter of profound symbolism of deep significance." 12. the unfolded wing of a bird. air. hence a sword or arrow. when. Zain is a hissing sound of something passing through the air.10 The Kabbalah of the Golden Dawn aspects it no longer represents the junction of two things (as a hook. care. or goal. a roof protecting man's family as the serpent protects her eggs. Hence RUCH "the wind. Heh is life and Vau in the midst gives the peculiar human character to the word which indicates "expansion. "because. the sign of organization. meditation. From this letter transmutes HUH. Cheth (Fence. and carries in itself something of the symbolism of both of these. The hieroglyphic interpretation is that of a hand. according to. knot. or link)." Vocalized by Yod it signifies KY. Used as an article of preposition it may be translated as "similar. suggesting the dazzling appearance of a ray of light falling on polished metal. thus the symbol of creation. but a hand held out in action. 10. javelin or spear. the outstretched arm of man. reflection. Lamed in a material form suggests any form of an extension. It forms a link between Cheth. 8. wind. labor. both in form and in significance. eye. From that we get the idea of a shield. into YHVH-the Ineffable Supreme. but as it is more closed in form so it can be more guttural in sound and of a material connotation. therefore a receptacle: the power of assimilation. shelter. the sign of manifest life. but on a lower plane. hence the universal tradition of the serpent guarding treasure. the feminine source of life. a fist: hence the hollow. It signifies life." 7. rather it is the symbol of light. hence the . Thus in concrete example it indicates a field. Teth in its hieroglyphic form shows a coiled serpent protecting her eggs." because Resh is movernent. 11. and Girnel. It implies effort. the leaping creative impulse. Kaph hieroglyphically represents the closed or half closed hand. sound. refuge. It also denotes the refraction of light. Enclosure) is a letter closely allied to Heh. This is more clearly defined when we realise that Nun Final is augmentative and emphasizes the individuality." Hieroglyphically we may say that Mem indicates rough water. Joined to Beth. possibly a deduction from rhe peculiar movement of the serpent. the Heavens." 13. offspring. Ayin. while Mem Final suggests rather still. Mem is the sign of plastic or passive action. With the letter Shin prefixed we get ShMIM (SHAMAIM). quantity which brought down from the abstract to the concrete becomes negation. Conversely LA signifies an indefinite. not. The duplicate link forms a prop. From this is derived NBIA. unfolding. there seems to be little likeness between the letter and the symbol. Nun at the end of a word is the converse. It is the image of all circular and spiral movement. with. ecstacy. 16. it becomes BN (Ben-Son). It therefore represents an Extension of Power. Superficially. Nun shows an image of produced or reflected existence. prophecy. but inside our head lies a 11 . But when these interpretations are raised to the spiritual plane we perceive at once how significant this letter becomes. hence it represents hieroglyphically a fish. fruit. Hence ALHIM (Alohim) is the extension of the Power of Life to the nth degree. a prophet. 15. so hieroglyphically it is a duplication. not merely joining but supporting. Mem may be rendered as "from. When we come to consider it more carefully we find that it is indeed an extraordinary gift of the organs of vision. Samekh represents the development of the hissing sound of Zain. sea waves. Thus NB represents inspiration. calm water. the inhabitant of water. Used as an article or prefix. and here we must find one of the most curious and erudite survivals of occult knowledge. Nun at the beginning of a word suggests passive action. or peace. the genuine protective aspect of creative power. always used in the plural since the Final Mem is collective as water is the condensation of moisture. 14. contemplation folded in upon itself. signifies an eye.Letters of the Hebrew Alphabet further symbolism of the whiplash or ox goad. Hence vocalised as MEM it signifies water. the ethereal water or atmosphere. out of. and therefore unknown and incalculable. among. "no. Externally we have two eyes (shown by the two Yods at the top of the letter). the aspect of the Divine which is capable of creating without effort. or child. the sign of interior action. silence. omnipotence. hieroglyphically. Tzaddi represents all ideas of severance. One of the secondary results is the reaction upon the general muscular system. Placed at the end as Tzaddi Final. sometimes falsity or perversity. Hieroglyphically it represents an ear. and when used as a consonant almost always has an evil implication. development. it indicates us on towards an end. material existence giving the means of form. Abstractly we may trace a regular succession of descent and. Thus it symbolizes [an] interior hollow sound or noise and connotes materialism or emptiness. The complete letter is an exact counterpart of the complete organism and signifies the whole visual apparatus. It is transliterated as either P. Cheth the Life of nature. In sound it is the harder and more guttural sound of Kaph. pure being. 19. Qoph is a letter that has a guttural sound like Ayin which suggests its materialistic tendency.WH or NO. Kaph assimilated Life holding natural form and Qoph. in which case it approximates rather to the meaning of Vau. It marks at once. These glands are connected with the external eyes by delicate nerves. 18. Resh is the letter par excellence.00 . Peh as a hieroglyphic of an open mouth. concretely it represents the hook by which something may be caught or ended. or as PH. and therefore it is transliterated as AA . the sign of movement.12 The Kabbalah of the Golden Dawn small body. Manifest Existence. Symbolically it becomes an implement or instrument by which man may accomplish an act or defend himself. It is significant of repression and decision. 20. It is the physical aspect ofVau. Phonetically. naturally symbolizes speech. though it is harder and more abrupt. in which case it closely resembles Beth in meaning as well as form. On a much higher plane it represents a refuge for man. one (or rather two closely connected) of [the] socalled "ductless glands" of modem physiology-the pineal and the pituitary glands. Placed at the beginning or words it indicates the movement which carries us on towards an end. In sound it falls into the same group as Zain and Samekh. 17. Thus Heh-Universal Life. force and restraint. as when the external eyes are exercised in certain methods they awake a definite response in the internal gland-the "third eye" of legend. Avin represents the opening of the glottis (in the throat to make a guttural sound). solution. Hieroglyphically it is the head of man for Resh directs the move- . Joined to the first letter of the alphabet it indicates ATh-the essence. 22. action. by which its sound is produced. sympathetic.Letters of the Hebrew Alphabet ment of his whole body. sacred to THOTH. It can be described as being analogous to a captain. the beginning of primeval movement. Hence RASHITH HA GILGAL1M-the vortex. the innermost self of a thing or person. 21. Shin is the symbol of movement and duration. so Shin symbolizes the bow itself. Hence we are told that the Three Paths of the Tree of Life form QShT (Quesheth) the Bow.11 the material sign of reciprocity between God and man. The creative elemental fire. Geometrically it represents the semiarc of a circle whereas Resh is the straightforward movement of a radius and Samekh a spiral. or by a slight alteration in focus. Tau is the last letter of the Hebrew alphabet and represents a glyph of the cross.l'' Hence the word AUR-fire. the name still retained to indicate the ancient form of the cross-the tau. It is the center unfolding to the circumference. indeed. Refer to the [-[0 ritual of rhe Zelator of the Golden Dawn. the Sphere of the Elements. It completes the symbolism of Zain and Sarnekh and is in a sense bound to them. The letter Shin represents teeth. interchanging. It is probable. 13 It) II See CosmicDoctrine by Dian Fortune for detailed explanation of how this is accomplished. contrasted ASh with potential fire. but essential process which developed on a higher plane preliminary to any physical manifestation. Used as a prefix it indicates a double power of movement and of conjunction. the renewal of all movement. of that which is mutual. . and in this form it is repeatedly used by Moses as a prefix in his account of creation to indicate that he is not describing a material or individual. It is the sign of reciprocity. the initiative movement which predicates life and ultimate form. By analysis we find that the Divine Name SHADDAI represents the oversearching heavens protecting the fecundity and abundance of nature-hence Providence. that the letter was originally written in the form of a modem T and was gradually elaborated to distinguish itself from Daleth. the culminating point of all things. for Zain is an arrow and Samekh the bow string. It may be pronounced either SS or SH and it usually has a point above it to indicate which of the two sounds is to be used. the perpetual vibrations building up matter. . TWELVE SONS OF JACOB GO DOWN \NT~ EGYPT WIT\-\ TI-IE.l \=A"TI-lE.R t1.~ 1:1 The Angels of the Schemhamphoresch.14 The Kabbalah of the Golden Dawn TI-lE. is aware of the importance ascribed In Kabbalistic magic to the Holy Name of God in the Jewish tradition. Also see "Schemamphoras. Amiens 1823.Hamphoresch or the Divided Name By the time an aspiring Golden Dawn member had reached the Grade of Philosophus. few were able to utilize it correctly. I would refer the reader also to the work of Lenain in his eight-volume treatise la Science Cabalistique. Dulsburg. 15 .CHAPTER THREE Schem . As the Jews were forbidden to utter this name. 14-786. which corresponds to the Sephirah of Netzach on the Kabbalistic Tree of Life. and Frankfurt which is an inferior work to the one given here. which I feel is the basis for the Mathers paper given here." Mss 14. 14-187 at the Bibliotheque Nationale. British Museum Library. lind of magic in particular.785. It is probable that. however. lind one which concerns the deepest secrets of the Kabbalah in general. except in rare ritual circumstances. the Tetragrammaron-i-YHVH. Even the novice magician. over the course of some 2. for a more indepth coverage of the Schemphamphoresch. which has it as YAHVAH. and Harley 6482. he or she was permitted to study a manuscript called the Schem-hamphoresch. 12 It cannot be denied that this is a difficult paper..000 years the true pronunciation has been 10st13 and it was subsequently II This rext is not to be confused with that of the same name that was published by Andrew Luppis II in 1686 in Wesd. I have recently come across a reference to the true pronunciation of YHVH in the Edgar Cayce readings. apart from the most gifted und dedicated members of the Order. Four is the number of letters of ADNI which is its representative and Key. which were for the healing of the nations. the letters of the Name) give glory. each name an Absolute Idea and Ruling Power of the Great Name YHVH-TETRAGRAMMATON. but its verse numbers do differ from those given in rhe English Authorized Versions.. Even in lesser magical or spiritual workings. by itself. For this reason the aspiring magician gave a great deal of study to the many arcane teachings involving the name of God. the Lord of the Universe. the four and twenty Elders fall down before him. the 24 Thrones of the Elders of the Apocalypse. is purported to express some one particular aspect or another of the Divine universal principle. or God. to Him. These are also 14 Mathers is referring to the fact that each of the 72 angelic names fonned is related to a specific bib- lical verse which has the name YHVH in it. God. each ray of which is a name. forming a name of 8 letters. The following paper is an abridged version written by Mathers for Golden Dawn members: This refers to the 72 Names derived from the Four Letters of the name of YHVH. each of whom wears on his head a Golden Crown of 3 rays. One such teaching was the SchemHamphoresch document. One of the ways to achieve this lay in the correct invocation of one of the God's names. etc. or the Golden Dawn magician for that matter. which is thus mystically shown in the name YHVH as under. thus IAHDVNHY. (that is.14 The latter name is bounded with the former and united thereto. Eight multiplied by 3 (the number of the Supernal Triad) yields the 24 Thrones of Wisdom. A Hebrew Bible is necessary for this process. and cast their Crowns before the Throne. from Psalms. The ultimate aim of the Jewish mystic. each of which. "Schem-hamphoresch" is sometimes termed "The Complete Name. namely. . And the number of the 24 of the Thrones multiplied by the 3 raysof the Crowns = 72." And these 72 names are written on the leaves of the Tree of Life. or as the Book of Revelation says: "When the living creatures (the 4 Kerubi." meaning that it includes all other names. the invocations of divine and angelic names was of crucial importance. the Crowns which each bear 3 of the 72 names). was to attain to union with the source of all creation.16 The Kabbalah of the Golden Dawn necessary to vocalize the separate letters for invocation in the manner YOD HEH VAU HEH. etc. the Name of God of 72 letters. and the Pillar of the Cloud removed from before them and stood behind them. removed and went behind them. . which signifies Mercy and Beneficence. These are the verses. the second from left to right. As it is said "And Thy Name is in Him. and 21st verses of the XIVth Chapter of the Book of Exodus each consists of 72 letters. and also how their signification is to be found. and Tetragrarnmaron caused the sea to go back by a strong East Wind all the night. 20th. the first from right to left. and in others of the name AL. yet it gave light by night. 72 names of the Angels are formed by the addition in some cases of the name YH. or the 72 names of the Deity expounding the Powers of the Name YHVH." These three verses are now to be written at length. which are the SCHEMHAMPHORESCH." 21st Verse "And Moses stretched his hand over the sea." 20th Verse "And it came between the camp of Egypt and the camp of Israel. and the third from right to left.Shem-Hamphoresch the 72 rounds on the Ladder of Jacob on which the Angels of God ascended and descended. The 72 names of the Deity are thus obtained: The 19th. and made the sea dry land and the waters were divided. and each sign has 3 U To obtain a clear picture of how thts is done it is necessary to obtain a Hebrew translation of these verses. which signifies Severity and Judgement. It will presently be shown how the 72 angels' names are formed from the 72 Names of the Deity. and as they each contain 72 letters. one above the other. Then each column will give a word of three letters and there will be 72 names of three letters each. and there was the cloud and the darkness. From these 72 names.or sets of 5 degrees of the Zodiac." These 72 angels rule over the 72 Quinaries. and the one came not near the other all night.P 17 19thVerse "And the Angel of Elohim which went before the camp of Israel. and therefore each Dccanate or set of 10 degrees of a sign has 2 Quinaries. there will be 72 columns of three letters. The fourth division of 3 Signs. along with the angelic name. for their desired effect." 16 The Golden Dawn here has taken a modem approach to the Zodiac. are considered pan of the Practical Kabbalah. The first division of the 3 Signs is under the Presidency of YOD. This document was given out in two parts. The second is given in the Appendix and has the Seals of the Angels and was given out at the 5=6 level. They are further classed as belonging to the Decanates of the Zodiac with Z Quinaries to each decanate. which. though in its inception. . and each name of Deity 3. using signs and planets. headed by the Fiery Sign Leo. is under the Presidency of Heh (Final) the letter of Earth. headed by the Earthy Sign Taurus. when repeated numerous times. 16 The 72 Angels of the SchemHamphoresch are further divided into Four Great Divisions of 18 each. And this is the formation as given above: Each Angel's name containing 5 letters. The third division of 3 Signs headed by the Airy Sign Aquarius is under the Presidency ofVau. the letter of Water. the letter of Air. yet the publishers retained the section on the Magical Images of the Decans which is superfluous.18 The Kabbalah of the Golden Dawn Decanates. The second division of 3 Signs headed by the Watery Sign Scorpio is under the Presidency of Heh. my Glory and He who lifteth up my head. art a Shield about me. each Division under the Presidency of one of the Four Letters of the Name YHVH. 1 have included the Mathers translation of the Biblical verses (and resisted tampering with his translation}. It is the most important section of the Schem-Hamphoresch. the letter of Fire. 0 Tetragrarnrnaton. IS See Magical Evocation by Franz Bardon for what can be considered a modem interpretation on the functions of the 7Z angels. the formation of the Schem-Hamphoresch probably dealt with simply the degrees of the zodiac. which are again allotted to the Planets in regular Order. I i The verse arrangement is taken from the original Mathers paper which was omitted in TheComplete GokJen DawnSystemo[Magic. It must be also pointed out that Mathers had the angelic names starting at a point 0 degrees Leo where other authorities have started the names from the inception of the aodiac measuring from 0 degrees Aries. NAMES AND MEANINGS OF THE 72 VERSES17-18 1st Angel NAME: Vahuaih SIGN: Leo PLANET: Saturn DEGREE: O~5 MEANING: God the Exalter PSALM 3:4: "And Thou. 0 my Strength. saving PSALM 6:5: "Return 0 Tetragrammaton." 3rdAngel NAME: Satiel SIGN: Leo PLANET: Jupiter DEGREE: 10-15 MEANING: Refuge. I will be confident in him. Fortress. 0 Tetragrammaton." 5th Angel NAME: Mahasiah SIGN: Leo PLANET: Mars DEGREE: 20-25 MEANING: Seeking safety from trouble. to help me make haste. and He answered me and out of all my fears He delivered me." 4th Angel l 9 NAME: Nghelamiah SIGN: Leo PLANET: Jupiter DEGREE: 15-20 MEANING: Concealed. deliver my soul. be not far off. PSALM 34:5: "I sought 'Ietragramrnaton.Shem-Hamphoresch 19 2nd Angel NAME: Yelauiel SIGN: Leo PLANET: Saturn DEGREE: 5-10 MEANING: Strength PSALM 22:20: "And Thou. my God. save me because of Thy mercy. Confidence PSALM 91:2: "I will say unto Terragrammaton. My refuge and fortress. ." I') Regardie gives this angel's name as Olrniah while Lenain gives it as Elemiah. " 8th Angel NAME: Kehethel SIGN: Virgo PLANET: Sun DEGREE: 5-10 MEANING: Adorable. PSALM 95:6: "Come ye. shew forth among the nations His deeds. declaring. long suffering and plentiful of Mercy." 9th Angel NAME: Hazeyael SIGN: Virgo PLANET: Venus DEGREE: 10-15 MEANING: Merciful PSALM 25:6: "Remember Thy tender mercies. PSALM 9:12: "Sing Psalms unto Tetragrammaton Who inhabiteth. we will bow down and bend before Tetragrammaton who hath made us. and Thy mercies. 0 Tetragrammaton. for from of old they were." 7th Angel NAME: Akaiah SIGN: Virgo PLANET: Sun DEGREE: 0-5 MEANING: Long suffering PSALM: 103:8: "Merciful and gracious is Tetragramrnaton." .20 The Kabbalah of the Golden Dawn 6th Angel NAME: Lelahel SIGN: Leo PLANET: Mars DEGREE: 25-30 MEANING: Praiseworthy. " 12th Angel NAME: Hihaiah SIGN: Virgo PLANET: Mercury DEGREE: 25-30 MEANING: Refuge PSALM 10:1: "Why 0 Tetragrammaton. and shout for Joy. why wilt Thou hide Thyself at times of trouble. as we have hoped in Thee." . and there shall arise the God of my salvation. upon us. PSALM 18:47: "Liveth Tetragrammaton. and sing Psalms.Shem-Hamphoresch 21 10th Angel NAME: Eldiah SIGN: Virgo PLANET: Venus DEGREE: 15-20 MEANING: Profitable PSALM 33:22: "There shall be Thy mercy." 11th Angel NAME: Leviah SIGN: Virgo PLANET: Mercury DEGREE: 20-25 MEANING: Meet to be exalted. break ye forth. and blessed by my Rock. 0 Tetragrammaton." 13th Angel NAME: Iezalel SIGN: Libra PLANET: Moon DEGREE: 0-5 MEANING: Rejoicing over all things. all the Earth. PSALM 98:4 "Shout ye to Tetragrarnmaton. wilt Thou stand afar. PSALM 94:22: "And Tetragrammaton is become unto me a refuge.22 The Kabbalah of the Golden Dawn 14th Angel NAME: Mebahael SIGN: Libra PLANET: Moon DEGREE: 5-10 MAANING: Guardian and preserver. how excellent is Thy Name in all the Earth. PSALM 88:2: "0 Tetragrammaton. and in the night before Thee. praying day and night. a high place for seasons in distress." . and my God is the Aid of my Hope. our Lord. God of my Salvation in the day I have cried." 17th Angel NAME: Laviah SIGN: Libra PLANET: Jupiter DEGREE: 20-25 MEANING: Is Wonderful PSALM 8:I: "0 Tetragrammaton." 16th Angel NAME: Hoqamiah SIGN: Libra PLANET: Saturn DEGREE: 15-20 MEANING: Raise up. PSALM 9:10: "And Tetragramrnaton shall be a high place for the oppressed." 15th Angel NAME: Harayel SIGN: Libra PLANET: Saturn DEGREE: 10-15 MEANING: Aid. PSALM 120:1. consecutively. and He heard me. and He inclined unto me." 20th Angel NAME: Pheheliah SIGN: Scorpio PLANET: Mars DEGREE: 5-10 MEANING: Redeemer. give a fuller meaning than the single verse. from lying lips." 19th Angel NAME: Livoih SIGN: Scorpio PLANET: Mars DEGREE: 0-5 MEANING: Hastening to hear. and let them rejoice over me. my God. 2:20 "In my distress I cried to Thee 0 Tetragrarnmaton. . I expected Tetragrammaton. liberator. 23 18th Angel NAME: Keliel SIGN: Libra PLANET: Jupiter DEGREE: 25-30 MEANING: Worthy to be invoked." "Deliver my soul 0 Tctragrammaton. PSALM 25:24: "Judge me accordingly to Thy righteousness." 21st Angel NAME: Nelakhel SIGN: Scorpio PLANET: Sun DEGREE: 10-15 MEANING: Thou alone. ltl There are two verses associated here which when placed together. and from deceitful tongues. Terragrammaton.Shem-Hamphoresch. Just to me. and heard my cry. PSALM 40:2: "Expecting. Trust in Thy mercy. PSALM 121:5: "Tetragrarnmaton Keepeth Thee. Tetragrammaton is Thy shadow upon Thy right hand. wonderful." ." 23rd Angel NAME: Malahel SIGN: Scorpio PLANET: Venus DEGREE: 20-25 MEANING: Turning away evil.24 The Kabbalah of the Golden Dawn PSALM 31:15: "And in Thee I have confided. will tell of all Thy wondrous works. and those who trust in Him. PSALM 121:8: "Tetragrammaton will keep thy going out and thy coming in from now until Ever. the enlarger. PSALM 33:18: "From Tetragrammaton is a blessing uponthose that fear Him." 25th Angel NAME: Nethhiah SIGN: Sagittarius PLANET: Mercury DEGREE: 0-5 MEANING: Wide in extent. o Tetragrammaton. I have said Thou art my God. PSALM 9:1: "I will give thanks unto Tetragrammaton with all my heart." 24th Angel NAME: Hahauiah SIGN: Scorpio PLANET: Venus DEGREE: 25-30 MEANING: Goodness in Himself." 22ndAngei NAME: Yeiael SIGN: Scorpio PLANET: Sun DEGREE: 15-20 MEANING: Thy right hand. and Tetragrarnmaton is with them who uphold my soul." 28th Angel NAME: Sehaiah SIGN: Sagittarius PLANET: Moon DEGREE: 15-20 MEANING: Taker away of Evils." 29th Angel NAME: Rayayel SIGN: Sagittarius PLANET: Saturn DEGREE: 20-25 MEANING: Expectation." 25 27th Angel NAME: Irthel SIGN: Sagittarius PLANET: Moon DEGREE: 10-15 MEANING: Deliver PSALM 140:2: "Deliver me 0 Tetragrammaton. from the Evil Man.12: "0 Tetragrammaton be not far from me. Elohim helpeth me. PSALM 119:145: "I have called with all my heart. 0 my Tetragrarnrnaton make haste for my help. I will preserve Thy statutes. PSALM 54:4: "Behold." . answer me Tetragrammaton. PSALM 71.Shem-Hamphoresch 26th Angel NAME: Heeiah SIGN: Sagittarius PLANET: Mercury DEGREE: 5-10 MEANING: Heaven in secret. from the Man of violence preserve Thou me. and all His works are in Truth." 32ndAngel NAME: Vesheriah SIGN: Capricorn PLANET: Jupiter DEGREE: 5-10 MEANING Upright. that they are in vain. PSALM 33:4: "For Upright is Tetragrammaton of the Word. I will make mention of Thy righteousness even of Thine only.26 The Kabbalah of the Golden Dawn 30th Angel NAME: Evamel SIGN: Sagittarius PLANET: Saturn DEGREE: 25-30 MEANING: Patience. PSALM 94: 11: "Tetragrammaton knoweth the thoughts of man." 31st Angel NAME: Lekabel SIGN: Capricorn PLANET: Jupiter DEGREE: 0-5 MEANING: Teacher. 0 Adonai. PSALM 71:16: "I will go in strength 0 Tetragrarnrnaton: 0 Adonai. 0 Tetragrammaton. PSALM 71:5: "For Thou art my Hope. my confidence from my Yourh." ." 33tdAngel NAME: Yechuiah SIGN: Capricorn PLANET: Mars DEGREE: 10-15 MEANING: Knower of all things. I have loved the habitation of Thy house and the place of the abiding of Thine Honour. PSALM 26:8: "0 Tetragrammaton. tum us and cause Thy Face to shine upon us." 37th Angel NAME: Anaiel SIGN: Aquarius PLANET: Venus DEGREE: 0-5 MEANING: Lord of Virtues. and we shall be saved." 36th Angel NAME: Mendiel SIGN: Capricorn PLANET: Sun DEGREE: 25-30 MEANING: Honourable." 35th Angel NAME: Keveqaiah SIGN: Capricorn PLANET: Sun DEGREE: 20-25 MEANING: To be rejoiced in. now and for ever. PSALM 80:18: "0 Tetragrammaton Elohim Tzaboath." .Shem-Hamphoresclt 27 34th Angel NAME: Lehahaih SIGN: Capricorn PLANET: Mars DEGREE: 15-20 MEANING: Clement. merciful. PSALM 116:1: "I have rejoiced because Tetragrammaton hath heard the voice of my supplication. PSALM 131:3: "Let Israel trust in Tetragrammaton. 0 Tetragramrnaton. PSALM 30:2: "Hear. art my refuge. from a tongue of guile. Thou hast Thy refuge in rhe Most High. PSALM 91:9: "Because Thou." ." 40th Angel NAME: Yeizael SIGN: Aquarius PLANET: Mercury DEGREE: 15-20 MEANING: Making joyful. PSALM 88:14: "Why 0 Tetragrammaton." 41st Angel NAME: Kehihel SIGN: Aquarius PLANET: Moon DEGREE: 20-25 MEANING: Triune. repelled Thou my soul." 39th Angel NAME: Reheael SIGN: Aquarius PLANET: Mercury DEGREE: 10-15 MEANING: Swift to condone. and hidest Thy face from me.28 The Kabbalah of the Golden Dawn 38th Angel NAME: Chaamiah SIGN: Aquarius PLANET: Venus DEGREE: 5-10 MEANING: Hope of all the ends of the Earth. PSALM 12:2: "0 Tetragrammaton deliver my soul from a lip of lying. and be gracious unto me Tetragrammaton. 0 Tetragrammaton. be Thou my Helper. and teach me Thy Judgements. 0 Tetragrammaton." 45th Angel NAME: Saelaih SIGN: Pisces PLANET: Jupiter DEGREE: 10-15 MEANING: Mover of all things. PSALM 88:13: "And I. my foot hath been moved. and in the morning my prayer shall come before Thee. PSALM 94:18: "When I said." 43rdAngel NAME: Vavaliah SIGN: Pisces PLANET: Saturn DEGREE: 0-5 MEANING: King and Ruler. please Thee. PSALM 119:108: "Let the freewill Offerings of my mouth. Thy mercy. have cried. 0 Tetragrammaton. 0 Tetragrammaton. will uphold me. He shall preserve thy soul.Shem-Hamphoresch 29 42ndAngel NAME: Mikhael SIGN: Aquarius PLANET: Moon DEGREE: 25-30 MEANING: Who is like unto Him. PSALM 121:7: "Tetragrammaton shall keep thee from all Evil." 44th Angel NAME: Ilhaiah SIGN: Pisces PLANET: Saturn DEGREE: 5-10 MEANING: Abiding for ever. unto Thee." . " 47th Angel NAME: Aslaiah SIGN: Pisces PLANET: Mars DEGREE: 20-25 MEANING: just judge." 48th Angel NAME: Mihel SIGN: Pisces PLANET: Mars DEGREE: 25-30 MEANING: Sending Forth as a father." 49th Angel NAME: Uhauel SIGN: Aries PLANET: Mars DEGREE: 0-5 MEANING: Great and Lofty. and His Mercies are over all His works. PSALM 92:5: "How Great have been Thy Works 0 Tetragrarnmaton. very deep have been Thy devices. in the sight of the Nations hath He revealed His justice. PSALM 98:2: "Tetragramrnaton hath made known His salvation.30 The Kabbalah of the Golden Dawn 46th Angel NAME: Ngharaiel SIGN: Pisces PLANET: jupiter DEGREE: 15-20 MEANING: Revealer PSALM 145:9: "Tetragrammaton is good unto every man. PSALM 145:3: "Great is Tetragrammaton and greatly to be praised. and unto His greatness there is not an end." . Shem-Hamphoresch. slow to anger and abounding in Mercy. and I will sing Psalms unto the Name of Tetragrarnmaton Most High. 0 Tetragrammaton that righteous are Thy Judgements. PSALM 119:75: "I have known." 52ndAngel NAME: Amamiah SIGN: Aries PLANET: Sun DEGREE: 15-20 MEANING: Covered in darkness." 51st Angel NAME: Kechasheiah SIGN: Aries PLANET: Sun DEGREE: 10-15 MEANING: Secret and Impenetrable. and in faithfulness hast Thou humbled me. PSALM 104:31: "The Glory of Tetragrammaton shall endure for ever. 31 50th Angel NAME: Deneyael SIGN: Aries PLANET: Mars DEGREE: 5-10 MAANING: Merciful Judge PSALM 145:8: "Merciful and gracious is Tetragrammaton. PSALM 7:17: "I will give thanks unto Tetragrammaton according co His righteousness." . Tetragrammaton shall rejoice in His works." 53rdAngel NAME: Nangel SIGN: Aries PLANET: Venus DEGREE: 20-25 MEANING: Caster down of the Proud. and Thy memorial from generation to generation. and lifteth up all those who are down." 55th Angel NAME: Mibahaih SIGN: Taurus PLANET: Mercury DEGREE: 0-5 MEANING: Eternal. and His Kingdom ruleth over all.32 The Kabbalah of the Golden Dawn 54th Angel NAME: Nithael SIGN: Aries PLANET: Venus DEGREE: 25-30 MEANING: Celestial King. PSALM 115:11: 'lYe who fear Tetragrammaton." 56th Angel NAME: Puiael SIGN: Taurus PLANET: Mercury DEGREE: 5-10 MEANING: Supporting all Things. PSALM 103:19: "Tetragrammaton hath established His Throne in Heaven. PSALM 102:12: "But Thou 0 Tetragrammaton. confide in Tetragrammaton." ." 57th Angel NAME: Nemamaiah SIGN: Taurus PLANET: Moon DEGREE: 10-15 MEANING: Lovable. shall endure forever. PSALM 145:14: "Tetragrammaton upholdeth all those who fall. their Help and their Shield is He. and Holy in all His Works. let the Name of Tetragrammaton be praised. Tetragrammaton." 60th Angel NAME: Metzrael SIGN: Taurus PLANET: Saturn DEGREE: 25-30 MEANING: Raising up the oppressed.Shem-Hamphorescn 33 58th Angel NAME: Yeileel SIGN: Taurus PLANET: Moon DEGREE: 15-20 MEANING: Hearer of cries. PSALM 113:3: "From the rising of the sun to the going down of the same." 59th Angel NAME: Herachael SIGN: Taurus PLANET: Saturn DEGREE: 20-25 MEANING: Permeating all Things. how long." 61st Angel NAME: Vamibael SIGN: Gemini PLANET: Jupiter DEGREE: 0-5 MEANING: The name which is over all. PSALM 6:3: "And my soul hath been greatly troubled. PSALM 145:17: "Righteous is Tetragrammaton in all His Ways. PSALM 118:2: "Let the Name of Terragrammaton be praised from this time forth and for evermore." . and Thou. " 63rdAngel NAME: Nghaneauel SIGN: Gemini PLANET: Mars DEGREE: 10-15 MEANING: Rejoicing PSALM 100:2: "Serve Tetragrammaton with Joy.34 The Kabbalah of the Golden Dawn 62ndAngel NAME: lahahel SIGN: Gemini PLANET: Jupiter DEGREE: 5-10 MEANING: Supreme Ens or essence. PSALM 90:13: "Return 0 Tetragrammaton how long! and repent Thee concerning Thy servants. in Thy Mercy keep me alive. the eyes of Tetragrammaton is unto those who fear Him. 0 Terragrammaton." ." 65th Angel NAME: Damabaiah SIGN: Gemini PLANET: Sun DEGREE: 20-25 MEANING: Fountain of Wisdom. PSALM 119:159: "See how I have loved Thy Precepts. enter those who fear Him." 64th Angel NAME: Mochaie1 SIGN: Gemini PLANET: Mars DEGREE: 15-20 MEANING: Vivifying PSALM 33:18: "Behold. unto those who hope in His mercy. unto those who hope in His mercy. " 69th Angel NAME: Rohael SIGN: Cancer PLANET: Mercury DEGREE: 10-15 MEANING: Beholding alL PSALM 16:5: "Tetragrammaton is the portion of my inheritance and my cup. PSALM 106:1: "0 give thanks unto Tetragrammaton. and He shall give the desire of thy heart.Shem-Hamphorescli 35 66th Angel NAME: Menqel SIGN: Gemini PLANET: Sun DEGREE: 25-30 MEANING: Nourishing AlL PSALM 38:21: "Forsake me not 0 Tetragrammaton. for He is good. my God be not Thou far from me. for His mercy endureth forever. PSALM 37:4: "Delight in Terragramrnaron. Thou maintainest my lot." ." 67th Angel NAME: Aiael SIGN: Cancer PLANET: Venus DEGREE: 0-5 MEANING: Delights of the Sons of men." 68th Angel NAME: Chabeoiah SIGN: Cancer PLANET: Venus DEGREE: 5-10 MEANING: Most Liberal Giver. " 21 This is [he only Biblical passage in the Schemhamphoresh that comes from Genesis and not Psalms. PSALM 108:30: "I will give thanks unto Tetragrammaton greatly with my mouth. ." 71st Angel NAME: Hevaiel SIGN: Cancer PLANET: Moon DEGREE: 20-25 MEANING: Lord of the Universe. PSALM 116:7: "Tum unto thy rest. PASSAGE: Genesis 1:1 :21 "In the Beginning Elohim created the substance of the heavens and the substance of the earth. 0 my Soul." 72ndAngel NAME: Mevamiah SIGN: Cancer PLANET: Moon DEGREE: 25-30 MEANING: End of the Universe.36 The Kabbalah ofthe Golden Dawn 70th Angel NAME: Yebamaiah SIGN: Cancer PLANET: Mercury DEGREE: 15-20 MEANING: Producing by His Word. for Tetragrammaton rewardeth thee. and in the midst of many will I praise Him. were applied by Westcott to the Sephirotic and Kabbalistic schemata of the Golden Dawn. Because many concepts of the Bahir are expanded upon in the Zohar (as published in Rosenroth's translation). It is also believed by the majority of Kabbalists that the book can originally be ascribed to Rabbi Nechunjah ben Hakana (around 75 B. and The BahiT. like those of the Zohar or the Hekaloth texts. and in 1896 he produced a translation under the title Book of Brilliance.CHAPTER FOUR The Early Books SEPHER BAHIR22-23 Most scholars of Hebraic literature are of the view that the Kabbalah was not committed to paper until the the end of the 12th century when the manuscript Bahir. or "Book of Brilliance" first appeared. The name Bahir is given in Job 27:21 "And now men see not the bright light which is in the clouds. 1979). For English translations see I' Bookof Brilliance. translated by Rabbi Kaplan (Weiser. Wynn Westcott.C.). There is little doubt that the concepts of the Bahir. made a deep study of the Bahir. One of the founding Chiefs of the Golden Dawn. As such it is considered to be the very earliest Kabbalistic document. translated by Wynn Westcott (privately printed." 37 . (896). some have considered the Bahir II. and Berachai. That existed before heaven and earth. Rabbi Berachiah says that Chaos was always there. It is a point that does not so much relate to creation as such. The statement given here by Rabbi Nechunjah seems closely allied to the Chinese Taoist view of creation. a belief that also echoes that of the Chinese Tao. The Bahir can be broken down into the following seven divisions: 1. Expounds the theory of Creation. such as the letter Beth being the first letter of the word Bereshith-Genesis. The Bahir consists of a series of discourses which have been compounded into roughly 30 brief pages. . All pervading and unfailing. without substance. The discussions in the Bahir are less sophisticated than those of the Zahar and give brief hints of things expounded more fully in the 2ohar. Its true name we do not know. Elizer. though the length of it seems to vary with the various editions. Without sound.24 Following Nechunjah's statement. as defined by Lao Tzu: There was something formlessly fashioned. and as such. At this point the importance of the Hebrew letters are brought into close scrutiny. In many instances reading the Bahir first and the various relevant texts in the Zahar. 24 Tao Te Ching. one can trace a gradual development of the concepts. where more in depth information is given. The Bahir really appears to be the basic essence on which the 20har proper was built. Dependent on nothing unchanging.38 The Kabbalah of the Golden Dawn to be an obscure part of those books. The various Hebrew teachers mentioned in the book include Rabbi's Akiba. though on closer examination the distinction between the two is very obvious. One may think that it is the Mother of all things under heaven. is a text of prime importance. or Dao as it is now called. Rahaumai. but more importantly refers to the transmutation of substance. This relates to the manner in which the Torah was given to the jews. 6. 5. the concept of the formation of the Soul is given. Discussion of the Seven Voices as heard by Moses on Mount Sinai. notes made by both Westcott and Kaplan in their translations more than adequately explain some of the hidden references to them. 1939). showing that both the male and female souls develop from each other. solves part of this problem by associating the descriptions to the Ashur type script. the hands have ten fingers. 25 Though the Sephiroth are not named directly in the Bahir. When compared with the later Zohar there are vast number of differences regarding the esoteric significance of the formation of the letters. It is obvious that we are looking at two periods of development of the Hebrew letters when comparing their etymological origins. Rabbi Kaplan. name of 72 letters. Descriptions of the Sephiroth. Shemhamphoresch. See The Golem of Prague by Yehuda Yudel Rosenberg (Warsaw. . Although not as sophisticated as that found in the Zohar. in his translation of the Bahir. relating to the ten Sephiroth with which both the heaven and the Earth were sealed. lS Westcott translation. It is thus. 7. Within the Bahir there is also a reference to what could possibly be described as the practical part of Kabbalism. which are given for the first time. insofar as it speaks of the making of a Golern/? by Rabba. "The Kabbalah and its Symbolism" by Gershom Scholern. 3. 10 The Golem was a man made of clay who was brought to life by Kabbalisric meditations and rituals. pages 158--204. The functions of the Kabbalistic Soul. Gives explanations of the formation of the first eight letters of the Hebrew alphabet from Aleph to Cheth. 4. whereas the Westcott translation uses a later script.The Early Books 39 2. and Talmudic Traditions. The application of putting any visionary experience to the test 27 28 See Odeberg's "Enoch 3" in which the Lesser Hekhalorh text is given. it is not surprising. the Lesser Hekhalorh text shows yet another stepping stone to Kabbalistic associations through the seven heavens. 29 )0 Also see "Secrets of Enoch" in Forgotten Books of Eden which some have considered as being Isr century.i" A further Hekhaloth text is the Biblical Book of Enoch which most Christian churches have not deemed as "inspired. and of the visions he experienced there. for various examples. a disciple of Nechunjah ben Hakana. Merkabah Mysticism." instead of Seven Heavens. See "Hekhaloth Text" in Kaplan's Meditation and the Kabbalah. The content of the Greater Hekhaloth is more in line with the title. It tells of a journey through ten Heavens and not the usual seven. and one wonders whether or not this methodology was part of the teachings Moses brought with him from Egyptian learning. but was possibly added to by other authors over the centuries. It appears though that this manuscript in Its original form was l st century. taught a particular form of Kabbalistic mysticism which later appeared in what is known as the Hekhaloth texts. . Scholars such as Scholem have considered it 3rd century and a corrupt manuscript.E. The Lesser Hekhaloth text is such an example.29 Part of the Merkabah vision is the use of certain symbols to enter various spiritual or psychological levels'S' (which we will call "heavens" for the sake of argument). but the framework from which they developed is very important. but of individual angels as well. as it is more concerned with the Merkabah itself. Generally the name "Merkabah" (Chariot) denotes the method. the Greater Hekhaloth relates [Q Seven Heavens in each Heaven. Scholem's "Jewish Gnosticism.40 The Kabbalah of the Golden Dawn THE HEKHALOTH TEXTS Ismael ben Elisha (in 130 C. This gives definitions and functions not only of various angelic choirs. This is not unlike the "Book Of Pylons" from the Egyptian Book of the Dead. The actual structure and formation of these palaces will be discussed in later chapters.).z7 One of the most interesting aspects of this manuscript from the occult viewpoint is the section on angelology. These tell how his own teacher took him on a journey of the Heavenly Palaces. providing details of additional Heavens or Palaces that the earlier Hekhaloth texts did not include. though most Biblical scholars firmly connect the book with pre-Christian times." Considering the contents. whereas the name "Hekhaloth" (Heavenly Palaces) refers to the place they visited. Like the Bahir. but over the years the two names have become confused with each other. since it concerns the teachings of Rabbi Ishmael ben Elisha. but since they were confined within certain belief structures many similarities between the visions would occur. This Sphere is then a duplicate by reflection. copied by Taylor inro his diary notes in the late 1920s. Arrived there. a simulacrum of the person of the Skryer is reflected into it along the thought ray. 11 Part of the Kabbalistic Soul which will be discussed in a later chapter. of the Sphere of Sensation. as shown in the following lecturer'! The symbol.The Early Books 41 was singularly important. and this united consciousness is then projected therein. a thought ray is sent to the corresponding part of the Sphere of Sensation of the Nephesch.V The thought ray is sent like an arrow from the bow. however. but this is speculation. direction. illuminated by the Higher Will. so that the consciousness in this projection is not quite so strong as the consciousness when concentrated in the Natural Body in ordinary Life. The Sphere being formed. a certain part of the consciousness must remain in the body to protect the thought ray beyond the Sphere of sensation (as well as the sphere itself at that point of departure from the thought ray) from attack by any hostile force. and acting through spiritual consciousness by reflection along the thought ray." In this Astral projection. varied from individual to individual. "Believe thyself to be in a place and thou art there. " There are a number of definitions of this word but generally one takes it to mean the astral body. It appears to be in the style of Mathers. right through the circumference of the Sphere of Sensation direct unto the place desired. As it is said. Apart from the experiences of Enoch. the next most important experience allotted to Merkabah is the Vision of Ezekiel. . This Inner Space concept was taken further by Golden Dawn Adepti who adopted the Merkabah concept to suit their own special needs. This sphere of Astral Light is partly drawn from the surrounding atmosphere. v I! This is from an unnamed and undated lecture from Whare Ra temple. place. A more modem viewpoint would term this an exploration of "Innet Space" in which the Kabbalist through special meditational techniques attempts to go through a series of projection workings where his visionary expressions accord with his teachings. of course. a sphere of Astral Light is formed by the agency of the Lower Will. or Plane being known whereon it is desired to act. These various archetypes. " It is also interesting at this point to note that the Sepher Yetzirah was mentioned in the two Talmuds and may have formed a type of bridge between standard Rabbinical views and that of the Kabbalists. considers that it was written in two parts. which he received in a vision. Also there is another mode of Astral projection which can be used by the more advanced Adept. The Merkabah relates to both ascent and descent. One legend asserts that the Prophet Abraham was the instigator of the theory of the book. as in the previous method. He disputes the claim of authorship to Rabbi Abba and relates the true author as being Joseph ben Uziel. giving some very convincing arguments in favor of the latter. and then projecting this whole sphere to the desired place. who was also said to have authored a text on the mysteries of the "Holy Alphabet. Adolphe . in his 1914 edition of the Sepher Yetzirah. Phineas Mordell. SEPHER YETZlRAH OR BOOK OF FORMATION The next Kabbalistic book of major proportion was the Sepher Yetzirah. or Book of Formation. and save to persons whose Nephesch and physical body are exceptionally strong and healthy. and to use it as a system of checks and balances against negative influences during the Astral trip. the whole operation of shying and rraveling in the Spirit Vision is of course fariguing. the first being the original and the second being added around the 6th century. This method of Astral projection was practiced only after the postulant had reached the Inner Order of the Golden Dawn and was experienced enough both to use and understand the various symbols. which can be explained Kabbalistically as traveling up and down the Tree of Life.42 The Kabbalah of the Golden Dawn The return taketh with a reversal of this process.D. casting his reflection therein. The exact date of its origin is usually thought to be somewhere between the 3rd and 2nd century A. This consisteth in forming a sphere from his own Sphere of Sensation. Some Kabbalistic authorities have ascribed authorship of this volume to Rabbi Abba ben Joseph. But this is nor easy to be done by any but the practiced Adept. The Name ofYOD '" First French Edition 1843. He wrote a reputable commentary on the Sepher Yetzirah which still exists today and which brought a new understanding of Kabbalism to the Jewry of his own era. The Three angelic Choirs of the Auphanium. Gaon Saadiah (892-942 C. . Mantua Edition. from Spirit came Air. It would be fair to say that up until the 9th century the main theme of Jewish doctrine was very much against Kabbalistic teaching. and from Air came Water. the composition of the world. also wrote a commentary on the Sepher Yetzirah. First published English translation in 1967. the main principal uniting all these factors being the application of the book to the Macrocosm as well as to the Microcosm. (3) The structure of man. Gulielmus Postellus did a Latin translation in 1552. Gaon Hai (939-1038). '". Seraphim and Kerubim are then named. and in many instances was aimed at trying to prevent it from being taught. Forthe most part they differ only slightly from the later English publication. such as "The Voice of God in its Power." The Sepher Yetzirah is a very different book in style from the Bahir and has none of the question and answer phrasing which is so characteristic of the Zoharic documents. I found a number ofEnglish translationsof various partsof the text at 'Whare Ra. a contemporary of Gaon Saadiah. (2) In the division of the year or in the distribution of time in which the year is the principal unit.). and one of those who did an enormous amount of Hebrew Linguistic research into Kabbalistic teachings. It also discusses the theory of the Lightning Flash and the hidden method of ascending "Jacobs Ladder" through meditation.E.34 divides the essence of the Sepher Yetzirah into the following: 0) In general. by University Books. Possibly one of the first published versions of the Sepher Yetzirah was in 1562. The book itself is broken down into six chapters: Chapter 1 gives the breakdown of the ten Sephiroth and the 22 paths. as well as other works that have strong Kabbalistic references.The Early Books 43 Franck. The formation of the elements is then discussed. 35 The actual title of the Sepher Yetzirah is a little ambiguous for instead of a being a study of the Sephiroth it in fact is concerned with the formation and structure of the Paths of the Kabbalah. but it was not for general publication. Paris. and from Water came Fire. I will be using the old Whare Ra translations. When quoting from Franck. was one of the first to give Kabbalism its full due as a metaphysical doctrine in its own right. in his The Kabbalah. which no doubt were done in the late 1880s by Golden Dawn members. head of the Persian Academy at Sura. This is particularly true of all the concepts involving geographical direction. . and North. Mem. Beth is placed with every other letter (excluding the one before it. East. Water. the six sides of the cube sealed with the six permutations of the letters YOD HEH and VAU of the Sacred Name. consisting of Height.East HVI . at one point during the ritual of the 4=7 Grade of Philosophus. For example. the Candidate is shown a diagram (see following page) and is told by the Hegemon: The Sepher Yetzirah divides the ten numbers into a Tetrad. and Fire. Water. The 22 letters are then formed into 231 gates. which are the throne on which the directions are based. Air.West VIH . the Three Mother Letters of Aleph.Height IVH . and Fire. answering to the Spirit of the Living Elohim: Air. diagrams. and Shin are directly related to the concept of Air. when combined with permutations of the Divine name YHVH. commonly called the "Cube of Space.South VHI . The directions proper actually starr in the text from the fifth. West. 37 The actual formation. of the letters here forms a cube. and a Hexad. Water. and Fire. Aleph) which gives 20 permutations. Depth. These gates are formed by adding each Hebrew letter with another letter." 38 The Altar as described in the Golden Dawn's Neophyre rituals is based on this chapter of the 36 Sephcr YetZirah. and teaching of the Golden Dawn. Gimel is paired with every The first four directions are Spirit.44 The Kabbalah of the Golden Dawn HEH VAU is then given as the Name which sealed the six directions of the Universe.North3S An observant student of either the Golden Dawn or the Kabbalah will notice that of all the Kabbalistic texts it is that of the Sepher Yetzirah which directly influenced parts of the rituals. The letters as a whole are then able to be broken down and related to everything created with particular emphasis being placed on the pronunciation.v" The following are the permutations:'? (5) (6) (7) (8) (9) (10) IHV . South.Dept HIV . following a certain pattern. For example the first letter Aleph is then placed with every other letter totalling 21 permutations. In Chapter 2. \ n V V rs-.The Early Books 45 N V N V (. ® VIH South o The Six Directio ns of Space rJ::\ . 8 . ~~?~E '" '" II I.f'O~O"'GI>1f}"''-9t:: L: -L:L:L: _L:L:L:I.::.::L:L:L:L: + I::: + I:: + + . + I~ I~ + 12: I~ + + + 1:= I~ D!o=n.- £Ie: I~ 10 Table 0[231 Permutations The 231 Permutations + ...46 The Kabbalah ofthe Golden Dawn l ~rt~~~e~~~~~ij~5~if. I:: I~ l~ I~ [8 Ii I~ I~ + + 18 t: . Body. Water. The same idea can be found almost identically expressed in the Mishna 3. The origin of the sky is fire. air and water. giving a total of 19 permutations. The Three Mothers are then associated with the year and the seasons. and Shin: the heavens were produced from Fire41. In the Year. Mem (water. head) for summer. where it says: God created in the World-Fire. the vast limitless space. . giving a total of 18 permutations. lungs) representing the temperate climate.\ The full aspect of this explanation is given in the section "Alchemy and the Kabbalah. Aleph-Mem-Shin is sealed with six seals and enveloped in the male and female. In Man. Mem. The total number of pairings are 23139 which were created from "nothing. and Air. not 242. Mem. belly) for the winter. Generat· ing the permutations as I have given them adds up to 231. with Aleph (air. . 411 Westcott translation. The translation by Papus is a little fuller:42 Three Principles are Shin. standing between Mem and Shin-Fire and Water. The text then goes on to say that the three Mothers are sealed with six rings-relating to the lower portion of the diagram. Daleth is paired with every other letter except those before it. Aleph. Chapter 3. water descends. cold and wet." A major concept dealt with in Chapter 3 is that of balance.heat. and Shin (fire.The Early Books 47 other letter except the ones before it." 41 This translation from the French was done by a former member of the Stella Matutina in New Zealand. Know. the Head. and air is the regulatory medium between them. think and imagine that fire supports water. fire. and Breast. the Earth from Water. and Air from the Spirit is as a reconciler between the Fire and the Water. Fire rises. 19 Westcott states in hIS translation of the Sepher YetZlrah that this permutation adds up to 242 and cites the Postellus Edition as giving the reason why 11 are omitted to get a total of 231. chest. AlephAir. The text then says:40 The Three Mothers in the world are Aleph. the origin of the earth is water. etc. Also associated with these letters are the seven directions of space. This diagram. during his enforced 12-year captivity. . On his death (accompanied by many strange manifestations of light and sounds) his son (Rabbi Ellezer) and assistant (Rabbi Abba) were said to have gathered his teachings together. the seven Sabbaths.P To simplify the associations of the Hebrew letters by way of analogy the astrological association is by far the easiest and most documented. 45 This entire chapter formed the basis for the complex Golden Dawn paper. certain sensory associations are further given to the seven Hebrew "double" letters. Grace \ Indignation. Peace \ War. Power \ Servitude. which formed the frame of the Zahar. Kaph. he is said to have written down the oral tradition of the Kabbalah that he had received. 43 Chapter 5 equates the 12 simple letters with the 12 zodiac signs. Riches \ Poverty.44 Overall this difficult chapter. 12 directions. THE ZOHAROR BOOK OF SPLENDOR The formation of the Zahar in manuscript form is said to have come from Simon ben ]ochai. 44 This chapter relates to the 1 ~ 10 grade of Zelaror when explaining the diagram of the Table of Shrcwbread. and the 12 months of the year. Daleth. shows the relationship of the elemental divisions of the zodiac in both partnership and opposites. and the seven planets. like rhar of the table of Shrewbread. were of great esotenc significance to the Golden Dawn. who further revealed to him the Kabbalistic mysteries. "Convoluted Forces. Fertility \ Solitude." For a simplified viewpoint of it see the forthcoming TheMagical Taro. It was here also that he communicated with the Prophet Elias. who lived in or around 150 to 170 C. 12 properties. seven heavens and earths. 43 The Zelator rituals of the Golden Dawn covers this in part in explaining the diagram of the sevenbranched candlestick. Wisdom \ Folly. Resh.E. which ate called double because of the pairs of opposite meanings that can be associated with each letter (Beth. Although first introduced in the First Order. chapter 6. by Pat and Chris Zalewski. they were later studied in great depth in the Second Order. the seven days of the week. Condemned to death by the Roman Lucius Aurelius Yerus (co-regent with Emperor Marcus Aurelius Verus).48 The Kabbalah of the Golden Dawn In Chapter 4. and Tau) such as Life and Death. Gimel. Peh.of the Golden Dawn. Rabbi Simon ben ]ochai escaped to some secluded caves where. Isaac offered her money but still she could not 'IIi There is no doubt that a certain amount of later material was appended to the original manuscripts. Isaac was informed that no original manuscript existed.The Early Books 49 The Seven-Branched Candlestick The ZOMr first appeared in Spain in 1290 when Moses de Leon passed out various manuscripts (written in Aramaic) which were purported to be the 20har as received by Simon ben Jochai. 46 When the 20har was first received by Jewry. On asking de Leon's widow to see the original papers that de Leon had copied from. . one Isaac of Acco came to visit de Leon and found that he had died. GENESIS (a) Commentaries (b) Tosseftoth (Additions) (c) Midrash ha Neelam (Secret Midrash) (d) Sithre Torah (Secrets of the Law) (e) Hashmaloth (Omissions) 2. which outlines the events he encountered with his widow. Cremona (Zohar ba Gado!). the second in 1558. His first criticism of de Leon. The Zohar proper is based on the commentaries on the first five books of the Bible.) The first edition was published in 1558. and is mentioned in the Geonim and also by St. Isaac's initial charge regarding the authorship of the 20har seems to have stuck. 400 pages. EXODUS (a) Commentaries (b) Midrash ha Neelam (continued) (c) Raaiah Mehemnah (Faithful Shepherd) (d) Sithre Torah (continued) (e) Idra de Maschcana (Assembly of the Sanctuary) (0 Siphra Pi Zeniouthra (Book of Concealment) (g) Hecaloth (Palaces) (h) Additions 47 Otzar Cahim. The 20har apparently had more than one name through the centuries and this has added to the confusion. Although something made him change his mind at a later date.E. (2ohar ha Keton). Virtually in the same breath as these claims Isaac actually cites the Zohat 47 and quotes passages from it as belonging to Simon ben [ochai. Agobard (around 800 C. is given in the Divrey Ya Hamin. . long after he had visited de Leon's widow. 700 pages. 1. and this has created a controversy that continues even today among Kabbalistic students. It was also called Midrashi Yerushalmi.50 The Kabbalah of the Golden Dawn produce the original manuscript and told him that it had never existed and that de Leon had created the 20har from his own teachings. with additions. Mantua. NUMBERS (a) Commentaries (b) Raaiah Mehemnah (continued) . ( i) Sabah Di Mishpatim (Discourse of the Ancient One in Mishpatim) 3. LEVITICUS (a) Commentaries (b) Raaiah Mehemnah (continued) 4.The Early Books 51 ~~--~----~~~-~-~~l I The Table of Shewbread. . Gershom Schclem cites 19 divisions. 48 48 For example. while Knorr Von Rosenroth has eight and C. Ginsburg eleven. seems to vary slightly with each different edition of the Zohar.52 The Kabbalah of the Golden Dawn (c) Idra Rabba Kadisha (Great Holy Assembly) (d) Additions 5. come and see) (g) Hibbootath Kadmaa (Main Assembly) The tabulations of these books. DEUTERONOMY (a) Raaih Mehemnah (b) Idra Zouta Kadisha (Lesser Holy Assembly) There are additional pieces of the Zohar that in reality do not fall into any of the above five parts. (a) Midrash Ruth (Commentary on Ruth) (b) Raze Derazin (Secret of Secrets) (c) Midrash Hazeerh (Commentary on the Song of Solomon) (d) Pekoodah (Explanation of the Torah) (e) Yenookah (Discourse of Youth) (f) Maamar to Hazee (The beginning. D. though. by the Golden Dawn. This is often called the Archetypal or World of the Spirit for here we have the very first impetus of an abstract idea that works on the broad outline of a concept of a plan. Generally. The Third World is that of Yetzirah and is the Vau force as well as being linked to the Sword Suit of the Tarot. This is the Creative World and shows that the idea or concept as formulated in Atziluth has now taken root in some sort of large framework and is being developed into some sort of workable structure. The Second World is that of Briah and relates to the Heh force and to the Suit of Cups of the Tarot. The First World is that of Atziluth and is linked to the Yod Force of the Divine Name and. each becoming more definitive than the one before it. or also divide the one Tree into four separate divisions. This is the World of ForrnaI ion showing the actual development of the ideas through the framework 53 .CHAPTER FIVE The Structure of the Tree THE FOUR WORLDS In Kabbalistic doctrine there are Four Worlds. or levels of existence. they can be applied to four separate versions of the Tree of Life. to the Tarot Suit of Wands. The worlds are said to represent the Four Letters of the Divine Name. The Structure of the Tree 55 of Briah. This is very much the Mental World where things have been brought through and are now down, so to speak, on paper. The Fourth World is that of Assiah and is the Heh Final Force and assigned to the Pentacles Suit of the Tarot. This is the world of the Material or Physical World. Now that the whole mental process of the idea has been assimilated this World now works on the physical plane of action, the end result of the lofty concepts as formulated in Arziluth. THE VEILS OF NEGATIVE EXISTENCE Before any understanding is possible of how the Sephiroth function, the primary structure of the way in which the Divine Energy enters the Sephiroth through the three Veils of Negative Existence must be understood. The following lecture on this subject is taken from MacGregor Mathers' introduction to the Kabbalah Unveiled, and was considered an unofficial side lecture on the subject to be studied by Golden Dawn Adepti: 34. The idea of negative existence can then exist asan idea, but it will not bear definition, since the idea of definition is utterly incompatible with its nature. "But," some of my readers will perhaps say, "your term negative existence is surely a misnomer; the state you describe would be better expressed by the title of negative subsistence." Not so, I answer; for negative subsistence can never be anything but negative subsistence; it cannot vary, it cannot develop; for negative subsistence is literally and truly no thing. Therefore, negative subsistence cannot be at all; it never has existed, it never does exist, it never will exist. But negative existence bears hidden in itself, positive life; for in the limitless depths of the abyss of its negativity lies hidden the power of standing forth from itself, the power of projecting the scintilla of the thought unto the utter, the power of re-involving the syntagma into the inner. Thus shrouded and veiled is the absorbed intensity in the centreless whirl of the vastness of expansion. Therefore have I employed the term "Ex-sto," rather than "Sub-sec." 35. But between two ideas so different as those of negative and positive existence a certain nexus, or connecting-link, is required, and hence we arrive at the form which is called potential existence, which while more nearly approaching 56 The Kabbalah ofthe Golden Dawn positive existence, will still scarcely admit of clear definition. It is existence in its possible form. For example, in a seed, the tree which may spring from it is hidden; it is in a condition of potential existence; is there; but it will not admit of definition. How much less, then, will those seeds which that tree in its turn may yield. But these latter are in a condition which, while it is somewhat analogous to potential existence, is in hardly so advanced a stage; that is, they are negatively existent. 36. But, on the other hand, positive existence is always capable of definition; it is dynamic; it has certain evident powers, and it is therefore the antithesis of negative existence, and still more so of negative subsistence. It is the tree, no longer hidden in the seed, but developed into the outer. But positive existence has a beginning and an end, and it therefore requires another form from which to depend, for without this other concealed negative ideal behind it, it is unstable and unsatisfactory. 37. Thus, then, have I faintly and with all reverence endeavoured to shadow forth to the minds of my readers the idea of the Illimitable One. And before that idea, and of that idea, I can only say, in the words of an ancient oracle: "In Him is an illimitable abyss of glory, and from it there goeth forth one little spark which maketh all the glory of the sun, and of the moon, and of the stars. Mortal! behold how little I know of God; seek not to know more of Him, for this is far beyond thy comprehension, however wise thou art; as for us, who are His ministers, how small a part are we of Him!" 38. There are three qabalistical veils of the negative existence, and in themselves they formulate the hidden ideas of the Sephiroth not yet called into being, and they are concentrated in Kether, which in this sense is the Malkuth of the hidden ideas of the Sephiroth, I will explain this. The first veil of negative existence is the AIN, Ain = Negativity. This word consists of three letters, which thus shadow forth the first three Sephiroth or numbers. The second veil is the AIN SVP, Ain Soph = the Limitless. This title consists of six letters, and shadows forth the idea of the first six Sephiroth or numbers. The third veil is the AIN SVP Avr, Ain Soph AUT = the Limitless Light. This again consists of nine letters and symbolizes the first nine Sephiroth, but of course in their hidden idea only. But when we reach the number nine we cannot progress farther without returning to the unity, or the number one, for the The Structure of the Tree number ten is but a repetition of unity freshly derived from the negative, as is evident from a glance at its ordinary representation in Arabic numerals, where the circle 0 represents the Negative and the 1 the Unity. Thus, then, the limitless ocean of negative light does not proceed from a centre, for it is centreless, but it concentrates a centre, which is the number one of the manifested Sephiroth ..." 57 -----/,,,/' A -- - ..... ............... -, l ""--, ,/ . : /' /R / I I J I I • " : " 50 PH I \ \ '., . .i p.' ~ /p ',~V , \, S0 PJ.( : .----'-,_. . ~..\\ , "" \ , \ \ I f I ./,.. '., /~~~·A-·"·",'.·~' <uHf\-'; '.--.'. , '. I I I I I ~ e. , ./ : ., , , \ \ \ ,l"fM.~ "'r c ...c~· ;oT N ': \ I I I I \ I \ \ 1/ \ I \ \\ , I I , I \ \ " ..- s,: >' / \ I J \ " "" " ,/ .....p ...................... ,I J _- v / >' /-",// ,,/ --- ------ --"" The Three Veils of Negative Existence The cloud-veils of the Ain formulating the Hidden Sephiroth, and concentrating in Kerher, the first Sephira. 58 The Kabbalah of the Golden Dawn THE TEN SEPHIROTH The actual word Sephiroth is plural and in meaning denotes "spheres" or "emanations" while the word Sephirah is singular. Because the Sephiroth were ten in number, Mathers made the observation that abstract concepts of mathematics could also be applied to the Sephiroth. Within the Sephiroth themselves there are large polarity swings of both genders, but which are still abstract in concept. They develop in varying stages so that when each stage reaches its maximum point a new level is created for the refined energy to go to the next level. The Sephiroth can be observed to be analogous to glass receptacles of varying shapes and quantities. When one is full, then the energy overflows to the next, where it conforms to the shape of the vessel and what that shape represents. The first three Sephiroth are very important, for many have considered this Supernal triad to be manifested, yet still in a state that is invisible to us. In a modem light it could be likened to a DNA chain or to the formation of basic atoms or molecules that have formed a certain pattern, yet have not yet multiplied enough for visible states of growth.t'' It should be observed that the Sephiroth are also opened up to the manipulation of negative influences as well as of good ones. The Ten ineffable Sephiroth have ten vast regions bound unto them; boundless in origin and having no ending; an abyssof good and of ill; measureless height and depth ...50 From this we see divided in each Sephirah a positive and negative polarity that can be related to both Spiritual and demonic hierarchies. Since each Sephirah has both positive and negative polarities incorporated in it, then one may assume that there are certain Sephiroth that are grouped under both headings. Once polarity has been established, the neutral polarity must be accepted as well, and certain Sephiroth now fall under this heading, but all in balanced juxtaposition one to each other. 49 See Superstrings: a TheCfry of Everything? P. C. W. Davies and J. Brown (Cambridge University Press, 1988). for a theory of deep formation that can be Kabbalisticallvapplied. Also Occult Chemistry by Besant and Leadbeater (3rd ed. 1980), which adds yet other dimension to the formations or stages of growth, applied to the Kabbalah. 50 Sepher Yetzlrah, 1.5. The Structur e ofthe Tree 59 The Tree of Life 60 The Kabbalah of the Golden Dawn The Zohar describes the Sephiroth as emanating from each other, a difficult concept to grasp visually (some have used the diagram of concentric circles). Later Kabbalists have considered the Sephiroth as being placed on three pillars (Severity, Middle, and Mercy) while others have used the age-old glyph of the Tree of Life (which has been with us since antiquity) to apply the Sephiroth visually in balanced disposition. The First of the Sephiroth is called Kerher, the Crown, which is the first manifested form and which many have associated with the Hebrew name of God as shown in the letters YHVH,5I the incomprehensible deity. Kether is often referred to the Godhead as the primal source of manifestation. The Hebrew name associated with this is AHIH,52 meaning "I am," a simple statement of manifestation. There are a number of ways to visualize Kether. The first is to view it by way of descent. Here we have a homogeneous force that is perfect in every way except for experience, and that is what it must gain before it can' be reunited with itself in Malkuth, the last Scphirah. In many respects, Kether is much like the spirit of man as he arrives on this plane of existence; he must gain experience through the process of trial and tribulation before the re-unification with the Higher Self at death. Any Sephirah, Kether included, can be applied to the smallest speck or atom of this planet and also to the greatest distance in the heavens. This explains the reference in the Sepher Yetzirah to the Sephiroth being boundless and having no ending. Looking at Kether by way of ascent here, we have the Godhead on earth, perfection as far as the physical laws will allow. It is something everyone aspires to, for Kether is the absolute ideal, untainted by the fears and worries of this world, for it has risen above them. The Mathers description of the Sephiroth, as given in the Book of the Path of the Chameleon, 53 is as given below: First are the Feminine colours of the Sephiroth, the Queen's Scale. In Kether is the Divine White Brilliance, the scintillation and corruscation of the Divine Glorythat Light which lighterh the Universe-that Light Exodus 20,2, "I am YHVH thy God." proclaim. let him declare it, and set it in order for me." This manuscript, called also "Hodos Chameleonis," was issued out in separate parts in the Golden Dawn's Inner Order. 51 52 Exodus 3014"I am the first and I am the last and beside me there is no God. And who, as I, can 53 it is the masculine essence or seed and as such srill pliable. It is a mixture of both the Wisdom of God and the Wisdom man tries to attain. and in many aspects this in itself is something to aspire to. it is said rhat in each Sephirah there are in fact From Whare Ra temple papers.The Structure of the Tree which surpasseth the Glory of the Sun and beside which the light of mortals is but darkness. the Holy Living Creatures. Folio 155a) says: YHYH created man in the mystery of Wisdom (Chokmah) and made him with great art and breathed into him the Soul of Life. for the Wisdom that it utilizes is still far above that of normality. and its Archangel is the Prince of Countenances-Metatron or Metraton. so thar he might know and understand the mysteries of Wisdom to attain His glory. 61 The Second Sephirah is called Chokmah. a derivative of YHYH. It is the Sephirah that gives man the chance of attaining what is normally the unattainable through the power of the intellect. which bestoweth the gift of life in all things and filleth the whole Universe. And the Name of its Order of Angels is called Chaioth ha-Qadesh. which are also called the Order of Seraphim. In this situation Chokmah is the first break from Kether (by way of descent). The Zohar 54 (Temurah. Wisdom. In many ways Chokmah is still under the reflected glory of Kether. The complete unit must now start to separate its component parts from the whole so that each can experience a new dimension of what it is designed for. to make matters extremely complex. by unknown translator. Chokmah still acknowledges that Kether is its superior and that any knowledge coming to it will be through the perfected point. . and concerning which it is not fitting that we should speak more fully. Wisdom can be ascribed to many different levels and. the Primum Mobile or First Mover.I . It shows the establishment of polarity in a balanced and harmonious disposition. The Divine name associated to Chokmah is YH. Although separated. He who bringeth others before the face of God. And the Sphere of its Operation is called Rashith ha-Gilgalium-the beginning of whirling. Since Chokmah is the first separation from Kether. And Eheieh is the Name of the Divine Essence in Kether. The complexity of this is that. In many respects Binah is the other side of the coin to that which Chokmah represents. Understanding. comes from the Hebrew BNYH. Understanding shows us the way to do it. On what level and for how long he or she is able to do this. and its archangel is Ratziel. while Wisdom gives us the ability to discern things. And the Sphere of its influence is in Masloth. and YH from Chokmah. the Holy name is a mixture of both. of course. as if behind it there was a brilliant glory. the Starry Heaven. like a transparent pearl-hued mist. The Divine Name associated to Binah is YHVH ELOHIM which means "Lord my God. The first manifestation of wisdom is. In Chokmah is a cloud-like grey which containeth various colours and is mixed with them. during a lifetime. Kether of Chokmah. a Son. in fact. and it shows the establishment of the Triad and the next step after Wisdom. Ben. For some gifted or advanced individuals. this can be done simultaneouslv with more than one level at a time. the Prince or Princes of the knowledge of hidden and concealed things. showing a very feminine trait underlying this Sephirah. which Eastern mystics have considered to be states of satori. depends on the individual and on what is happening in his or her life during that moment. the areas in between each of rhese extremes vary according to the type of person one is. to rap into the orher levels as well. while rhe other end of the scale is Malkuth of Chokmah. And Yah is the Divine Ideal Wisdom. wherein it disposeth the forms of things. of course." . 55 The Third Sephirah is Binah. In terms of the Microcosmos.62 The Kabbalah of the Golden Dawn ten Sephiroth. showing the Son ofChokmah. the wheels or the whirling Forces which are also called the Order of Kerubim. While the name in itself is masculine. while man or woman may be satisfied with one level of Wisdom." The name Binah. for the Hebrew hnguistic components of Elohim show the combination of both masculine and feminine. and the name of its Order of Angels is Auphanim. The Divine Name Elohim shows that the name Binah is something of a misrepresentation. For the 55 From"Hodos Charnelionis. it is not unheard of for him or her. yet radiating withal. the Prince of the Spiritual Strife against Evil. the Strong and Mighty Ones who are also called the Order of Thrones. And the Sphere of its Operation is Shabbathai. such as Kether of Binah. the dissecting of the part taken to the extreme so that the whole is forgotten. formed by YHVH with Wisdom (Chokmah) he is closed on all sides but opened in front. it is the habitation of Supernal Light. This later appendage of Kabbalism is further complicated due to the fact some schools do not agree on which Path connects with which Sephirah. as the feminine side of its nature will be discussed in a later section." . when the Paths were considered in the form of the Tree of Life. wherein is mystery and depth and silence. and the Name of the Order of Angels is Amlim. The AngelJophiel is also referred unto Binah. There is the Supernal Triad completed. and it giveth forms and similtudes unto chaotic matter and it ruleth the sphere of action of the planet Saturn. for without Understanding. And Jehovah E10him is the perfection of Creation and the Life of the World to Come. And its Archangel is Tzaphqiel. or rest. In Binah is a thick darkness which yet veileth the Divine Glory in which all colours are hidden. Understanding is a very necessary concept to provide the frame for Chokman-Wisdom. Binah brings out the whole pattern of things. to see things in a totality at the top end of the scale.The Structure of the Tree 63 purpose of this discussion we will concentrate on its masculine impetus. Wisdom cannot be attained or conceptualized. 57 'ill Westcott translation. Binah actually linked directly to Kether through the Path of Beth. In Zoharistic Kabbalism there is no direct connection of Binah and Kether. Beth is considered by some to be the first letter of the Hebrew Alphabet due to the fact that Bahir says:56 And what does Beth resemble? It is like Man. The key word of this Sephirah being "Understanding" shows that it is an energy or form that channels information and compartmentalizes it. \) From "Hodes Chameleonis. and yet. For those at the lower end of the scale we have an overconcern for trivia. as one has to get to Chokmah to get to Kether: but in later schools of Kabbalistic thought. This shows that there is still a strong connection directly between Binah and Kether through the Path of Beth. This is achieved through flawless love. for it is the first of the manifested Sephiroth beyond the triad of Kether. the practical use of the Kabbalah must be always kept in mind. It is also the first one from which to cross the Abyss (Daath) to get to Binah. There is no Path connecting Binah and Chesed. For while we are investigating here the origins and formation of the Kabbalah. and the establishment of the Quartenary. The Golden Dawn teaching was that to get up to Binah by way of ascent one must follow the emanation of the old Paths. The Divine Name associated with this Sephirah is AL.64 The Kabbalah of the Golden Dawn The Fourth Sephirah is Chesed. Another title for Chesed is "Grace" and this helps us to understand the term Mercy more correctly. It is the area of the shadow Sephirah Daath which cannot be considered a Sephirah proper. and glistening with a spiritual Light which is reflected unto Chesed. A full explanation will be given in the section on the Tree of Life. It can be used like a ladder for those magicians and aspirants ascending it in their endeavor to unite with the Godhead in Kether. Mercy. This shows Mercy being expressed from Wisdom and Understanding. AL is the Holy Spirit that can loosen its grip on the material for those traveling up the Sephiroth of the Kabbalah. by way of ascent. which means God. before and after the Fall of Man. By way of ascent on the Tree. And the Sphere of its Operation is called Tzedek or Justice and it . for the Understanding of Binah is now converted into a state of further receptiveness. and how one travels a route that is not laid out is something of a mystery. thus helping them to cross up to Binah. The Golden Dawn taught that before the so-called Fall there was another Tree in which Daath was a Sephirah proper. connected by two paths. Chesed takes the power and activity of the subsequent and severe Sephirah of Geburah and has simply consumed or swamped the severe power until it is enveloped with a concept of self love. of a fraternal nature. It is considered one of the finest virtues one can attain. and Binah. By analogy it is very much like the cushion absorbing the sharp blow of the rapier until it has extended irself and encloses it with its receptivity. In Chokmah is the Radix of blue and thence is there a blue colour pure and primitive. Chokmah. Chesed relates to the accumulation of good deeds or efforts in which stare forgiveness is given. In many respects Chesed is a very important Sephirah. in tum. more fierce then any masculine quality and is totally unrelenting. ruling in Glory. of course. meaning "God's wars or battles. bestowing peace and mercy. Geburah has taken the receptivity of Chesed to the extreme. Severity. \H Ibid. Who is She that looks forth as the dawn. The Sephira Chesed is also called Gedulah or Magnificence and Glory. The Divine Name for this Sephirah is ELOHIM GIBOR. and it represents the extreme of these. the Prince of Mercy and Beneficence. the polar opposite of Mercy. Geburah develops from the Beauty of Tiphareth and becomes proud. and it ruleth the sphere of the action of the planet of Jupiter. of trial and tribulation." This is not an easy Sephirah as it deals with Victory only after trial and tribulations. And Al is the tide of a God strong and mighty. thereby showing that nothing in its area of influence will come easy. Magnificence and Grace. who are also caned the Order of Dominions or Dominations. These aspects are well illustrated by the following from the Song of Songs (6: 10). By way of ascent.58 65 The Fifth Sephirah is Geburah. This is. showing that an extremity has been reached through harsh action. so that the feminine energy is transmuted to suit the temperament of the Sephirah. in many respects.The Structure ofthe Tree fashioneth the images of material things. Geburah is the Sephirah of rule and retribution. clear as the sun. The pride. . The Divine Name also shows the feminine aspect associated with this Sephirah. The fine line is drawn in this Sephirah between arrogance and discipline. and the Name of the Order of Angels is Chashmalim-Brilliant Ones. By way of descent. fair as the Moon. And the Archangel of Chesed is Tzadkiel. where it cannot give any more and now enforces a strict discipline upon it to circumvent any future actions of this nature. can become eventually arrogance. This is not the gentle feminine quality but the harsh vengeful quality that is. terrible like an army with banners. The feminine concept is very much needed in Geburah to receive the Emanations of Chesed and then transform them by way of its masculine counterpart. and therein is the red colour. Its Archangel is Kamael. Mighty and Terrible. pure and scintillating and flashing with flame which is reflected unto Geburah. This Sephirah stands directly below Kether on the Middle Pillar and the emanations that flow from it are then mixed with those of Geburah and Chesed so that a perfectly balanced. and war and strength and slaughter. Its title is directly related to the emanations of Kether that bind it to harmonizing those of Geburah and Chesed thereby achieving that perfection which the Kabbalists often call "perfection. the Prince of Strength and Courage. radiant polarity for the whole Tree of Life is found. ruling in wrath and terror and storm. Jacob felt he had no need for Geburah and longed for the Mercy of Chesed because it was closer to YHVH. 59 Ibid. And it ruleth the Sphere of Action of the Planet Mars. In the Zohar we are told of how both David and Jacob were to face the Lord over their transgressions. is a very necessary Sephirah. The Sixth Sephirah is Tiphareth. and at whose steps are lightning and flame. . Both are wading deep in the blood of their fellow man. yet each with his own preconceptions of why he is acting like he is. And E!ohim Gibor is the Elohim.66 The Kabbalah of the Golden Dawn The harshness of this Sephirah spares no one. In Binah is the Radix of Red. Beauty. and the Name of the Order of the Angels is Seraphim-the Flaming Ones who are also called the Order of Powers. as it were the flaming Sword of an avenging God. Geburah. for (by way of ascension) one has to have the extreme of Mercy to temper the Severity of one's nature." The Divine Name of this Sephirah is YHVH ELOAH VE DAATH which roughly translated means "God's knowledge. not so much for punishment but due to separation from YHVH. The Sphere of its Operation is called Madim or violent rushing Force and it bringeth fortitude. for here we can meet the hard-core religious fanatic and zealot who would enforce his spiritual beliefs by the point of the sword. though. judging and avenging evil." showing the direct link with the Godhead in Kether. The S~hirah Geburah is also called Pachad-Terror and Fear. We can also meet the mercenary soldier. Tiphareth breaks away from the martial Geburah and stops halfway on its trip to the other side of the Tree in the Pillar of Mercy to its station in NetzachVictory. The Angels Peniel and Pelial are also referred unto this Sephira. primitive and sparkling. Netzach takes the Beauty of Tiphareth and distributes it towards a desired end." meaning the whole of one's wants and desires in one package. And Yhvh Elaha va-Daaili is a God of Knowledge and Wisdom. by virtue of its placement directly under Kether through the Path of Gimel. the prince of Brightness. for while Beauty remains on the Middle Pillar it becomes a center of sorts. ruling over the Light of the Universe. creating the Beauty of what one is seeking. And the Sphere of its operation is that of Shemesh. Severity. It is a time of rebirth and for a change of values. Kether is the Radix of a Golden Glory and thence is there a pure. The Divine Name for this Sephirah is YHVH TzBAOTH. It especially rules the Mineral world. For some it can be said in the American expression "the brass ring. which relates to the end of the emanations from the Pillar of Mercy which has successfully won through. and bestoweth Life. Thus is the first reflected triad completed.The Structure of the Tree 67 Beauty is a word that well describes Tiphareth because."and relates to one of the Seven Archons who created the Universe. creates a whole new approach. an ideology delivered. the Solar Light. Beauty and Life. Light and Brilliancy in metallic matter. The brightness of Kether that is reflected through Tiphareth is now channeled into a format that can control it. ." something that relates strongly to Netzach. that is Kings or Angelic Kings. when taken to yet another extreme and stopped in the Middle Pillar as Tiphareth. Angels and Rulers. and its Archangel is Raphael. And the name of the Order of Angels is Melechim or Malakim. By ways of descent. for the aggressiveness is tempered by Kether' s Glory.6o The Seventh Sephirah is Netzach. The operative word for this Sephirah is "desire. who are also called the Order of Virtues. which means "Lord of Hosts. Victory. it reflects the glory of the Godhead in Kether. gleaming golden yellow which is reflected unto Tiphareth. and it ruleth the sphere of action of the Sun. And Jehovah Tzaboath is a God of Hosts and of Armies. producing zeal. love. In many ways Splendor is the victory celebration after the battle 61 Ibid. Splendor. of Triumph and of Victory." with its hidden feminine concept. And its Archangel Hanial is the Prince of Love and Harmony. Netzach. through its link from Kether directly above it. is applied here as well. . knows no defeat and its energies overcome all obstacles. pure brilliant liquid. and it ruleth the Sphere of Action of the Planet Venus and the nature of the vegetable World. but this is not directed. The Divine Name for Hod is ELOHIM TzABOATH meaning "God's Hosts" (or armies) and relates to the martial aspect of God's works as the end result. Since beauty and radiance have their limitations that energy must be harnessed into something progressive. 6 l The Eighth Sephirah is Hod. The beams of Chesed and of Tiphareth meet in N etracr: and thence arises a green. and gleaming like an emerald. The Angel Cerviel is also referred unto this Sephira. the tremendous amount of energy it has is now focused. and that is where Victory comes in. and this shows that the Victory of Netzach has reached the point where the competition or pushing now stops. This focus point can barely contain the beauty and power of Tiphareth yet it does so by fine tuning it to the point that no one or no thing can stand up to its burst. whereas Netzach performs this function with the help of the divine intervention of Kether. The divine energy of that Victory is converted into the pomp and glory that creates Splendor. and this is where Netzach is formed. showing that the energies of this dynamic Pillar are now at their strongest. ruling the Universe in Justice and Eternity. harmony. The term "Elohim. Geburah at the other end of the scale shows power. And the Sphere of its Operations is that of Nogah or External Splendour. The energy of the Creator. yet when it is transformed into Netzach.68 The Kabbalah of the Golden Dawn with little control or direction to it. and the Name of the Order of Angels is Elohim or Gods who are also called the Order of Principalities. This Sephirah like its opposite number. is the last in the Pillar of Severity. This is the Sephirah on the middle path that now tapers the two completed forces of Splendor and Victory into Foundation. which dissipates the darkness of this universe. The Bhagavad-Gita says: The Splendour of the sun. of Praise and Honour. The beams of Geburah and Tiphareth meet in Hod and thence arises in Hod a brilliant and pure flashing orange tawny. Kether. Eventually the Universal balance is attained. In many respects this Sephirah is much like the foetus in the Womb. has pushed its rays down the central pillar to Yesod so that they stabilize the celebration of . just as the Victory of Netzach has vanquished the opposition. Yesod is a basic building block on which further developments can be built. 62 The Ninth Sephirah is Yesod. ruling the Universe in Wisdom and Harmony. Since Splendor is on the Pillar of Severity. and constancy of speech. the Stellar light. The Divine Name of this Sephitah is SHADDAI EL CHAI which means "Mighty Living One" and is concerned with the creation of Life on a new level.The Structure of the Tree 69 celebration is over. and scientific knowledge and art. who are also called the Order of Archangels. And its Archangel is Michael. of Mercy and of Agreement. fully formed but not yet grown to full maturity. through the influence of Tiphareth. A new era now begins and the old is no more. And Elohim Tzabaoth is also a God of Hosts and of Armies. swiftness. the pomp and circumstance of Hod now takes the celebration to the extremity and it becomes an issue all in itself. And the Sphere of its Operation is that of Kokab. The Splendor of Hod is now transformed into the building blocks or foundation of a new beginning. . This verse shows how all the opposites that eclipse the universe emanate from the same source no matter how things may swing one way or the other. the Prince of Splendour and of Wisdom. or Sons of the Gods. Foundation. and the Name of the Order of Angels is Beni Elohim. is due to me.i2 Ibid. and it ruleth the sphere of the action of the planet Mercury. bestowing elegance. And the Splendour of the moon and the splendour of fire are also from me. From the orange tawny of Hod mingled with the puce of Yesod there goeth forth a certain red russet brown. bestowing change. In Malkuth. And Shaddai is a God who sheddeth benefits. it is now time for the emanations from Hod and Netzach to blend in together and to give additional impetus to the form. and thus is the third triad completed. Apart from the emanations of Yesod placed above. Thus from the orange tawny of Hod and the green nature of Netzach.70 The Kabbalah of the Golden Dawn Hod into something more than a momentary high. the Prince of Change and Alteration. . the Lord and King. The beams of Chesed and Geburah meet in Yesod and thence arises in Yesod a brilliant deep violet-purple or puce. 6} Ibid. meaning "Lord of Earth. Malkuth is the final Sephirah where an emergence of a vast and complete cosmic cycle has been completed. Kingdom. Omnipotent and Satisfying. the Lunar beam. Its Archangel is Gabriel. or Kerubic Ones who are also called the Order of Angels. and Al Chai is the God of Life... And from this green of Netzah and the puce of Yesod there goeth forth a certain other darkening green "olive" yet rich and glowing withal. the Living One. And the synthesis of all these is a blackness which bordereth upon the Qlippoth. The Divine Name applied here is ADONAI HA ARETZ. And the sphere of its operation is that of Levanah. 63 The Tenth Sephirah is Malkuth. ruling over the Kingdom and Empire which is the Visible Universe. there goeth forth a certain greenish "citrine" colour.. increase and decrease upon created things and it ruleth the Sphere of Action of the Moon and the nature of mankind. "russet" yet gleaming with a hidden fire. but something concrete and lasting." This concerns the stabilization of matter through the influence of the Spirit in Kether which Malkuth is a reflection of. yet pure and translucent withal. in a much deeper form. And from the Rays of this Triad there appear three colours in Malkurh together with a fourth which is their synthesis. Adonai Ha-Aretz is God. And the name of the Order of Angels is Kerubim. the Father of Wisdom. the Soul of the Reconciler for Earth. The actual origin of the original work that both texts were based on is obscure. 68 This quote IS from a notation by Mathers which was the lead paragraph to my copy of this document. or of the Souls of the Just made Perfect. And the Order of Angels is Ashim or Flames of Fire. 67 The Thirty-two Paths of Wisdom issue forth from Chokmah. is the name of the Sphere of the Operation of Malkuth which is called the Sphere of the Elements from which all things are formed. and Sandalphon. and its Archangels are thtee:. to help describe the Paths of the Tree of Life. 65 Kircher said "The 32 Parhs of Wisdom are rhe luminous roads by which holy men of God. though it formed a very important part of the Golden Dawn teachings. . the Prince of Countenance reflected from Kerber. It is also found in Kircher's Aedipus Aegyptiacus 65 of 1653. before the Dew of Wisdom hath implanted its seed into Adam. 67 A very thorough analysis is given in the Golden Dawn Correspondence Course.Metatron. and Nephesch Ha Messiah.64 71 THE THIRTY-TWO PATHS OF WISDOM This particular text is appended to Westcott's translation of the Sepher Yetzirah and was translated from the Hebrew Text of [oannes Stephanus Rittangelius in 1642. as it is written "Who maketh his Angels Spirits and His Ministers as a Flaming Fire. In many respects this little document is the mainstay of Kabbalistic teaching within the Order and also outside of it. The document itself is a copy of what is appended to Westcott's Sepher Yetzirah." See forthcoming The Magical Tarotof theGolden Dawn by Pat and Chris Zalewski for an explanation of how this is applied. It was mainly used in the Tarot descriptions'f of the 22 Trumps and utilized in the rituals of the Golden Dawn proper. rhrough long usage. 68 64 Ibid. the Alpha et Omega and the Stella Matutina. long experience of divine things and long meditation upon them. can attain the hid66 den centers. the Yod force of our nature for this showeth the spirit of the Theoretical Kabbalah." and these are also called the Order of Blessed Souls. the Prince of prayer (feminine). The first ten "Paths" as they are called relate to the Sephirorh themselves and the next 22 relate to the Paths proper of the Kabbalah.The Structure of the Tree And Chokm Yesodoth-the World of the Elements. The Fourth Path is named Measuring. equalling it. because in it are multiplied the influxes of the emanations. because it is itself the essence equal to the Unity. which has no root by which it can cleave. which is called the Former of Faith. Magnificence.72 The Kabbalah of the Golden Dawn The First Path is called the Admirable or the Hidden Intelligence (the Highest Crown): for it is the Light giving the power of comprehension of that First Principle which has no beginning. because it is exalted above every other head. and is the basis of foundation of Primordial Wisdom. nor rest. for it causes that influence to flow into all the reservoirs of the Blessings. and it is the Primal Glory. with which these themselves are united. . because it is the means of the primordial.) The Fifth Path is called the Radical Intelligence. uniting itself to the Binah. it proves and corrects the designing of their representation. and sits on the throne of Binah (the Intelligence of the Third Path). (The Highest Crown. It illuminates the splendour of all the lights. Cohesive or Receptacular: and is so called because it contains aU holy powers. and from it emanate all the spiritual virtues with the most exalted essences: they emanate one from the other by the power of the Primordial emanation. the Splendour of the Unity. The Tenth Path is the Resplendent Intelligence. and by the contemplation of faith. which emanate from its own proper essence. and its roots are Amn. and named by the Kabalists the Second Glory. and it is exalted above every head. The Eighth Path is called Absolute or Perfect. for no created being can attain to its essence. The Second Path is that of the Illuminating Intelligence: it is the Crown of Creation. The Sixth Path is called the Intelligence of the Mediating Influence. The Third Path is the Sanctifying Intelligence. so called because it purifies the Numerations. or Intelligence which emanates from the Primordial depths of Wisdom or Chokmah. and it is the parent of Faith. The Ninth Path is the Pure Intelligence. and disposes their unity with which they are combined without diminution or division. except in the hidden places of Gedulah. and causes a supply of influence to emanate from the Prince of countenances. because it is the Refulgent Splendour of all the Intellectual virtues which are perceived by the eyes of intellect. from whose virtues doth Faith emanate. The Seventh Path is the Occult Intelligence. The Seventeenth Path is the Disposing Intelligence. and is so called because it is that Chashmal which is the founder of the concealed and fundamental ideas of holiness and of their stages of preparation. and men have spoken of these contemplations.) The Thirteenth Path is named the Uniting Intelligence. because it is that species of Magnificence called Chazchazit. The Nineteenth Path is the Intelligence of the secret of all the activities of the spiritual beings. and is so-called because it is itself the Essence of Glory. The Fourteenth Path is the Illuminating Intelligence.The Structure of the Tree The Eleventh Path is the Scintillating Intelligence. (That is the prophecies by seers in a vision. "and thick darkness a swaddling band for it. which dwell in its shade and which cling to it. The Twentieth Path is the Intelligence of Will. beyond which is no other Glory like to it. from the cause of all causes. and this is a special dignity given to it that it may be able to stand before the Face of the Cause of Causes. it is that darkness spoken of in Scripture. and by this intelligence the existence of the 73 . and is so called because of the affluence diffused by it from the most high blessing and most exalted sublime glory. because it is the essence of that curtain which is placed close to the order of the disposition. and is so called because it is the means of preparation of all and each created being." The Sixteenth Path is the Triumphal or Eternal Intelligence. so called because it constitutes the substance of creation in pure darkness. The Twelfth Path is the Intelligence of Transparency. which is named the place whence issues the vision of those seeing apparitions. The Fifteenth Path is the Constituting Intelligence. It is the Consummation of the Truth of individual spiritual things. and it is called the Foundation of Excellence in the state of higher things. Job xxxviii.9. so called because it is the pleasure of the Glorv. The Eighteenth Path is called the House of Influence (by the greatness of whose abundance the influx of good things upon created being is increased). and from the midst of the investigation the arcana and hidden senses are drawn forth. and they are clothed with the Holy Spirit by it. and it is called also the Paradise prepared for the Righteous. which provides Faith to the Righteous. The Twenty-first Path is the Intelligence of Conciliation. . The Twenty-fifth Path is the Intelligence of Probation. even all of them in their own due courses. but why is it so-called? Because it regulates the motions of the Sun and Moon in their proper order. The Twenty-sixth Path is called the Renovating Intelligence. and all dwellers on earth are nearly under its shadow. each in an orbit convenient for it. and is so called because it is the primary temptation. The Twenty-second Path is the Faithful Intelligence and is so-called because by it spiritual virtues are increased. The Twenty-seventh Path is the Active or Exciting Intelligence. The Thirtieth Path is the Collective Intelligence. and it is so called because through it every existent being receives its spirit and motion. and of the celestial signs. by it is completed and perfected the nature of all that exists beneath the Sun. or is Tentative. socalled because it forms every body which is formed beneath the whole set of worlds and the increment of them. and it is so called because it directs and associates in all their operations the seven planets. and it is so called because it gives a likeness to all the similitudes which are created in like manner similar to its harmonious elegancies. because the Holy God renews by it all the changing things which are renewed by the creation of the world. The Twenty-ninth Path is the Corporeal Intelligence. The Twenty-eighth Path is called the Natural Intelligence.74 The Kabbalah ofthe Golden Dawn Primordial Wisdom becomes known. by which the Creator trieth all righteous persons. The Twenty-third Path is the Stable Intelligence. The Thirty-second Path is the Administrative Intelligence. and it is so-called because it has the virtue of consistency among all numerations. and is so-called because Astrologers deduce from it the judgment of the Stars. The Thirty-first Path is the Perpetual Intelligence. and the perfections of their science. according to the rules of their resolutions. and is so called because it receives the divine influence which flows into it from its benediction upon all and each existence. The Twenty-fourth Path is the Imaginative Intelligence. . though this is only one example of some of the changes. Since the Crowley Scales are readily available.P" The scales are numbered from 1 to 32. An example of this is the 18th scale for each of the Four Trees which relates to the Tarot Trump the "Chariot. Binah in the Queen Scale is given the correct coloring of Blackish Red.The Structure ofthe Tree 75 THE FOUR COLOR SCALES OF THE GOLDEN DAWN One of the most intriguing set of teachings within the Golden Dawn was the application and use of the Four Color Scales as placed on the Four Trees of Life." as given in the Crowley scales. later altered a number of times by various temples over the years. A comparison with these scales will show the difference. The symbolic importance of the color lies behind virtually every aspect of the work undertaken in both the First and Second Orders. painted scales. Without any understanding of both the theory of these scales and how they are used in practical magic. The truth of the matter is that there are so many versions of the Color Scales (even Mathers altered his own on a number of occasions) that to give a completely authoritative version is almost impossible. The first 69 Oral tradition at Whate Ra temple has it that the original scales were partly unusable when they were applied to the coloring of the Tarot Trumps. altogether ignoring its Red Root. It would be a fair comment to S<lY that the color scales were altered from the originals ro fir in with the T arot cards. When Mathers created this color system he rook it from 22 systems of color theory with no two colors being exactly identical. Whar I have presented here is what was originally in the Golden Dawn and the following set of color scales was taken from a very early manuscript. Having said that I would add that either the Crowley Scales or the ones given here can be used and the choice is ultimately up to the reader as I am unsure which is the earlier version. There are some interesting differences when rhese scales are compared with those of Crowley's 777. I have decided to give this version which I obtained from the papers of a former Chief of Whare Ra Temple. I have resisted tampering with it. I note that in these. whereas Crowley gives it as Black. sometimes the separation between colors being only a slight shade lighter or darker. This subject was indeed one of the most complex among the Order's teachings and due to the difficulty of painting the colors correctly many adopted their own set of scales. one cannot expect to make much progress as a magician in the Golden Dawn system. This manuscript also had a ser of very well-preserved. and although I have had the advantage of adding the odd piece of modern color terminology when I felt it needed it. Blue. so that some colors achieve a type of color that is not easy to identify. The reason for the dark and light transparent colors became obvious when I started painting the Tarot Cards which used the Four Trees as a basis for coloringJo THE FOURCOLOR SCALES KING 1 Brilliance 2 Pure Soft Blue 3 Crimson 4 Deep Violet QUEEN Brilliance Light Gray Blackish Red Dark Blue Scarlet Red Yellow Gold Light Emerald Tawny Orange Violet Purple PRINCE Brilliance Blue Pearl Gray Dark Brown Deep Purple Bright Scarlet Rich Salmon Bright Yellow Green Red Russet Very Dark Purple PRINCESS White-flecked Gold White-flecked Red. the original root color can be identified. The second approach is to make the colors translucent or very watery. The association of the 22 Trumps to the scales actually starts at Number 11. Yellow Gray-flecked Pink Deep Azure-flecked Yellow Red-flecked Blackish-Red Gold Amber Olive-flecked Yellow-Brown flecked White Cirrine-flecked Azure 5 Bright Orange 6 Clear Pink Rose 7 Light Amber Gold 8 Violet Purple 9 Indigo 10 In the forthcoming The Magical Tarot of the Golden Dawn. and when one reaches the colors of the Prince and Princess Scale. while the rest are concerned with the Paths. the same set of scales will be given. but I have USed modem color terminology and corrected the odd mistake made in color generation. . In the Golden Dawn there were two theories of color mixing. which is the first Path after the ten Sephiroth. then watering it down somewhat around the dark colors so that these appeared like a glow or hue on both the Sephiroth and Paths.76 The Kabbalah ofthe Golden Dawn ten numbers relate to the Sephirorh. The first was to have bright colors that gradually darken with the mixing. by doing the former. When myoid mentor from Whare Ra Temple taught me the scales he made me use both methods when painting the Four Trees. for instance. Green Blue 23 Deep Blue Purple-tinged Blue Sea Blue Sea Green Dull Brown Yellow Slate Gray Yellow 24 Green-Blue 25 Deep Blue Hidden Red 26 Dark Indigo 27 Deep Scarlet 28 29 30. Black PRINCE As Queen but with Yellow Grayish Green Light Gray Cold Pale Blue Spring Green Rich Red Lake Red Brownish Orange Rich Bright Russet Medium Gray Green Gray Bright Purple Aquamarine Deep OliveGreen Very Dark Brown Pale Gray Blue Light Pale Gray Venetian Red Pale Blue Light Purple Silver Sky Blue Dark Rose Red Maroon Pale Mauve Deep BluePurple Deep Purple 11 Emerald Green 15 Blood Red 16 Red Orange 17 MarigoldOrange 18 Dark Amber 19 GreenishYellow 20 Yellowish-Green Indigo 21 Violet 22 Gras. Russet. 31 32 Elemental Red Amethysr Dove color Ultra Violer Warm Golden Crimson Brown Golden Yellow Maize Yellow GlOWingOrange Vermillion Scarlet Very Light Dark Indigo Indigo Dark Greenish Brown Brighr Red-rayed Azure or Emerald Bluish Mauve White-tinged Purple Light translucent Stone Pinkish Brown Amber-rayed Red Rich Amber Scarlet-fleckedVermillion-flecked Gold Crimson and Emerald Blue Black Black-rayed Blue .The Structure of the Tree KING 10 Bright Yellow 11 Bright Pale Yellow 12 PrimroseYellow 13 Pale Silver Blue 77 PRINCESS Black rayed with Olive. Bright Yellow Yellow-Green flecked Yellow Light Indigo-rayed Violet Silver-rayed Sky Blue Bright Rose-rayed Pale Green Crimson Rich Brown Reddish-Gray hue to Mauve Dark GreenishBrown Reddish-Amber Plum Brighr Blue-raved Yellow Pale Green White-flecked Purple Livid Indigo Brown Red Gray to Mauve QUEEN Citrine. . CHAPTER SIX An Extra Dimension of the Tree Up to this point we have looked at the Sephiroth as formed in a Tree. the Partsufim are included in the Zohar proper.I! Apart from the official Knowledge lectures of the Order. and published under the title Kabbalah Unveiled. which included three explanations of diagrams and quotes from the text (which Mathers translated). this Mathers' work was a source of study in the Partsufim theory. yet it is barely mentioned in the Order's Knowledge lectures." The introduction to 71 It comprises mainly the Fifth Knowledge Lecture. For many within the Golden Dawn." and "Lesser Assembly" which Mathers translated from the Latin of Kabbala Denudata. Like the Sephirorh. there were a number of papers handed around on the subject that seemed to come from two sources. 79 . The first is from an early English translation of the Zohar from Levi's Bookof Splendours (dated 1897). Now we come to another dimension of the Kabbalah where instead of Ten Sephiroth we have a series of figures or Partsufim (Countenances). These were placed together in a section of scattered notes called the "Book of the Long Face. mainly in the "Book of Concealed Mystery. and the second from a series of papers that have come from Rosenroth's Kabbala Denudata." "Greater Assembly. These were done in the Golden Dawn proper. Each part of this face has a certain significance and is applied to Kab- . These notes were not classed as Knowledge Lectures but "side lectures. though they have never been acknowledged openly as such. though Taylor remembers it being taught in the early 1930s at Whare Ra. according to Taylor. hence the apparent confusion over the status of certain documents. during and after the Fall of Man. yet were never shown nor published in collections of Golden Dawn material. not merely of the Court Cards and their formation. but also of many Kabbalistic concepts. and combining it with other Golden Dawn lectures to form the basis of this section of the book." and are not to be confused with the Flying Rolls. In fact. it is an additional dimensional and crucial concept of Kabbalistic study. In certain of the Golden Dawn papers there are some very subtle theories which can only have come from the Partsufim concept.80 The Kabbalah of the Golden Dawn this section is missing. before. Attached to this were also translations of portions of Franck's work on the Kabbalah and that of Ginsburg and jellinek. To call these papers unofficial may be misleading. yet still were studied widely. within the Golden Dawn Tarot scheme. For example. that were given out in lecture form. I have taken the liberty of expanding the skeletonic framework of these notes. Regardie. the heavens were mapped out in the form of a face or countenance of Man. I have in my possession a number of notes made by Mathers on the Tarot that were classed as official by Whare Ra tutors and students alike. as used within the Order. was the one who perpetrated this mistaken type of thinking about Golden Dawn papers. as there were a number of very valuable documents that Mathers translated and that were circulated among Golden Dawn Adepti which could be termed unofficial. and not the Stella Matutina. It is for this reason we are going to devote a great deal of space to it. I feel. In order to understand the concept of creation. What one Temple deemed official another Temple did not. which was said to reflect God's image. One of the things that has often amazed me about this Partsufim section is that it is largely ignored by students of the Kabbalah in favor of the Sephirotic system despite being of equal importance. A failure to understand the Parrsufim theory will prevent the gaining of understanding. all the Court Cards are based on the Partsufim theory. AB. The Golden Dawn tried to simplify this in a single diagram. The Ten Sephiroth are included as a type of extension of it. MAH. These divisions are derived from a permutation of the letters YHVH.An Extra Dimension of the Tree 81 balistic thought. sometimes called in each of the Four Worlds. that glowing head that humanity gives itself by proclaiming the existence of God. and show how the varying Trees of Life are incorporated in its vast theory. From this shadow there arose Giants who said: 'We are Kings' but they were nothing more than phantoms. which is then reformed into the Second primordial Adam. showing the main divisions of the Partsufim theory by grouping various Sephiroth together. At this juncture in the Zahar we are faced with what could be described as a fifth world of the Kabbalist. The next phase is the grouping of the ten Sephiroth through seven stages. Usurpers fall away when the . threw over his radiance a veil. Within the Golden Dawn papers (in the 4=7 ritual and associated papers) however. they disappeared when there was brought forth from the east that Luminious Head. "God" said he. the sun. symbols of the unbalanced powers which manifested themselves at the beginning of the Universe. for the Zahar discusses the concealed Adam (or first Adam) who encompasses the Ten Sephirorh. and in its folds. made up of four divisions. Mathers opted for the four traditional worlds and thus applied these to the Partsufim theory. for the Zahar says: He spoke firstly of the Kings who ruled over Edom before the arrival of the King of Israel. or Abyss. They appeared because God had hidden himself by creating Night within Chaos. To a certain extent the Partsufim theory continues where the Sephirothic emanations leave off. From this point there is a further negative space. governor of our aspirations and our thoughts. "Gods are mirages made of shadow. and BEN. "when he wished to create. and God is the synthesis of splendours. before the triumph of harmony. The Partsufim scheme tried to incorporate the Sephirotic development and actually take it a step further. he cast a shadow. SAG. and give a huge overview of the varying stages of development. but an area of what one would call Negative Space. This is not to be confused with the Ain Soph Aur. the Gods are banished. and Assiah-thus 10 x 10 x 4 = 400. (Daniel 7:9) 75 The section on the 50 Gates will be discussed later in the alchemical section of the book. Briah. but simply a state of imbalance that is corrected by the shining light of the sun sweeping away the darkness.82 The Kabbalah of the Golden Dawn King mounts his throne. There are heads of light and shadow. the idol of the lowly. is the fact that the previous chaos is not nothingness nor negativeness.74 are three further heads and these are but a reflection of the Supernal Triad. The Zohar tells us that the skull is the residual place of knowledge and is the residence not only of the Son but of the 32 Paths and 50 gates. and the formation of a new archetypal face."72 What we have here. The first head is Concealed Wisdom. For we are told: The Divine Image is a double one. This figure is arrived at through the fact that each of the ten Sephiroth contains ten Sephiroth( for example Malkuth of Kether. Yesod of Kether. and the other. it has an end or limit to its size. 7J Ibid. the last letter in the Hebrew Alphabet for. the white ideal and the black ideal. while the third head is Remaining Wisdom. . Each head comprises a Tree of Life of Ten Sephiroth which has been reflected through and down by the emanations of the First Adam.73 The restoration of Adam by YHYH shows that in the single head. while it has no beginning. Yetzirah. the upper head and the lower. etc.) and this situation is reflected in each of the Four Worlds of Arzilurh. the second is Hidden Wisdom. called the Attik Yomin or the Ancient of Days. One is the dream of the ManGod and the other is the invention of the God-man. and when God appears. 75 72 Idra Suta. The diagram of the head is broken down into seven parts: (1) The cranium or skull has no beginning but the emanations reflected on its surface are said to have received the input from 400 worlds. It is also the numerical value of Tau. by analogy. One represents God the wise. 74 He is called the Ancient of Days because Daniel said that he had seen the Thrones of Life giving Fire overturned and the Ancient of Days sit down so that he can renew the world around Him. An Extr a Dimension of the Tree 83 l The Face of the Second Adam . The beard itself hides the Supernal Triad of Kether.84 The Kabbalah ofthe Golden Dawn (2) The dew from the head comes through the Chokmah of the Hidden or Concealed Adam: . (6) The beard is divided into 13 parts and describes the Word of God. The eyes have three emanations from them and this is from the Supernal triad reflected therein. 76 "IdraZurra. It extends to the pit of the chest of the Arik Anpin or MacroprosopusVast Countenance. Genesis 27:27. and in that skull is the Supernal Wisdom concealed 76 .. (5) The nose is the gateway for the spirit of life. There are 31 curls of the beard and 390 hairs. From it the Light goes forth in 32 directions. . for the 13 parts of the white beard shows perfection of the Word.. the breath. Skull. (4) The eyes have no eyelashes or eyebrows 77 for the figure never sleeps and represents the vigilance of Israel. is the negative aspect of the white. or three heads which are held together by the letters YHVH. as a combined unit. 77 This is disputed in French translations of this section of the Zohar. It is also called the Fountain of Benevolence where blessings are found. It represents the Heh force. Their colors change from black to white. The Most Holy and Ancient one is Hidden and concealed. yet both are a homogeneous part of the same whole. for Psalms says: "The perfume of the supreme head is poured out of the beard of the father. on to the beard of Aaron. (3) The forehead (sometimes referred to as the brain) has 370 worlds. and from there. and forehead represent the Yod force. Such is said to be the Will of the Law. of course." The black beard. "And Elohim shall give thee from the Dew of Heaven. depending on the influence at the time. for example four quick breaths are said to come from YHVH." Mathers translation. Chokmah. and Binah.. to enter and exit. This applies to Grace and to the benefits of remaining true to the religious feasts and philosophy in general and not deviating from these.. Within the Zoharic text great importance is placed on the number of breaths. The Eyes. An Extra Dimension of the Tree 85 The Four Letters applied to the Counten ance or Partsufim Theory . and he is called the Zauir Anpin. Because of the confusion and complexity of this section with the Sephiroth system. is Israel. to a certain extent. and Mother (AlMA are concealed within the beard and are united by the 8th and 13th parts. The wombs of both produce the five loves and five powers. The Lesser Countenance equates with the Sephiroth Chesed to Yesod of the Sephirotic system. are in fact an outer covering for these forces. where she then joins Rachel's head. and his cognomen. II Mathers translation. as advocated by Rosenroth). (9) The Bride of the Microsrosopus (Malkah). which relates ro rhe letter Vau. for these are the direct emanations that enter the brain of the Zauir Anpin. some Kabbalists have considered that each section of the Figure can be broken down into ten Sephiroth and 78 "Siphra Dtzenioutha. and that anything below this point now disperses into the world of Briah. 19 On the night of the nuptials Leah wassubstituted for Rachel. or Lesser Countenance. yet still distinct from them. for the Father and Mother are analogous to Chokmah and Binah of the Sephirotic system. representing the Heh (final) force. Leah is the area from the neck to the pit of the chest. whose wife is Rachel. goes through a period of changes of personality at varying stages or times. whose wife is Leah. Up to this point. This belief. . They cover the area of the Arik Anpin. (8) From the Father and Mother the Son is produced. The names of lshrael and Tebunah (which some have considered as Chokmah and Binah).86 The Kabbalah of the Golden Dawn (7) The Father (ABBA). unbeknown to Jacob. some students of the Zohar have considered that the world of Atailuth is being discussed. Mathers says:78 The conception of the Microprosopus is more properly under the name of Jacob. however. 79 Applied to the figure. The fact that they are hidden shows that they arc produced from this level to form in the lower area of the Macroprosopus (where the beard finishes covering the length of the whole body). contradicts the extra dimension theory (which the Golden Dawn have tended to ignore in favor of the Atziluthic system. This theory is highly complex and will not be discussed here. for it quite often contradictory. The Golden Dawn initiates also realized the complexity of this theory and opted for the simplistic diagram of the dispersion of the Sephiroth as applied to the Macroprosopus and the Microprosopus.An Extra Dimension ofthe Tree 87 also representing a Sephirah in the greater scheme. . as Rosenroth tried to show in his Kabbla Denudata. 88 The Kabbalah ofthe Golden Dawn The Soul of the Kabbalah . Some are taken from Mathers' Kabbalah Unveiled. on the Kabbalistie Soul. as given in this chapter. With this type of preexistence concept the soul is. were taken from a series of lectures given at Whare Ra temple in New Zealand. The Bahir refers us to the meaning of "generation to generation" (as given in Ecclesiastes 1:4) yet Rabbi Akiba tells us bluntly that a generation has already came or been before. contracted and devoid of its extensions into the realm of mankind. stating that it is the same people and yet of another generation.1 found these translations in an old notebook with various books and folio references of the 20hargiven. There are some pans that I have been informed must have been taken directly from the Hebrew version of the 2ohar. others from TheKabbalah by Franck.CHAPTER SEVEN The Soul of the Kabbalah" THE PRE-EXISTENCE STATE Before one can accept the pre-existence state of the Soul one must first believe in the state of reincarnation in which the soul sends forth its emanations into various lives. Many of these translations pre-date previous English publications and no indication was given of who actuany translated them into English. 89 . then retracts itself after each life so that the lessons of each life can be studied and learned from. from 1919~1921. 80 The quotes from the Zohar. Some have been taken from che French translation of the 20Mr by Pauly. to a certain extent. the Zahar says: 81 See Sepher Ha-Gilgalim or Book of Transformation. as it were. the place. Of the actual creation itself. one could assume that the soul is reshaped in the Garden before any re-entry into man or woman. 8l The Zohar states: 82 If all dead bodies are risen from the dust. 3. The entire concept relates to the Biblical book of Genesis. The Zahar says:85 Blessed are the just. The effect of its shaping in the Garden through the four winds is analogous to the four elements on earth. wherein all the Crowns and Holy Diadems are associated together.90 The Kabbalah of the Golden Dawn This is expounded upon in the system of Isaac Luria and Chaim Vital. folio 13b. whose NShMThHVN. In fact. folio 131a. Lesser Holy Assembly. even though the vast majority took their time before entry into mankind. 82 Vol. where it is said that something is created in physical form then returned to God on the final day. what will become to the bodies that have shared the same soul? Rabbi Jose tells us that these do not count and it is the last body that one has shared that will rise again at resurrection. souls are drawn from that Holy Body which is called Adam. arrayed in equilibrium and balance. . 2. which includeth all things. On the question of polarity of the Soul. 83 84 85 Vol. This tells us that when the soul is first fashioned it is in empathy with the body. the spirit (soul) is made in the Garden 84 from a combination of the four winds that are there and the spirit in them shaped in the shape of the body. with the continual reference to the male Adam. This is possibly the Lower Garden of Eden and not the Upper. the Zohar says:83 As the body is made in this world from the combination of the four elements. This concept shows that all souls were created together. 3. It is the function of the lowest to try and unite with the highest while man is still in material form. folio 20Sb. echoing the words of Hermes Trismegistos who says in the Emerald Tablet: In truth certainly and without doubt. rhe physical body. in one sense there is another form even lower. and the highest is the Neschamah. DIVISIONS OF THE SOUL Guph Although the Nephesch is the lowest form of the Soul." . This is the clothing vehicle for the next level. '7 Vol. The Holy One. Each of the two lowest functions. and hast fenced me with bones and sinews. relies on the energies of the one above it." 91 We are told in the Zohar 86 that the world of Earth is a reflection of the upper World of spirit. from Job 10:11 "Thou hast clothed me with skin and flesh. Thus this little world is created according to the prototype of the great world. The Zohar further states that when Adam was created he gathered the earthy materials from all over the world and made him from it. 2. so that the body of man can exist with the spirit therein. the Nephesch. does not establish His abode where these two principles are not perfectly united. blessed be He. as we learn from the following words: "He blessed them and called their name (Adam) on the day they were created (Genesis 5:2) for the name of Man can be given only to a man and a woman who are united into one being. The soul is a compound of three grades or degrees. the blessing comes down only where this union exists. or levels of the Soul. Guph. folio 76a. while the next is the Ruach. The ZOhaT saysof this:87 "6 Vol. and whatever is above is like that which is below. on earth. to accomplish the miracles of one thing.The Soul of the Kabbalah Every form in which the male and female principle is not to be found is not a superior or complete form. The lowest is the Nephesch. whatever is below is like that which is above. or the study of one's physical features to determine one's worth or character. the different parts of the body conform to the secrets of the supreme wisdom. folios 70b· 75b. The flesh recalls the evil side of the universe (the purely external and tangible element) The bones and veins represent the celestial chariot." which was published by 9\ . When man departs this earth. Bills. Yet. flesh. as given from a Golden Dawn tahulation. different figures formed by the stars and planets in the firmament that envelops us betoken hidden matters and profound mysteries-so do the figures and lines on the skin which encompasses the human body and are the body's stars and planets. the servants of God.89 Within the Golden Dawn and later Alpha et Omega temples under Mathers the lecture on palmistry which is taken from the 2ahar. we find that in the Zahar88 there are some very rigid rules of what is now called physiognomy. 3. The skin represents the firmament.92 The Kabbalah of the Golden Dawn Do not think that man is but flesh. he divests himself of all veils that conceal him.90 and as applied to the Kabbalistic Paths. bones and veins are but a garment. and the things we call skin. and everything happens below as it does on high. bones and veins. which extends everything and covers everything like a cloak. Therefore it is written in scriptures: "And God created man in His own image" yet. Following the lead of the above paragraph. Apart from this. 91 B8 Volume 3. skin. a cloak. for the deep mystery of celestial man is within. All these signs have a hidden meaning and are the objects of attention of wise men who know how to read the face of man. Falla 78. For a more detailed tabulation see RulershlP Bookby Rex E. there is also a discourse on palmistry. they do not constitute man. far from it! What really makes man is his soul. Celestial Adam is as spiritual as terrestrial man. However. 89 Vol. is as shown on the following page. The astrological breakdown of man. 90 This is from a document called "Book of General Correspondences. all this is but a cloak. Crow ley as 777. the forces that exist within. the Qabalists found that hand in hand with the physical body man had an automatic. It took care of the functions of his organism to which conscious attention was seldom directed. which gave him impetus and volition in certain directions. and the involuntary motions of the diaphragm resulting in the inspiration and expiration of breath. the beating of the heart. such as the circulation of the blood. Israel Regardie made the observation that: In their analysis of man.The Soul of the Kabbalah 93 Astrological Breakdown of the Body Path 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 Astrological Influence Air Mercury Moon Venus Aries Taurus Gemini Cancer Leo Virgo Jupiter Libra Water Scorpio Sagittarius Capricorn Mars Aquarius Pisces Sun Fire Saturn \ Earth BOdy Part Respiratory Organs Cerebral and Nervous System Lymphatic System Genital System Head and Face Shoulders and Arms Lungs Stomach Heart Back Digestive System Liver Organs and Nutrition Intestines Hips and Thighs Genital System Muscular System Kidneys and Bladder Legs and Feet Circulatory System Organs of Circulation Excretory System In his book Garden of Pomegranates. They also noted the faculty of .or habit-forming or desire-consciousness. Nephesch The Nephesch is part of the Soul that directly feeds the human organism for it is said: 92 She giveth meat to her household (body) and an appointed portion oflabour to her maidens (limbs). or channels. the question may be asked. the Etheric Body was discussed almost in the same breath as the Nephesch. It can also be measured scientifically as the skin cells along the various pathways of energy differ in structure electrically. Since the Nephesch is in the physical. In many respects. . See Volume3. why can't we see it. These are called nadis. The 20har tells us that the Nephesch has no light of its own and can only conform to the influence of Spiritual Light (of Metatron) above it. The answer to this is that a number of people can see it. we have to turn to Indian culture and the subtle body that is called the Etheric Body. And above and beyond this was the Spiritual entity who used this body. which is analogous to the Nephesch. in which the energy flows from the seven chakras. A careful study of the Zohar 93 will show some reference to the Nephesch actually walking around and this is explained by a distinction 92 93 Provo 3 us. The Etheric Body can be seen clairvoyantly like a series of streams or rivers covering the human body. this is a very accurate description of the Etheric Body. for the Zohar states that the abode of the Nephesch is in the Physical Body. Folios142b--143a. or in the New Zealand Temple Whare Ra at the very least. It has been mapped by both Indian and Chinese mystics within the formulae for Acupuncture. who used this desire and rational consciousness. To understand this more completely. the Nephesch is the identical twin of the physical body.94 The Kabbalah of the Golden Dawn reason and criticism. such as the other component parts of the soul. Within the Order of the Stella Matutina. and not in another dimension. So. the power whereby a man proceeds from premises to conclusion. in every respect. This eastern perspective gives new dimensions to the concept and opens up insights into some very cryptic Biblical passages that are quoted in the 2ohar. like the one above. with the lower form being equated with the Etheric Body. when the individual is at either end of the spectrum. both with and without the knowledge of the body to which it is attached. As a result conflict can occur. is in fact also a plasmic body in its own right. As such. So much has been written on this subject that there is no requirement to repeat it here. Such traveling can involve actual physical distances or psychic dimensions. it has a certain amount of freedom. or Higher Nephesch as some prefer to call it. 94 Volume 3. The Zohar clearly states that there are both higher and lower forms of the Ncphesch. The Astral Body then sends down its impulse through the Etheric Body and its Seven centers to the Physical Body. Distortion at this level alters the balance of the seven centers and can cause both physical and mental ill health and is rhe major cause of disease. drawing an analogy with eastern theology. Folio142b. and all of a sudden a command comes down to change direction. a distortion can occur where either pleasure or pain can be the main impetus into this body. The Astral Body feeds on both pleasure and pain. which in turn results in disease in the physical. resulring in problems concerned with the area this center governs. Any form of stress build-up carried through to the Astral Body will cause it to release energy through the Solar Plexus center in rhe Etheric Body to the Physical Body. In some cases. and in some instances. which is a body subtle anatomy seemingly classed by the Kabbalists in the form of the Nephesch. and the higher Nephesch. For the Zohar says:94 For there is a certain Nephesch which does not rest and there is a Nephesch which is not cut off from the body. This can be in conflict with what the Astral Body is experiencing at the moment. the energy or impetus is then broughr to bear on the Astral Body from rhe next level up (the Mental Body). The Astral Body can do both. which equates with the Astral Body and which has the ability to journey from one place to the next. this is separated into the Etheric Body and the Astral Body. .The Soul of the Kabbalah 95 made between the two different concepts of the Nephesch. It may be that the Astral Body is having a very good time of it through the experiences of the physical. which exists in every living creature. The Astral Body. Again. where extreme karma is called for. which generates a great deal of power on the Astral level.96 The Kabbalah of the Golden Dawn Apart from the Astral Body of the individual human being. depending on the degree of competence of the operator. during sleep. to achieve this successfully depends on the Will of the Temple Officers or Adepti and for the Etheric level is never utilized directly within the Vault. In group Astral energy we have the effect of various religious organizations and Hermetic Orders. return and give an accurate account of what is happening there. however. but this is merely a web that uses the colors to draw down the Astral power. the Adept must be able to reach and work from the Astral level so that the higher energies can be tapped. Once again. The Etheric energies do. When in the Vault. By this I mean the ability to astrally travel to any part of the globe. To bring any form of mundane physical movement into the Vault would reduce the interior energy to function on the Etheric level. actually vacate the physical body at certain times with an attachment of a silver cord to the solar plexus center of the Etheric Body. The Astral Body will. Another example of Astral energy at work through the individual is the Banishing Ritual of the Pentagram. Another example of the Astral in ritual is the Vault of the Adepti in which no invocations or banishing can be done due to the fact that the Vault functions on the Astral level. Another is the Astral Body of the Planet Earth itself. One example is the Astral Body formed through groups of people and their emotions. This also opens the doors to individual contact. without physical movement. the Astral level is then tapped and utilized. exist in the Vault by virtue of its color scheme. where contacts with energies and thought-forms are done through the Astral Body of the Order as a whole. Equinox is a particularly good example. we also have the Astral Body of various other energies that can equally affect us. This type of voyaging with the Astral Bodycan be induced by . whether it be next door or the next country. that is. such as the Golden Dawn. The next level to consider is the use of the Astral Body on the physical plane of the Earth. It is this energy that is tapped through ritual and pushed through to the Etheric bodies of the groups or of individuals involved in ritual work. A contributing factor here is the energies from the Zodiac which ate Astral in emanation. A good rule of thumb is that if one wishes to do either a Pentagram or Hexagram ritual in the Astral. which can be done either on the Etheric or Astral level. or direction. shock. who did what could be described in today's terms as a Pathworking where a group vision is given to one or more members simultaneously from a tarot archetype. and this is one of the reasons that the rituals are timed astrologically so . as does any other plasmic-energy body. and have nothing whatever to with the Astral Body on the astral planes. though in a number of instances it occurs involuntarily as an escape mechanism. "Inner Space" is a descriptive term thar implies falsely that all the experiences one has are internal. This can. A good example of this is given in Flying Roll Number 4. and has. where we deal with the subject of "Inner Space. Flying Rolls numbers 11. The astral planes are the level on which the Astral Body functions and travels. when the force of the Mental Body is too great. and a very good example of this can be found at the beginning of the ancient alchemical text. The alchemists of old worked on these levels. 32. whether it be physical or mental. mineral. then one can continue with astral exploration of the astral planes. and hence psychological. so that it will not have to obey the higher Mental Bodywhich governs it. The astral planes are numerous. including unwelcome hallucinatory effects for some adepti.The Soul of the Kabbalah 97 hard work. This results in a congestion of the Etheric Body. If the Astral Body is given a chance to adjust once back in its correct environment. and 33 also give examples of traveling and utilizing the astral planes in the Astral Body. Astrology can affect the Astral Body and the Astral planes as well. We now come to the complete opposite of the situation outlined in the previous paragraph. Such congestion of this body leads. which is unable to adjust to the new vibratory pitch that the energy and direction from the Astral Body that is being poured into it. caused mental problems. and many experiences of the mystics relate entirely to the experiences of the Astral Body." a rather glib piece of terminology for psychological experiences within the psyche. vegetables. This area also covers rhe animal. to disease. and minerals can be clairvoyantly contacted. of course. by Florence Farr and Elaine Simpson. The Astral Body does. If the Astral Body has not had the chance to recover from its journey into the astral planes. the Mutus Liber. and vegetable kingdoms where the Astral Bodies of various animals (and people). 25. One of the dangers for the Astral Body is its overuse with the technique of astral projection. need rest and replenishment. then it can be overstimulated. however. This results in the Astral Body vacating its function as a form of distraction. The bulk of the following section is taken from a paper called the "Sphere of Sensation" which I wrote some years ago for the Thorh Hermes Temple in New Zealand.One must. however those he taught who went into the Stella Matutina adopted it with much vigor. The emotions are one of the most obvious aspects affected by the various astrological influences and which. in turn. or whirls as they were called on the body. For Mathers says. as it is called. according to eastern tradition. . In the Golden Dawn these were never directly referred to. it can hardly be said to be Will.95 The Automatic Consciousness. and in some instances approaches it from a completely different level than given in this section. moving of itself. that is. and my own training under Taylor involved a very detailed studv of what these centers represented. is in Yesod. I feel it takes a more balanced approach toward the Etheric Body or Lower Nephesch. they were studied (within the New Zealand Temple. be careful to be in harmony with these factors through calculation before any real occult work can begin in earnest. The Nephesch. Whare Ra. are well documented. though in western literature the planetary influence. Being automatic. particularly the Etheric and Astral Bodies. however. and has to do with the lower passions and desires. It is unfortunate the Golden Dawn tended to ignore them. are linked by the seven chakras. Now this is the danger which threatens the man who yields to the temptations of the lower desires. corresponds to the Sephirah of Yesod. In the Stella Matutina. The two component parts of the Nephesch. 95 Flying Rotl22. that is).98 The Kabbalah of the Golden Dawn that the negative energies are not putting pressure on the various auric bodies. This is an area that Mathers could have done much with. in terms of Sephirotic reference. therefore. influence the energy variance through the Etheric Body. under the power of the Nephesch. In the ritual of the 5=6 grade we are told: And being turned. and girt. clothed with a garment down to the feet. or under its common name. each one distinct from the other that manifests from the body. which correspond to some aspects of Eastern teachings as well. One like Ben Adam. I saw Seven Golden Lightbearers. the physical body. 96 For a full understanding of some of the terminology used in this paper see The Golden Dawn by Israel Regardie (Llewellyn Publications). is very intricate in its nature and functions. as well as the 49 subcenters. which in turn are categorized as both major and minor influences.The Soul of the Kabbalah 99 THE SPHERE OF SENSATION96 The Etheric Body or Lower Nephesch Within the Outer Order the subject of the Kabbalistic Soul and its component parts was first discussed. is the Etheric Body. From this combined influence. The first Auric Body that encloses itself around Guph. shown as the empty pastas within the Vault. of which there are many. . The Sphere of Sensation. and in the midst of the Lightbearers. Of that seven there are four that are tangible (including the physical body) and three that are intangible to psychics. The next phase of study for the Grade of Adeptus Major is that of the Subtle Anatomy of Man and its links to the Kabbalistic Soul. From this it stimulates the energy flows through the various meridians of body. The number of auras around the body of man has been and is always a debatable point. with a Golden Girdle. Its function on a basic level is to keep the vital flows of energy that it receives from its next highest level (the Astral Body) and transmit them directly into the various energy points throughout rhe body. but the Order teachings show that there are in fact seven in number. There are the manifestations of the aura. every organ and structure of the body has its own vibrational pitch that the Etheric Body stimulates in harmony with each other. On one level it stimulates the seven major centers and the 21 senior centers. the aura. alter the major ones indirectly. Where this flow is interrupted. It is the world of the unconscious that also relates to the dream states of man. that is through the subcenters. The Etheric body is the regulator which must not pass too much energy into the Physical Body. and also tend.97 While the Etheric body concentrates on passing this energy on to the physical. meaning to "form or "make"). Its direct links to the physical body are extremely important. thirst. My teacher in Tantra. . as a safe method of chakra balancing. and self-preservation. He made the point that some races had differences in (he Erheric Body structure and alignment with the physical. Ain Soph. sex. informed me that Westerners were better advised to approach the chakras indirectly. cell. through the spleen center. produce many blockages on the physical level. This applies not only from the view of a down- 97 Technically speaking. nervous system. Here the Kabbalistic meditation uses the subcenters only. in turn. to polarize the aura. of course. or organ manufacturing harmoniously is then prevented from achieving its range of output. and glands) is the same field of energy impression that works from the Ain. nearly a quarter of a century ago in India. This. The main function of the Etheric Body is to receive and pass on information and energy. and Ain Soph Aur. This would cause the psychic channels to overload and produce overstimulation. the Golden Dawn version of the Middle Pillar groups the smaller or sub- chakras together so that they handle the energy in ten divisions. which then. because the vibrational pitch of energy that keeps a tissue. particularly on the nervous system and the endocrine glands. This can manifest in many different forms of stress.100 The Kabbalah of the Golden Dawn Within the technique of the Middle Pillar exercise we tend to charge up the Etheric body by altering its polarity. The formulation of the energy from these areas to each other (etheric body. which can. mainly by congestion. The Etheric Body is much like an electronic grid map that is placed on the physical body and must have a clear flow of energy to pass on to the physical body. The Erheric Body functions under the Kabbalistic World ofYetzirah (Yetzirah comes from the Chaldee ITzR. but these divisions do not interfere directly with the seven chakras. through the help of the Kabbalistic Cross. the Nephesch has the function of sustaining this energy through instinctive urges such as hunger. due to a different psychic anatomical makeup. the late Vivandatta. diseases are then forced through into the physical body. He could psychically see the centers in Westerners were more in tune to the indirect approach. differs from some of the Eastern teachings which advocate altering these centers directly through tone vibrations on a mantram effect. so that the bodily centers are in fact aligned correctly in each of the Subtle Body centers. which provides the pulse for the energy to flow. The psychological terminology that is analogous with the Etheric Body is the libido. refined. or by an individual into a different field of awareness. The first such influence is the Akasha Tattva which is the encompassing tubular linkage (space) for the energy to flow through. Our experiences in daily life are then manifested in dream states that are passed on to the Etheric Body. produce what is called in alternative medicine a "healing crisis. which associated it with sexuality." in which the transition state that the Etheric Body goes through does not immediately settle on one vibrational pitch but alters until it finds its own correct accord within a new range or 98 The Tattwas are located in the Chakra centers and control the flow rates of energy going to and from it. From here the energy must be separated into a form of polarity. but from the view of ascent as well.98 and (2) the energy effected by the astrological influences (the other effects of disease and karmic influences are not included here). The Prithvi Tattva is the one that resists the flow rate of energy when the various centers of the body are full of energy. The Knowledge lectures on the Tartwas in the Golden Dawn were based on Prasad's book. [ung considers that it refers to "psychic energy" in general and warned against trying to define it too rapidly. During the process of initiation either directly or indirectly into a group. the Etheric Body is the one that is first stimulated. and passed on to the next Astral Body. See Narum FinerForces by Rama Prasad for a full indcprh study of them.The Soul of the Kabbalah 101 ward marion." The next division is the Vayu Tattva. in some cases. much in the same vein as the heartbeat of the body. . This stimulation can. goes beyond the original Freudian concept. Its main principle is to "connect. and this helps to produce overstimulation. so both progression and regression can occur through a state of regular interaction. The Tejas Tattva produces a stronger flow rate while the Apas Tartva provides the control mechanism that reduces the flow of energy. In forms of ritual magic we have the temple officers slowly stimulating your Etheric Body by carefully altering its vibrational rate so that it becomes more receptive to the external stimuli of the Higher Self. where they are sometimes amalgamated. The energy flow from the Etheric Body into the physical body relies primarily on two aspects (1) a daily flow rate which is divided into the five major Tattvic divisions. which we refer to here. The Jungian concept of the libido. on the Erheric level. or even you. which form a magnetic attraction. are undergoing constant changes in the Etheric Body due to the day-to-day stimuli it constantly faces. However. The effect of color on the individual. for the pitch of the Etheric Body does not always remain the same. for this is instinctive.102 The Kabbalah of the Golden Dawn pitch. one will find connections or shells forming from this person to the next. is done through the Etheric Body. than the other. we go away feeling "charged. In cases of one individual feeding off the energy of another. one often uses the phrase that they are on the "right wavelength" and this is true to a certain extent. or coming away from a concert. from the Etheric Body. When one does the Pentagram Ritual in the physical (as opposed to the Astral version) or the Hexagram Ritual. A stay in the Vault of the Adepti is a good example of this. and also from color therapy. then it can sometimes be short-lived. and this is one of the reasons why the Pentagram has to be drawn daily to be charged for any real effect. then the sudden alteration will cause the release of energy that can precipitate a "healing crises" while all the dammed-up energy finds a release. In the case of individuals. then one uses the energy of the Etheric Body. This has happened in the past and no doubt will happen in the future. from a colored room. who have hidden psychological disorders." and this is due to our Etheric Bodies adjusting to the tone vibrations and being very receptive to them. When two physical bodies attract each other. Karmic ties enter here. yourself. This "wavelength" is the same vibrational pitch of both your and your partner's Erheric Bodies. If the Etheric Body is blocked or the energy is not coming through in its proper course. This is because the individual you are attracted to. it can take in some cases years to rectify. and when this alters then the attraction one first felt can also alter. but in . This is mainly because more power is available to the stronger. if this is just magnetic attraction. When we have performed group ritual. going through the grades. for they can override the attraction of two individuals or individuals to a group because the Higher Self has dictated that there are other things one must yet perform. The sexual teachings of the Golden Dawn tell us that the Etheric Body is the vehicle of attraction. We then have the negative aspect when the Temple Officers are performing correctly and they can cause a lowering of the vitality rate which can cause psychological problems and cut off any clairvoyant ability. In other areas it can make the energy pattern of the Etheric Body jump into the physical and become blocked. one super-circuit that produces a tremendous amount of Etheric energy. semen. for a brief instant. When the Etheric Bodies of two people engaged in intercourse have simultaneous orgasm. In sexual magic there are two main variables. then the energy flow is more pronounced and one is more at harmony with the self. When the orgasm OCCUtS there is a vast increase in energy flow and tempo which washes through the various centers and circuits that lead into the physical body. New York. In most cases this burst of energy is welcomed. Earlier I briefly touched on the aspect of attraction to members of the opposite sex. The first is for both partners to reach orgasm at the same time and concentrate this energy up through the next auric body for a desired result. The orgasm and the foreplay of the sex act produce energy. and then directs these through his or her Erheric Body for the desired result.99 The total defence apparatus of the organism. Now we come to the realm of sex magic and its effect on the level of the Etheric Body. and any other bodily part is used in sex magic. Where blood. then one progressively works through the Etheric Body to the next level which pushes forth the True Will of the Adept. for rhat matter. and this energy can and does interfere with the flow rate of energy into the Physical Body from the Etheric Body.. for it can release certain blockages and keep tension down to a minimum.. which functions essentially as a defence mechanism against the breakthrough of the emotionsprimarily anxiety. as a combined unit. and sexual excitation. Selected Writings (Farrar. Once the blockages that Reich mentions are cleared. a term which Reich has termed "armor. .The Soul ofthe Kabbalah 103 the case of Vault ritual or meditations. The second is where one partner. then it is the Etheric Body that is being manipulated 99 See Wilhelm Reich. then the two bodies interconnect with the energy going through both circuits and forming. whether it be male or female. consisting of the rigidities of the characrer and the chronic spasms of the musculature. uses the other's Etheric energies. Straus and Giroux. 1951). rage. or the same sex. with his or her Etheric Body supplying their energy needs. artificially created ones. it is barely the tip of the iceberg. These are likened to rivers of energy. the only difference between them is vibrational pitch and flow rate. While part of this formula is included in the Golden Dawn's papers on talismans. though for the most part a seven. while the second cancels it and is used as a checking device. . and in forms of Taoism the deeper psychic channels are also used. Elementals. then the Etheric Body is the one being utilized. even though their lifespan is only for a few hours at best." The first stimulates the flow of the Etheric energy. in color healing one has a process where the Erheric Body can be categorized into as many divisions as there are colors. protrude a number of meters out of the physical body. The limit to their powers is with the operator. The Grade Signs of the Outer Order are all working from the Etheric energy. whether they be real or imaginary.or twelve-division is normally used. In some forms of sex magic. by unknown translator. In any form of magnetic healing. When the astral shells are created in 54 From Whare Ra temple papers. especially in cases where an ectoplasm is found. It is also during ritual initiation that varying grades can be shown in the division of the Etheric Body and color and planetary energies can be considered a yardstick on this.104 The Kabbalah of the Golden Dawn to supply the energy needed. In magical works. In acupuncture one uses this type of situation. Passes. These colors are closely allied with planetary and zodiac energies. The next important aspect of ritual work and the Etheric energy is in the theory of God-form assumption. and indeed some forms of ritual magic. that is. A good example of this in ritual is the use of the "Sign of the Enterer" and the "Sign of Silence. Another aspect where the Etheric Body is utilized directly is in Spiritualism. made over the body then work directly into the Etheric Body and create the "wash" effect of energy stimulating the various meridians. with the hands or an elemental weapon. whether it be direct from another individual or from a machine to stimulate the currents. because animals can be created. can be made and invested with Etheric energy. This phenomenon can. such as in talismanic rituals.where the acupuncture meridians are analogous to streams. it is the energy of the Etheric Body that impregnates itself into the talisman. Similarly. in fact. The Altar itself represents what could be called the "Eight center" and is associated to the spleen. It is this energy that is felt and sometimes seen by those clairvoyant enough during ritual. save the spleen. and Eagle. yet raised above it. the energy vortex from which the energy flows. color. manifested through these seven centers. so that it can be transmitted to the seven centers on the back. control the potent and negative energies that they can introduce. in fact. and shape are all taken from the Etheric Body. the actual power it gives one is on a higher plane. directed by the Will of the Adept. with man standing in the middle trying to aspire to the highest through the influences of the Seven Rays-the vault walls. THE SEVEN CENTERS The Seven centers of man. they arc the lower natures of man which have been exalted so that a form of realignment or changing of their vibrational pitch occurs. On the ceiling of the Vault we have the seven centers at their highest point and on the floor the seven centers at their lowest. manifests in the four auric bodies. The "Eight center. which brings them into higher contact with our Higher Nature. Because they are still on the floor. Here are all the ills of man. This will be discussed in other papers relating to other auric bodies later. Lion. is the control point for this energy. are indicated on the floor of the Vault as the sevenheaded dragon. which in theory have also stimulated each of these four centers. On the Altar table there are the four images of the Calf. we.The Soul of the Kabbalah 105 group ritual the outline of these shells are from the Erhenc Body. Each of these chakras. commonly called chakras (from the Sanskrit meaning "wheel"). while the outline. By symbolically standing on them. though for the present the basic foundation of their creative form is Etheric energy or energy directed from the Etheric Body. Man. which represent the four lower centers. In the Physical Body we have the seven major gland areas that act . Each of these four centers relates to an element and to the elemental grades the Adept has gone through." as the Altar. The 49 petals of the Rose and Cross at the head of the pastos (normally placed below the Altar) relate to the 49 minor centers that are under control through the four major lower centers as portrayed on the Altar. Base Chakra This is the lowest chakra and is situated at the base of the spine (and not at the front of the body as some have indicated). In the Etheric. . The chakras in the Etheric Body directly relate to the Physical Body. which incidentally are the links between chakras in the physical body. two-way. in a primary support role. and part of the automatic nervous system. The same principle also applies to color and to the centers as well. and Mental Body there is a certain amount of sympathetic reaction to the seven centers as well. In the Erheric Body. Now. This center is not associated to any other patticular center but. The adept is warned against trying to place a definite planetary correspondence with each chakra. as to the exact body position of these centers. as in each center there are the influences of all of the planets and these change according to the development of each individual. Its receptors are the adrenal glands. of course. then the blood. in fact with all of the others. they form a vortex both on the front and on the back of the body. Generally speaking the nervous system is the first that is stimulated directly by the Etheric energies. The description of the Shadow Chakras which follows shortly is formed from the same underlying principles of everything in the subtle body having a counter-part of either a higher or lower vibrational level. which also relate to the kidneys. In many ways this center is the control valve for the other centers for it is here that additional energy can be prematurely released through the other centers. These in turn work the endocrine system of glands. but here they are nothing but connective links to the body above and below them. and from this to the various organs concerned. with the psychic ramifications caused by manipulation of these centers appearing in the other auric bodies. with the connective links being. the centers still remain. This chakra is made of four major vortices of energies which have been seen by some Eastern mystics as petals. the spinal column. the Astral-Emotional and Mental. these centers directly stimulate rhe physical body and receive impetus from it as well.106 The Kabbalah of the Golden Dawn as a type of receptor for these energies. In the next two bodies. Astral-Emotional. hence the confusion of placement. This could result in Etheric damage. especially to the nervous system. The link is through the adrenomedullary and extra-medullary distribution of chromaffin tissue along the sympathetic nerve chains. 000 vortices associated with it and represents the pituitary gland and the volitional nerve system. Brow Chakra This center has two major vortices associated to it and 96 smaller ones. and governs the reproductive system and the gonads. The Biblical imagery is the Eagle. the sympathetic nervous system which is represented in the skull by the medulla oblongata and controls the sense organs. The corresponding center that this is associated to is the throat center. Crown Chakra This center has 1. Solar Plexus Chakra This center has 10 vortices associated with it and relates to the pancreas (liver and stomach). Its overstimulation can cause sexual problems. This also controls the entire endocrine system. It is associated with the Water element and the Biblical imagery is humankind itself. The Brow Chakra controls the pineal gland. In layman's terms it is the function of this center to break down all the food processed in the body into component parts that can be correctly assimilated by the body. Throat Chakra This center has 16 vortices associated with it and relates to the thyroid gland and controls the respiratory system. Overall it controls nutrition and the function of energy extraction from it. Its corresponding chakra is the Brow Chakra. It controls the organs of elimination. and the Air element is associated here. Heart Chakra This center has 12 vortices associated with it and relates to the thymus gland and also controls the circulatory system of the body. . Sacral Chakra This center has six vortices associated with it.The Soul of the Kabbalah 107 This center corresponds to the Earth element and the Biblical imagery of this is the Calf (from Revelation). The solar plexus center is associated with the Fire element and the Biblical imagery of the Lion. like the lower five. five more centers. and rules over it. In other words they function at a much higher level of the Etheric Body. feeling. i. though the spiritual direction it takes must not be ignored. the Higher Nephesch being in fact likened to a transmission set of sorts. effects. the Ruach is. thinking. and invasions. This is still very much the instinctive process which has to be directed through the mental or thinking process of the Ruach. Some call these seam centers. in both its higher and lower form. because they have to keep the subtle bodies polarized so the lower main centers can function correctly. of course. [ung breaks down the Psyche into sensation. In the previous section you have seen how the Nephesch. are in fact more fluid and are the ones which tend to be the first manifestations of things before being sent down to the lower five. in fact. Their functions. From the psychological viewpoint. lOO It has been allied with the Sephiroth of Chesed to Hod and some have considered that the influences of those planets attributed to those Sephiroth are also analogous but this is something of an understatement. which are all allied to the Ruach. Appendix L 100 . The Ruach in fact rests not only on the Nephesch but within it. the collective components of the Psyche. the other part also digests the information the individual experiences through the senses and thinking process. memory. These are shadow representations of the lower five or their etheric counterparts.108 The Kabbalah of the Golden Dawn Shadow Chakras Situated above the head there are. for its function is to assimilate the experience of life itself. subjective functions. I have always thought that the Ruach is in many respects more psychological than Spiritual. The Ruach is in many ways the sum total of the individual before he has sent the actions of his thoughts and reason down through the Nephesch to the Guph. RVACH The term "Ruach'" means breath. In many respects this is a two-way communication system. folio 287b. which some have considered the thermal area of it. intuition. Vol. While one function of the Ruach is to digest the emanations from above that are woven into some type of karmic destiny. is closely allied with the body. for if there is a brief respite before the Astral-Emotional Body will try to seek dominance. Initiation is yet another way that the Mental Body seeks control. Here the self is opened up to Higher Energies that must be rationalized correctly through the Mental Body. a continuous battle emerges. More than any other level. we try to "discover the cause of ignorance" through the pulsation vehicle of the soul and the lesser formulations that govern the Mental Body. In this way the Astral-Emotional Body is cornered and must submit to the Higher Mental Body. The soul is said to leave the body on the Sabbath as well. In short. which. This suggestsa very interesting astrological influence on the soul of man. Meditation is one such way that the Mental Body tries to get its way and in many instances succeeds. or a type of burnout will occur. should be an ongoing thing. In the Mental Body.The Soul ofthe Kabbalah 109 The ZOhaT informs us101 that the Ruach actually leaves the body at the New Moon and feast days. and because of this some thought forms. . and. forming in the Astral-Emotional Body. as a result. though meditation. however. The Mental Body is the home of the abstract concept. apart from its religious significance. due to 101 Volume3. the Thought Forms that occur are completely on the subconscious level. which will continue to carry on unabated until the Mental Body has properly aligned the Astral-Emotional Body and is in full control of it. folio141b. then returns to its place. It is here that the universal energies have to adapt to suit themselves to the vibration and pitch of the lower bodies and make sure that the energy that is incoming will nor disrupt or burn out the lower layers. as generally most of the Hebrew festivals are based on astrological events. where it is "conditioned" briefly before it goes down to the Emotional leveL There it is subdivided according to the personality. It is in this area that the scattered mental thoughts flow and group themselves into various subdivisions which are separated yet again. one of the main functions of the Mental Body is to "control" the Astral-Emotional Body. shows that it must be continually replenished every seven days. it feeds the AstralEmotional Body which tends sometimes to be a law unto itself due to the day-to-day reactions it has to deal with. Its function is to try to control the pulsation system. The subtle anatomy that is allied to the Ruach is the Mental Body. especially the end result on the physical body. IOJ Notes to the "Greater Holy Assembly. Within occultism the first and second aspect are considered most. can manifest negativity which can cause many mental problems. and evidently means the united higher souls of bothAdam and Eve conjoined in one body. Thought forms come to us in three fundamental directions. there is impetus that is received from the Emotional Body which is gained from our life experiences and which can slightly alter the initial frequency the Mental Body puts out. Applied Kabbalistically to the Partsufim theory. for here things are done on an entirely unconscious level-a level which gives the barest hint to the conscious mind. relates to the purity of mind. that can also influence this body. from the Kabbalah Unveiled. The first is from the Higher Self.103 The Neschamah is analogous to pure spirit and can be likened to the Jungian approach of the anima (corresponding to the Neschamah) and animus (corresponding to the Chiah). or else shows that Neschamah is in regimene to Chiim. the anima is the Great Mother or Heh Force and 102 The spelling of this seems to differ considerably in the Golden Dawn. Carl lung once stated that the main purpose of psychology is to bring the unconscious under conscious control. The second is the influence of other thought forms. defectively written. . I have opted for this spelling throughout this text. while the second and third are limited in their input. "Purity. with people like Mathers spelling it a number of different ways. group or otherwise. Neschamah 102 This is the highest of three levels of the soul and in it there are three divisions (counting the Neschamah itself). and that means the purity of all the other bodies. Finally. and this has more often than not got in the way of the Higher thought forms filtering through when the bodies are not in alignment. Normally the first takes predominance." page 228. which dictates our life's journey and the karmic destinies to be carried out." that word which is debated so much. Unfortunately the seat of daily life on the conscious level is in the Astral-Emotional Body. Mathers says: Neschamath is either plural of Neschamah. and in essence this is the goal of auric body alignment and of the unification of the varying stages of the Kabbalistic Soul.110 The Kabbalah of the Golden Dawn polarity. except where direct quotes are involved. The Higher Mental body is the Neschamah. the great American psychic. The Soul and Death Before we discuss the actual function of the three degrees of the Soul at and after death.The Soul of the Kabbalah 111 the animus is the Father or Yod Force. The Golden Dawn.l°5 104 Part 2. 104 The confusion exists because the Chiah and Yechidah have also been associated with the Ruach. then the Ruach and Ncphesch. if anything on them. . Some people have. allowed the Ruach to withdraw into the Neschamah. according to the Loriahian concept. This Zoharic teaching is similar to that of Edgar Cayce. or Nephesch." The time scale of the withdrawal of the Zelem of the Neschamah depends on the individual. the Chiah is the Causal Body. opted for the five parts of the sou]. has three parts. There is also some contradiction in the application of the Chiah and the still higher form of the Yechidah to the Kabbalistic Soul. and after the death of the body there is no decomposition. Before the appointed time of death both of the Makifim of the Neschamah withdraw from the body and go to their appointed place. folio 158b. over a 30-day period. In very highly evolved individuals this has the effect that both Ruach and Neschamah are one (this would make the withdrawal a lot less than 30 days). one is the main energy force and the other two are similar to auric envelopes which are called Makifim. who stated on more than one occasion that those people he saw who died a short time later had no visible aura. The Zelem. The three bodies mentioned here are in reality separated by a type of gulf from the four lower bodies and this type of analytical approach is very difficult in these areas as the Zahar has very little. This is called the Zelem. and the two latter phases of the soul are mentioned only in the "Faithful Shepherd" portion of rhe Zahar. such as Arthur Ford. the spirit or channel that binds the soul should also be looked at. with the Yechidah as the highest point or Spirit. In this instance the Nephesch is clearly very highly evolved. Not only Cayce but other psychics. and its shape is said to resemble that of the body. have also made similar statements that seem to parallel the teachings of the Zahar with the term "aura" being used instead of the word "soul. however. The Zahar tells us. well before the time of death. from the easiest to the most painful. and this level or place is determined by the Ruach's actions during the previous life on earth. Besides the example of the body of Joseph. the body would not be able to function through any of the senses. folio 141b. The Yechidah has. the three phases of the soul can be considered to occur in the Gehinnon (a type of Hell associated with the Catholic concept ofPurgatory). which of course opens the door for the Ruach. . folio 141a. certain functions to carry out and these are done in the world of Briah. remains (for us mere mortals) in the body till the moment of death for this is the sum total of the personality and it must have the three phases functioning correctly for it to function at all. In the Talmud are listed in excess of 900 different kinds of death. It must then roam the various planes and experience further suffering by observation until the Most High has considered that it can then enter its abode. Since the Zelem has gone. 106yol. 105 Vol. It is in cases like this that supernatural occurrences of the most unpleasant kind occur. For we are told in the Zahar 106 that if the Neschamah is prevented from attaining the place set aside for it. or shell of it. the energy for this is drawn from the shell of the Neschamah. Some of these functions are preparatory and depend on the type of life lead by the individual. For Job 25:22 says: But flesh upon him shall have pain and his soul within him shall mourn.112 The Kabbalah of the Golden Dawn The body of Joseph was never under the power of the impure spirit although his soul (Neschamnah and Ruach) had left him when he had not yet entered the Holy Land. Although the Zahar is not clear on this point. we also have hard physical evidence of this situation occurring in some Catholic saints. The soul. to rest in the world of Yetzirah. as well. 3. where decomposition does not occur. The Yechidah must also find a place for the Ruach. which has stored power prior to the death just for this purpose. Without it. then the Ruach and Nephesch cannot enter the Garden of Eden. before death. 3. before the Zdem withdraws. " For therein are represented all the occult forces of the Universe projected as on a Sphere. A man's physical body is within the Ten Sephirorh projected in a Sphere. along with the Ruach and Neschamah. convex to the outer. which is the power of Aspiration unto that which is beyond." A color representation of this correct rendition is given in Robert Wang's book "Qabalistic Tarot. The Nephesch in its higher fOIDl as the Astral Body is then cut loose from its ties of the physical body. This power of Neschamah is especially attributed l07 This document was originally called "Mtcrccosm-Man" and issued in the Golden Dawn (and was the basis for Israel Regardie's book The MidiJlePillar) at the Zelator Adeptus Minor level. in its lower form as the Etheric Body. and represents a crown which indeed is powerful. but requires one worthy to wear it. In this "Magical Mirror of the Universe. thus. This sphere surroundeth the physical body of a man as the Celestial Heavens do the body of a Star or Planet. Since it now has a Ruach to give it impetus. having their forces mirrored in its atmosphere. ceases to exist and disintegrates and this is the decomposition state. lr concerns much of the above information in relation to the body of man and different to the above texts as far as format goes bur is nevertheless an interesting document that is to a certain extent based on the work of de Leiningen. wanders until it meets with the Yehudiam. who takes it to the Garden of Eden where is reunited with its source. The divisions and parrs of the body are formed from the Sephiroth of the Tree of Life. lOB This view of a Tree of Life on both the fronr and back of Man differs from the Regardie association as given in the "Middle Pillar" and falls in with the diagrams of Wesrcon as given in his papers "The Tree of Life in the Celestial Heavens Projected as if in a Solid Sphere. are the Ten Sephiroth projected in the form of the Tree of Life as in a solid sphere." therefore. but concave to man. it ends up in what might be called a wandering state. 108 Kether is above the Crown of the Head. Therefore its allotment or organisation is a copy of the Greater World or Macrocosm. In the crown of the head is placed the faculty of Neschamah." on the back cover of his boob . or angelic messenger.The Soul of the Kabbalah 113 At the moment of death the Nephesch. ADAM KADMON AND HIS SOVLSl07 Thou shalt know that the whole Sphere of Sensation which surroundeth the whole physical body of a man is called "The Magical Mirror of the Universe. Some have considered that the Gehinnon is merely a state away from the Most High and hence the Nephesch. of which there are three manifestations which are included in the general concept. They are the mansions of the practical administration of the intellect.114 The Kabbalah of the Golden Dawn unto the Supernal Triad in Assiah. From Chokmah and Binah are formed the sides of the brain and head. Man is placed between four pillars of the Tree of Life as projected in a sphere. thus: Thumb . the Ruach.Earth The arms are the manifestors of the executive power of the Ruach and therein are the faculties of touch strongly expressed. wherefore at their extremities are the symbols of the Four Elements and the Spirit. From Tiphareth is formed the trunk of the body. In the Magical Mirror of the Universe. or the Sphere of Sensation.Spirit Third Finger . But the Man himself places in his Sphere of Sensation that point of the zodiac which ascended at the moment of his birth and conception (for the same degree of the Zodiac ascendeth at both. whose physical shewing forth is by reflection in Ruach.109 That is to say that at those times the same degree of the Zodiac is ascending in the East of the Heavens of the Star whereon he is incarnated. Therein exist the faculties of operative action. Thus doth he remain during that incarnation facing that particular point in his sphere of sensation. which seems to amplify what Mathers was trying to say here. . Therein exist the intellectual faculties of Wisdom and Understanding. otherwise the birth could not take place). and therein as in a receptacle of influences are situated the vital organs. shining into and illuminating their inferior. From Chesed and Geburah are formed the arms.Fire Index Finger . le9 For a full descriptive process of this statement one could do no better than study Alice Bailey's Esoteric Astrology. free from the members.Water Little Finger Air Second Finger . That is to say this sphere dothnot revolve about the physical body. Neschamah. These keep their place and move not. The lungs are the receptacles of Air which ternpereth the blood as the wind doth the waves of the sea-the mephitic impurities of the blood in its traversal of the body requiring the dispersing force of the Air. lending its terrible energy as an impulse unto the others. as there receiving and concentrating the other expressions of its Sephirorh. doth putrify and become mephitic. Thence cometh from the fiery nature the red colour of the blood. KE'T~ER.R 51DE. even as the sea. BINAI-l GEBURM-\ The Kabbalah and Man The blood is Spirit mingled with and governing the watery principle. The part above the heart is the chief abode of the Ruach.The Soul ofthe Kabbalah 115 FRONT KETHE. The heart is the great centre of the action of Fire. under a calm. This part is the central citadel of the body . For the higher will to manifest. Unto this Ruach also are presented the reflections of the Macrocosmic Universe in the Sphere of Sensation.116 The Kabbalah of the Golden Dawn and is the particular abode of the lower and more physical wilL The higher will is in the Kether of the body. that the Ruach cannot be the reasoning mind. Bur illuminated by the higher Will. Thus only doth the human will become the receptacle of the higher Will and the action of Neschamah is the link therewith. in the natural man. The faculties of the Earth are shown forth in the organs which digest and putrify. in the region above the heart. a reflection of the two creative Sephiroth under the presidency of the Four Elements. The reason itself is a process and but a simulacrum of the action of the higher Wisdom and Understanding. which worketh with and cornbineth the Principia of Chokmah and Binah so that the parts of Chokmah and Binah which touch the Ruach are the initiators of the reasoning power. at the same time reflecting the administrative governance of Chokmah and Binah. feeleth them but vaguely and comprehendeth them not. the Shaker of the Elements. They surround the Ruach which. is what is called the human consciousness. the manifestor in the life of the body. or the reflection of Aima and Abba as the parents of the human Jehovah. For Air is not the Lightonly the translator of the Light. and when the flaming letter Shin is placed like a crown on the Head of Microprosopus. casting forth the impurities. the operations of the Light could not so well be carried out. he becometh Yeheshuah. That is. Thou wilt say. This lower will is immediately potent in the lower membranes and thus. also meaneth Air. Yet without the Air. seeing that it reflecreth its reason from Chokmah to Binah-but it is the executive faculty which reasonerh. The word Ruach. But the human Neschamah exists only when the higher Will is reflected by the agency of aspiration from Kether into the lower body. then. Spirit. The lower will is the human Jehovah-an angry and jealous God. It is like a thing that goeth . no longer angry and jealous. This as regards the action of the more physical man. even as the Earth is placed above the Qlippoth. but the self-sacrificer and the Atoning and Reconciling One. The concentration of the other faculties of the Ruach in and under the presidency of the Will. it must be reflected into the lower will by Neschamah. is the lower will seated like a King of the body upon its throne. the Ruach could not concentrate under the presidency of the Name. and they terminate in the symbols of five. as bearing more on the double nature of. which is a more easily attacked position. therefore. It is the special seat of the automatic consciousness. as do the arms. but canst not tell whence it cometh nor whither it goeth.The Soul ofthe Kabbalah out thou knowest not whither. Yet. The wind bloweth where it Iisteth. For the 117 . as answering to the passive. They are the columns of the Human Temple. So is everyone that is born of the Spirit. From Netzach and Hod are formed the thighs and legs. there being a simulacrum or reflection of the heart and vital organs in the parts governed by Yesod. not the Will. it shall pave the way for disease and death. the Ruach. the arms more answering to the two pillars which are Active. and of Maikuth below. Yesod is the lowest of the Sephiroth of the Ruach. if the consciousness of the Tiphareth be given unto this wholly. but the simulacrum of the Will in Tiphareth. to locate them in Yesod. of the sphere of sensation surrounding it. and therein is the seat of the lower desires. the action of the Will in Tiphareth." It therefore governeth generation. and cometh in thou knowest not whence. and on the other hand the simulacrum of the vital forces in Tiphareth. Thus. which are in the citadel of Tiphareth. were it not for the boundary force of Chokmah and Binah above. This automatic consciousness is to the Nephesch what the Daadi action is to the Ruach. and the life of the body would cease. In Yesod is therefore the automatic consciousness or simulacrum of the Will. and they show the more physical qualities of the Ruach. This Air. For this will be a withdrawing of the vital forces of the Name. In them are placed the faculties of support and firmness and balance. That is. and representerh "Fundamental Action. From Yesod are formed the generative and excretory organs. on the one hand. perrneaterh the whole physical body but its concentrated influence is about the heart. but they are not so moveable. the rejection of the Qlippoth. Thus far concerning the Ruach as a whole. owing to the effect of Malkuth. that is. and thou hearest the sound thereof. They are the affirmation of the 'Pillars of the Sephiroth. are united in a sense of feeling and comprehending impressions. The space between the physical and the boundary of the sphere of Sensation is occupied by the ether of the astral world. the Physical Body is extended. Chokmah and Binah. as on an invisible pattern. its Sephiroth are passionate. That is. This Magical Mirror or Sphere of Sensation is an imitation or copy of the Sphere of the Universe. This faculty can be thrown downwards into the Ruach. The Nephesch is the subtle body of refined astral Light upon which. That is to say. formeth the material body by the rays of Ruaciv. Thus its three Supernal Sephirorh. and love of vital sensation. The Nephesch. by absolute increase and domination of matter in the material body. Shining through infinite worlds. by physical well-being and health. From Malkuth is formed the whole physical body under the command and presidency of the Nephesch. of which is the material completion. is the real. The Physical Body is permeated throughout by the rays of the Ruach. or by the world which is beyond. by physical desires and gratifications. Its Yesod. expressing a passionate dominion. Its Hod and Netzach.118 The Kabbalah of the Golden Dawn automatic consciousness is the translator of the Ruach unto the Nephesch. in the ordinary man the rays of Ruach rarely penetrate into the sphere of Sensation. and thence can radiate into the Nephesch. The Nephesch is divided into its seven Palaces. the world of passions dominated by the Ruach. Its Chesed is expressed by a laxity of action. The Nephesch shineth through the material Body and formeth the Magical Mirror or Sphere of Sensation. the container or recipient of the Astral Rays of the Macrocosm. That is. of which the material body is only the result through the action of the Ruacli. This is a certain sense placed in an aperture of the upper part of the Ruach wherein act the rays from Chokmah and Binah which govern the reason-Daath. which do not ordinarily proceed beyond the limits of the Physical Body. combining the Sephirotic influences in their material forms. Its Geburah by violence of action. It consists of seven manifestations answering to the . Kether. the actual body. and darting its rays through the confines of space. Its Tiphareth is expressed by more or less sensual contemplation of beauty. in this Sphere of Sensation is a faculty placed even as a light is placed within a lantern. that is to say. which by aid of the Nephesch. Its Malkuth. Jupiter Right Eye Left Eye Sol Luna Mouth . For it is only the rays of this consciousness permeating the Ruach that can take cognizance thereof. and encountering thereafter the symbols reflected in the sphere of Sensation. Thought is a Light proceeding from the radiation of this spiritual consciousness. This faculty of the spiritual consciousness is the seat of Thought. or magical mirror of the Universe. The right and left eye. This is the Spiritual Consciousness as distinct from the human consciousness. The Mother is the Moon (Binah) The Wind beareth it in his bosom (Ruach). and thence into the Nephesch. that of the Thought) reflected again into the Spiritual Consciousness where they are subjected unto . the messenger and the Speaker. These symbols are by its radiation of (i. for the consciousness must descend into the Nephesch before the images of the Sphere of Sensation can be perceived. The right and left nostrils through which the breath passes. are formed the seven apertures of the head. The lower will-power should control the descent of this spiritual consciousness into the Ruach. traversing the Ruach as Light traverseth Air.. the luminous sense. are under Mars and Venus. The mouth is under Mercury. Therefore in the head.e. and is like the Soul of Microprosopus or the Elohim of the human Tetragrammaton. The following is the true attributions of the seven apertures of the head: Right Ear Saturn 119 Left Ear .The Soul of the Kabbalah Hexagram. This spiritual consciousness is a focus of the action of N eschamah. Its nurse is the Earth (Nephesch). The Father is the Sun (Chokmah). The power is manifested when it can be vibrated through the Earth. giving strength to the physical body.Venus These latter represent here the sonoriferous sense.Mercury (who is the messenger of the Gods) Right Nostril Mars Left Nostril. which is its natural and chief seat. It is manifested in seven as just said or in eight if Daad: be included. as the Sun and Moon are the luminaries of the Macrocosm. as considered apart from obsession (thought-obsession is frequently the accompaniment of mania and still more frequently its cause).) In the case of the drunkard. and the Ruach. That is. and submitted to the reasoning power derived as foresaid from Chokmah and Binah. they will be unbalanced and inharmonious. A chain of thought is simply a graduated vibration arising from the contact of a ray of thought with a symbol. If controlled by reasoning power and licensed by the Will. the thought and lower will are very strongly exercised to the detriment of the reasoning faculty. But if uncontrolled by the Lower Will and the Reason.) In the madman. This reflux of the Ruach into its subsidiary Sephiroth produceth naturally a weakening of the Lower Will. that there is an alliance between the two former which overpowereth the action of Chokmah and Binah in the latter. the concentration of the Ruach in his heart during the waking time hath produced a weakening of the action of the Ruach in its subsidiary Sephiroth in the Physical Body. and in the madman. That is. doth not reflect so clearly the Reasoning Faculty. the equilibrium of the Sphere of Sensation and consequently of the Nephesch. the thought of the spiritual consciousness reflecteth the image in a c~nfused series. the process is not quite the same. the thought acteth through the Ruach. so that the sphere of sensation of the Nephesch is caused to rock and waver at the extremities of the physical body where the Ruach action is bounded. therefore. which are only partially realized by the Lower Will. (This is as regards the ordinary natural man in sleep. is disturbed.120 The Kabbalah ofthe Golden Dawn the action of the Reasoning Mind and of the LowerWill. in the ordinary natural man when awake. (That is. To preserve the salutary conjunction of the Ruach with the Nephesch in the physical body (whose limits are fixed by the Sephiroth of the Ruach) it is necessary to weaken the concentration in Tiphareth to repair the strain which is produced by the concentration of the Ruach therein during the waking state. subject when there to the action of the Lower Will. such vibrations will be balanced and of equal length. In the sleeping man. and the drunkard. Wherefore. The thought therefore is dazzled . In consequence the thought rays are shaken at each vibration. the idiot. But in the ordinary man when sleeping. Monomania is shown in the consideration of only one certain symbol which is too attractive to the Will. of uneven length. and an opening is made in the Sphere of Sensation which is unguarded. and the latter is therefore without the protection of the will. in its turn. If he does so. Nearly the same may be said of Seasickness. The Chiah is the real Life Principle. This Yechidah in the ordinary man can but rarely act through the spiritual consciousness. and these combined form the Chariot of that Higher Will which is Kether. or if this condition be constantly repeated. and through which hostile influence may enter. The Spiritual Consciousness is the focus of the action of the Neschamah. and radiation is as inseparable from the spiritual consciousness as it is from Light. Restoration of the equilibrium of the Sphere of Sensation after this naturally produceth a slackening of the concentration of the Ruach in Tiphareth. Also it is the peculiar faculty of the Neschamah to aspire unto that which is beyond: The Higher Will manifests itself through Yechidah. as distinct from the more illusionary life of the Physical Body.The Soul of the Kabbalah 121 by the symbols of the Sphere of Sensation. Still less do they belong in or comprehend those Higher Potencies-Angelic. bringing giddiness. sickness. whence sleep is an absolute necessity to the drunkard. The Shining Flame of the Divine Fire. The spiritual consciousness is. This is so imperative that he cannot fight against the need. in the same way as the eyes can be dazzled in front of a mirror if the latter be shaken or waved. the Throne or Vehicle of the Life of the Spirit which is Chiah. But this latter cometh under the head of obsession. must rise from his Throne to acknowledge his superior. All thought action in the spiritual consciousness originarerh in radiation. and the action of certain drugs. Archangelic or Divine. of which the manifestation directly touching Yechidah is the Higher Genius. Thence arise the conditions of delirium tremens. That is the . the thought rays are launched through the Sphere of Sensation so irregularly and so violently that they pass its boundary without either the Lower Will or the Reasoning Power or even the Thought itself consenting thereto. is the Real Self of the Incarnation. the Kether of the Body. seeing that for it to do so the King of the Physical Body. that is [he Lower Will. Yet but few of the sons of men know or feel its presence. vertigo and the loss of idea of place and position. The sensation therefore then conveyed by the thoughts is that of the Sphere of Sensation oscillating and almost tevolving about the physical body. This Yechidah is the only part of the man which can truly say-EHEIEH. and Ruach his Yetzirah. or in cases where the opportunity for self-sacrifice occurreth. Therefore apply this perfecting of the Spiritual Nature . beyond which are the Archangelic and Divine. the Atziluth of his Assiah. In other cases it may be manifested. because it is the King of the Physical Man. the God of the Man. that with the Divine Aid I may at length attain to be more than Human. in some cases. 1 will not abuse the great power entrusted unto me. All the Shining Ones (whom we call Angels) are microcosms of the Macrocosm Yetzirah. Behind Yechidah are Angelic and Archangelic Forces of which Yechidah is the manifestor. and the Gods of the Sephiroth are consequently the Microcosms of the Macrocosm of Atziluth. as Daath is the Spiritual Consciousness. This Great Angel is the Higher Genius. even as Chiah and Neschamah from his Briah. This is then but the Kether of the Assiah of the Microcosm. that is. This Yechidah is at the same time the Higher Human Self and the Lower Genius. Recall the Tiphareth clause of an Adeptus Minor: "1further solemnly promise and swear that with the divine permission I will from this day forward apply myself unto the Great Work which is so to purify and exalt my spiritual nature. an Angel Mighty and Terrible. it is the highest part of man as Man.122 The Kabbalah of the Golden Dawn reason why. I am. even as Man is the microcosm of the Macrocosm of Assiah. All Archangelic forms are microcosms of the Macrocosm of Briah. In all these cases the Lower Will hath for a moment recognized a higher form of itself. at times through the sincere practice of religious rites. in sleep only doth the Higher Will manifest itself by dream unto the ordinary man. seeing that it is the Lower Will that must apply itself unto this work. or is the manifestation of a higher and greater range of Being. and Yesod the Automatic Consciousness." Note that this clause answereth unto Tiphareth. and the YHVH of the man hath reflected from the Eternal Lord of the Higher Life. and thus gradually raise and unite myself to my Higher and Divine Genius. This is the Higher Will and the Divine Consciousness. It is therefore the Lower Genius or Viceroy of the Higher Genius which is beyond. and that in this event. It is that which toucheth. It is the Divine Consciousness because it is the only part of man which can touch the All-potent forces. Tiphareth the Human Consciousness. A reference to this guidance is also found in Psalms (85:13) where it states that "the Just One goes before him and shall deliver him from his steps. This evil persona hath its parts and divisions. In the Zohar lll we are introduced to the Shekinah in the feminine word "mihalekh. A number of the Order's critics have often felt that the Order was too patriarchal. folio word refers to something dwelling within.The Soul of the Kabbalah as the preparation of the Pathway for the Shining Light. for the rituals of the 6=5 upwards are under the guidance of the Shekinah or Matrona as it is sometimes called. Its relationship with the soul is close and strong." which is the voice of God heard in the Garden of Eden "in the coolness of the day. only to the levels up to the Inner Order. 76a. found that it appeared on many different levels and this is the point of confusion. if at all. It is also called Eden (the Upper Eden). Tremble therefore at the evil forces which be in thy own evil persona. To describe the function of the Shekinah is very difficult because many of the mystics."1l2 When applied to the tribes of Israel. the Light Divine. The evil persona of a man is in the Sphere of the Qlippoth. This applies. or more simply the female aspect of the deity. both on individual and group levels. not unlike that between womb and fetus. though not identical with the soul. who recorded seeing the Shekinah. Within the Golden Dawn's Outer Order the Shekinah. and of it the part which toucheth the Malkuth of the Nephesch is its Kether. for the Shekinah is the aspect of God that cradles and nurtures the soul. however. and the apparent patriarchal aspect is then reversed." which also 110This 111 Part 1. 123 SHEKINAH 110 THE FEMININE FACE OF GOD Possibly one of the most confusing theories within Kabbalistic teaching is that of the Shekinah. And as above the Kether of a man are his Angelic and other forms. The Shekinah is very closely allied. so below the Malkuth of the Evil Persona are awful forms. the Shekinahguided them in Exodus 13:21. and the devils are the microcosms of the Macrocosm of the Qlippoth. . is only briefly mentioned. dangerous even to express or think of. with the Shekinah being allotted to Binah. and the second is the influence of the Law. for God is Elohim. while the children are the seven lower Sephiroth. who are cut off from the Mother by the Abyss. Once the Torah is truly understood then one is in direct contact with the Shekinah. The analogy here is considered by some to be the development of the Sephiroth. The Shekinah in man in the second generation was a separate entity in itself and divided. There are some early references to the Shekinah in Kabbalistic texts but the first one of any substantial importance is in the Bahir where the analogy is with the Matrona in the King's chamber. and the Shekinah shone through and led them through the Torah. who could not be seen by her children. On a more personal level. the Shekinah is often referred to as an angel. The first is the higher echelon or upper level of Eden. For in all true matrimonial unions the 112 Genesis 3:8.124 The Kabbalah of the Golden Dawn relates to Exodus. The experience of the Shekinah manifesting as guide during Exodus actually comes through the understanding of the Torah. and the only man worthy of being saved was Enoch. 112 who was taken up into the heavens with the Shekinah. The Four Kerubs are the Throne on which the Shekinah rests. .115 although to Jacob 1l 6 she appeared as Rachael. She was the angel that appeared to Moses. 1l 8 The Zobar states 119 that the Shekinah abides in all women. We are told in the Zohar 114 that the Lord God Jehovah is plural. and man had to begin all over again. folio 161 b-162a. both masculine and feminine. This notion of the cleaving of the Spirit associated with the Shekinah is not confined to its active part in guiding the Tribes ofIsrael. for she was hidden. It can also be found in the association of the Shekinah and the Torah which was was written under her influence. At this point there is not really a separation from the masculine concept of deity. The first separation of the Shekinah occurred during the Deluge. but fails if he has none. showing up the feminine source within. The Lesser Hecaloth text tells us that the first generation denied the Lord and went to idol-worshipping. Once removed from the earth. 117 and to Abraham she was Adonai. At this point we have the Shekinah manifesting on two levels. 113 Both Enoch and Meratron art: considered the same in some texts. and man can come to know the Shekinah through a wife. for he is also called Elohim. rhen the destruction began. 114 Pan 2. and closely allied with Malkuth. folio 187a. where he gives a description of the dual polarity in the Middle Pillar. have ascribed the Middle Pillar to the Shekinah." The Shekinah then followed Adam and will continue to do so until he has achieved his rightful place back in the Garden of Eden.120 The Shekinah is also the Union of Metatron (the male) and Sandalphon through the central pillar of the Tree of Life. Shabbarh 55b. The spine for the Shekinah is aligned with Shatki.000 times greater than the sun. the energy that resides in the base of the spine. The Middle Pillar is a sheath that allows the energies of the Shekinah to unite so Elohim is formed." uttered by Jacob. but this I feel is an error.The Soul of the Kabbalah 125 Shekinah hovers overhead between husband and wife. 121 I mustagreewith Shuster in his book Crowley's Apprentice. This energy then works its way up the spine through two channels.4 ere. 113 Who me from evil. folio 228b. 119 Part 120 Talmud 2. III The Talmud informs us that man and his Shekinah were separated when Adam left Eden "enthroned above a cherub under the Tree of Life. l21 A good analogy here is with Kundalini Yoga. 115 Part 5. page 121. Bereshtrh Rabba 98.16 we are told "me angel which redeemeth 117See the Countenance section to fully explain this. . such as Waite. her splendour being 65. was said to have descended from the second heaven. a point Francis King feels is nor valid in his TantraFar Westerner. Some Kabbalistic authors. Ida and Pingala. 116 In Genesis 48. See The Serpent Power In byArthur Avalon. releasing her energy at various stops or chakras and striving for the union in the godhead. 126 The Kabbalah of the Golden Dawn The Garden of Eden before the Fall . and the Tree of Knowledge of Good and Evil. so this represents the power of the Father joined thereto in the Glory from the Face of the Ancient of Days. Kether. which is the lowest Sephirah between the rest of the Sephiroth and the Kingdom of the Shells. the Woman of the 12th chapter of the Apocalypse clothed with the Sun and the Moon under her feet and upon her head a crown of 12 stars. which latter is from Malkuth. At the summit are the Supernal Sephiroth. when it is said Tetragrammaton Elohim planted a Garden Eastward in Eden. summed up and contained in Aima Elohirn. the Mother Supernal. And a River Nahar went 127 .CHAPTER EIGHT The Garden of Eden In the Golden Dawn Practicus Grade. which latter is represented by the Great Red Dragon coiled beneath. And in the Garden were the Tree of Life. And whereas the name Tetragrammaton is joined to the Elohim. associated with the Sephirah of Hod. having seven heads (the seven infernal Palaces) and 10 Horns (10 averse Sephiroth contained in the seven Palaces). the candidate is shown a diagram of the Garden of Eden before the Fall and the following explanation is given by the Hierophant: Before you is represented the symbolism of the Garden of Eden. folio 25a-26b. the River of Air flowing into Tiphareth. of the Waters of Life. As shown by the diagram on page 126. Only when the teaching is accepted by mankind (as Israel) will the knowledge and benefits of the fruits of knowledge. The Zohar 123 tells us that God planted Man. from the one Tree. And thus do the Rivers of Eden form a Cross. as two distinct entities from the single source that would never be separated. on either side of which was the Tree of Life bearing 12 manner of fruit. Metatron (or Enoch) came down from the Supernal Eden to the Lower Eden to protect it from the Qlippoth who were trying to climb to the source of Light. being born in Malkuth at the base of the Tree of Life. And the fourth river which receiveth the virtue of the other three is Euphrates which floweth down upon Malkuth the Earth. The problem was that the vessels of the Sephiroth were formed from Chaos or Tohou and were imperfect. two levels of the Shekinah in one fonn. . along with Eve. l2J 124 Part I. And in Malkuth is Eve. clear as crystal. in the Lower Garden of Eden. The second head is Gihon. as Israel. "In Daath the depths are broken up and the clouds drop down dew. the River of Waters. as from this fruit all will eat. and on that Cross the great Adam the Son who was to rule Nations with a rod of iron is extended from Tiphareth and his arms are stretched out to Gedulah and Geburah." it is the River of Fire. benefit everyone. and above the Universe she supporteth with her hands the Eternal Pillars of the Sephiroth. was the basts of this Mathers explanation of the Garden of Eden before the Fall. the completion of All. flowing into Chesed. is a combination of the traditional Judaic and the Christian. and could not hold the light emanating from above.128 The Kabbalah of the Golden Dawn forth out of Eden (namely the Supernal Triad) to water the Garden (the rest of the Sephirorh) and from thence it was divided into four heads in Daath. The Garden is the Shekmah on earth while Eden is the Supernal Mother. the Mother of All." The first head is Pishon which flows into Geburah "where there is gold. This river going forth out of Eden is the River of the Apocalypse. The third is Hiddekel. the branches of the Tree being the purity and guardians ofYHVH's teaching. from this description." The Golden Dawn approach. proceeding out of the Throne of God and the Lamb. whence it is said. 124 from which man was formed from the Middle column. It may be. for they themselves had not yet fully formed. the lack of knowledge with God that they once had. nor in the 42 days as given by Jacob Boehme. these vessels the Kmgs of Edom. In Genesis we find Adam saying 126 "This is now bone of my bones and flesh of my flesh. though this theory will be dealt with in the Garden of Eden after the Fall. that they were made imperfect. and once the flesh was formed so was the urge to procreate. or was not yet quite flesh. It appears that they could have carried on their own existence though rhis would have got mankind itself nowhere fast. 126 Genesis 2:23 125 The Torah considers 127 See 128 Who Edgar Cayce's Story of the Old Testament hy Robert Krajenke (Edgar Cayce Foundation. it appears that man. This did not happen overnight. that they were simply not ready for it. Therefore they could not mate to perpetuate the species. in the beginning. and as such. for this pull made them more dense. folio 192a. 1973). Going to a completely different type of approach. 127 The Qlippoth that Metatron l 28 had to protect them from was in fact the pull of the earth and its desires in the material form. but over a period of time. it could be said that since the vessels 1Z5 were the androgyny of Adam and Eve. The Zohar states that Adam and Eve ate from the vine and suggests procreation attempts that were made were unsuccessfull/" at first. Metatron was a man who could rise above the power of the material and could guide the others to follow in his footsteps. however. that was the Fall of Man. they lost their state as energy or semi-energy. for they left the Garden of Eden through a lack of communion with the Divine.The Garden ofEden 129 In many respects. is also associated with Adam or a form of him. had control of the shaping of his body. . 129 Part 1. The separation of the female from the male was the force that shattered the vessels and also prevented them from knowing God as they once did when they were a complete form. and the sexual urge between Adam and Eve began to polarize. let alone could they procreate themselves." Psychics such as Edgar Cayce have stated that man in this early time was much aligned to semi-matter. This was the banishment. and the seven Squares are the Seven Mansions thereof. and the Door . symbolized by the Palm Trees on the Veil of the Tabernacle. or the Seven Spheres.130 The Kabbalah of the Golden Dawn The Garden of Eden THE GARDEN OF EDEN The Golden Dawn description of this diagram is as follows: The outer circle is the enclosing Paradisiacal Wall guarded by the Kerubim and the Flame. wherein Tetragrammaton Elohim planted every Tree which is pleasant and good for food. The fifth head in Netsach is King Samlnh from Masrekah. The second head in Chesed. Timnah. the Zollar refers to the three sinful generations of man. The problem that Mathers faced was that there were a number of different Zoharic viewpoints of it. In the Seventh Benediction we are told that it represents the ten created worlds and ten aspects of joy. or at least one layer of it. The third head is in Geburah and is King Husham from the Ternani. Death. 132 On my original copy of this diagram Mathers made the following notes: "The first head. Twelve are the Foundations and Twelve are the Gates. But in the midst is the Tree of Life. with Duke Pinon. Enoch. daughter of Mezahab) with Duke Eram. which Mathers tried to incorporate into one concept.The Garden ofEden of the Holy of Holies in the Temple. daughter of Marred. before Him. GARDEN OF EDEN AFTER THE FALL The Golden Dawn concept of the Garden of Eden after the Fall132 does not follow the continuity of the Garden of Eden before the Fall." which primarily came form the Idra Sutra. The fourth head is in Tiphareth and is King Hadad (son of Bedad) and is from Avith. and the Tower of Babel. 134 You will note that in the former. folio Hb. and with Duke Ternan. folio 169b. Beginning and End existed not. is quite clear in its teaching about the Fall. Therefore. the Deluge. and the three Dukes. as they are in the latter. l3S The quotes are taken from the Philosophus Ritual from a number of sections and have been amalgamated together into a cohesive pattern so that the aim of this ritual. and Duke Elah. The seventh head is in Yesod and is King Baal-hannan (son of Achbor) with Dukes Mibzar and Magdiel. 134 As Mathers explains it: 135 Ere the Eternal instituted the Formation. Alvah and [etheth. the four streams rising from one central fountain are the Rivers of Eden. 131 The Garden of Eden in this instance refers to the Supernal Bride as received by the Bride below.13° shown by the entrances in the drawing. The sixth head is in Hod and is King Saul from Rehoboth by the River. Four. he expanded a certain the section of the Kabbalah and Astrology for a fuller explanation of this meaning. represents King Bela (son of Beer) from Dinhabh. the Throne of God and the Lamb. which is mainly Isaac Luria's viewpoint. 133 Prior to the Fall he used a combination of two different concepts and did the same with that of "after the Fall. the Edomite Kings are not mentioned. 131 These are all needed to form and nurture the Tree of Life in Eden. with Duke Kenaz. referring to the four elements proceeding from the Omnipresent Spirit. and they are given the Seven Benedictions so that the union will be complete. m In Part 1. and the Duke Aholibamah. The eight head is in Malkuth and is King Hadar from Pau (wife of Mehetabel. 131 Part 130 Refer to . is King [obab (son of Zerah) from Bozrah. . From a Lighrbearer of insupportable brightness proceeded a radiating Flame. they feared. and came down and the Darkness was under His Feet. He sent out his arrows and scattered them: he hurled forth His Lightnings and destroyed them. because they came not to the help of the Lord. the thick clouds passed. to the help of the Lord against the Mighty. Then the channels of the Waters were seen and the Foundations of the World were discovered.. This important fact. anced Sephirorh (Gen. The river Kishon swept them away. The Earth trembled and shook. trembling took hold of the Mighty of Moab. they hasted away. when thou marchedst out of the field of Edom. 10 this is the reign of Israel. the River Kishon. And these are the Kings who reigned in Edam before there reigned a King over Israel: but they subsisted not when the earth was formless and void. 0 Lord. At the brightness that was before Him. the earth trembled and the Heavens dropped. These pnmordial worlds are called 'Kings of ancient time. at the blast of the Breath of Thy nostrils. hut these could not subsist. is again and again reiterated in the Zahar. there were certain primordial worlds created.132 The Kabbalah of the Golden Dawn veil. Behold. hailstones and flashings of Fire.. Edam is the world of unbalanced force.' In this sense. 26:31). curse ye bitterly to the inhabitants thereof. so were they astonished. they passed away together. And these be the Kings who reigned in Edom. 10 these are the Wars between them. also. that ancient river. before there reigned a King in Israel . the Voice of Thy thunder was in the heavens and Thy Lightnings lightened the World. before the complete form of the Heavenly Man (10 Sephiroth) was produced. and therein He instituted the Primal Kings. Curse ye Meroz said the angel of the Lord. And these sparks flamed and scintillated awhile. and when Creation was established." . According to the Qabalah. this is the reign of Edom. And the Wars of the Titanic Force in the Chaos of Creation.' and the 'Kings of Edom who reigned before the monarchs of Israel. hailstones and flashings of Fire. Thy way is in the sea 136 Mathers explains this more SImplyin the Introduction to The Kabbalah Unveiled: ". They themselves beheld. At Thy rebuke. 136 The Dukes of Edam were amazed. the Clouds also dropped water. o my Soul. as the equilibrium of balance was not vet perfect. Since 10. and they were convulsed by the unbalanced force and destroyed. but being unbalanced they were extinguished. Lord when Thou wentest out of Seir. hurling forth like a vast and mighty hammer whose sparks were the Primal Worlds. The Lord thundered through the heavens and the highest gave forth his Voice. and Israel is rhe bal. the Kings assembled.. rhat the worlds were created and desrroyed prior to the present creation. thou hast trodden down strength! He bowed the Heavens. The Garden ofEden 133 The Garden of Eden after the Fall . III The Golden Dawn also adapted the Tarot Trump "Blasted Tower" to this theme. Before Him went the pestilence and flaming Fire went forth at His feet. which was guarded by a Cherub with a Flaming Sword. He stood and measured the Earth.. folio 54-55a... Apparently during this time both had intercourse with creatures. 137 .... Eloah came from Teman of Edam and the Holy One from Mount Paran. And the Everlasting Mountains were scattered. noting that they were separated for 130 years. I saw the tents of Cushan in affliction and the curtains of the land of Midian did tremble . He had Karmaim in His hands and there was the hiding of His Power. The 20har gives us further information on Adam and Eve. His ways are everlasting.134 The Kabbalah of the Golden Dawn and Thy Path in the Great Waters and Thy Footsteps are not known . He beheld and drove asunder the Nations. His Glory covered the Heavens and the earth was full of His praise. the Perpetual Hill did bow. us Part1. . None could return to the Garden of Eden.138 and from this demons and elementals were formed. His brightness was as the Light. But the Serpent of the Temptation is that of the Tree of Knowledge of Good and Evil. Eleven are their classes. Regard thou therefore the Celestial Serpent as of Brass. in the Garden of Wisdom. is the serpent of the Paths. the fallen restriction of the Universe. Seven are the Infernal Palaces. the antithesis and opposer of the other: the Red Coiled Stooping Dragon of the Apocalypse. yet do they include Ten. by the Waters of the River. seven are the heads and yet an eighth head arises. yet Ten are they called. the rays of the Coils of the Stooping Dragon. 135 . thou who wouldst know the Life of Ages. the Serpent of the Terrestrial Eden. thou who would fol- 139 This paper.CHAPTER NINE THE QLIPPOTH139 These be they who are Unclean and Evil.of which Matherswasthe author. even the Distortion and Perversion of the Sephiroth. In the Tree of Life. Banish thou therefore the evil and seek the good. it is the Serpent of the Celestial Eden. the colours of vegetation and of growth.wasgiven out at 4== 7 level and is an amalgamation of the statements on the Qlippoth forces made during the Outer Order rituals. glistening with green and gold. And the evil also helpeth the Work. to the pathway of the Eternal Life. For also Christ expiated not Sin tit! after he had overcome the Temptation. even the separation of the Material Plane from the Sephiroth through the interposition of the Coils of the Stooping Dragon. even so must the Son of Adam must be lifted up. And when like our master. 0 Brother of the Order of the Golden Dawn'. the type of the Reconciler. seemg that one existeth not without the other. increased force from the Blackness.136 The Kabbalah of the Golden Dawn low in the footsteps of our Master. But at the Fall. the Serpent of Evil arising in the Tree surrounded Malkuth. but for those who have not yet attained unto the Pathway. forming a division in the waters (of the first day). remember the symhol of the Brazen Serpent. . the infernal regions of man were created at night in the mirror image of the world above them. not for thyself. folio 46a-47a. 140 Mark thou well the difference between the two Serpents. the Serpent of Fire could not stand. as it were. and linked her thus unto the Outer and the Qlipporh. by so much the more doth the Light become bright by contrast and draweth. thou art extended on the Tree through suffering and through pain. Thus therefore must Malkuth be cleansed and this is the Redemption to come. But surely all things in the Creation are necessary. for this is the Sin of the Fall. even though they be thy tormentors. INFERNAL HABITATIONS141 The Zahar tells us 142 that while God took six days to create the world. Due to this imbalance between the first and second day. raised through the balance of Strife and of Trial. for before the Serpent of Brass of numbers. the third was created to finish the work of the second. for thus the greater and more intense the darkness. Balanced between the spiritual and the Material. let thy countenance be raised up towards the Light of the Holy One to invoke the Divine Brightness. At the point where both day and night merge the elements were mixed and unsettled. 140 This wdl be discussed fully later In rbe text. For as Moses lifted up the Serpent in the Wlldemess. I have taken the hbcrtv of rewriting this pan 142 Parr I. or the paper with a more fuller expiananon. 14~ The nr iginul text in this section consisted of little more than what was given in the Ritual. the firsr circle shows rhe W"lcr of Tears. It IS the creation of the Shells of rhe Q!lpporh and the creation of mall from Adam.The Qlippoth 137 r. The lhlf(l circle shows the Waters of the Ocean which ream with !lving cte<Jrures.-- ~ Infernal Habitations I'! > In the diagram above. The second circle shows the \Vaters of Creation. and it is from this that the serpent issues forth. The fourth circle is /\H the dragrams m This section on the Qlippoth wert' explanations] almost verbau:n from Rusenrorh's KllObuUl the Golden D~'I\\'n (us were the: . This represents Creation awuv from the Light. for the tears are the separur ion from the Light afrer the F"IL It is the cry of Adam separated from the first Adam and the loss of the Shck inah. both Good and Evil. Areqa - Sandy or desert land Earth Mitrd earth and water 7. Thebe! or Chaled - On the left-hand side of the diagram are the seven Infernal Habitations. The entire concept here is to show the falsity of matter over the spirit. Some of the names on the left are of the angelic guardians (except the last). after whom these experiences have been named. 1. Some consider the seven earths' periods of time or evolution to start with the present. Sheol. Aretz - Dry crumbling Earth Reddish mould 2. as described above. and to the fmal crumble and decay of Aretz. and are but shadows of their former glory. On the tight side of the diagram. The Four Seas are also reflections of the Four Rivers from the Garden of Eden (and also the Four Worlds). his passions and desires. which eventually crumble with time as shown by Aretz. Gia - Undulating ground. In many respects these were the shells of the Kingdoms of Edom which had been destroyed by their imperfect ability to accept God's Light. Abaddon Perdition . considered the most perfect of them all. 1. like the side of a valley Pasture or meadow land 4. Though these circles are referred to as earths they should be called states for they are states of awareness or consciousness that envelop man at different times. These are the experiences one will have passing through the seven imperfect earths. Tziah 6. for these were left with man when he was hanished from the Garden of Eden. They are also reflections of the Sephiroth and are part of the Garden that man inherited that he could aspire to.138 The Kabbalah of the Golden Dawn the False Sea and is the Astral World. the lesser circles represent the 7 Earths. Thabel. and lead to the less perfect worlds.Depths of the earth 2. The guardians prevenr anyone from leaving his or her allotted area before rhe designated time. the place where deception and reflection are confused. Neschiah 5. the earth furtherest awav from the present. for it is they who must nourish the seven Infernal Habitations. For the earths represent the material side of man. Adamah 3. Gates of death 7. Bar Shasketh Pit of Desttuction 5.Shadow of Death 6. Gehinnon Hell ---. Shaari Moth .Clay of Death 4.The Qlippoth 139 3. I Adverse Powers at the feet of the Cherub . Tzelmoth . Titahion . These are the Four Kerubic expressions of Force. whose symbol is a woman riding upon an ass. Rahab. a woman outwardly beautiful but inwardly corrupt. 3. and Fire enfolding itself. and Chasmal. 4. riding upon a strange and terrible beast. Samael. whose symbol is a terrible demon leaping upon an ox. . and a Splendour on every side. Machaloth. and the Evil and Adverse Powers broken beneath their feet are: 1. and putrefying. a great cloud. a form compounded of a woman and a serpent.140 The Kabbalah of the Golden Dawn THE EVIL AND ADVERSE POWERS BENEATH THE FEET OF THEFOUR CHERUBS Sephiroth Kether Chokmah Binah Gedulah Geburah Tiphareth Netzach Hod Yesod Malkuth Spirit Lilith (strange(beasts) Machaloth (serpent) Kingdom Babel QIippoth Splendor Greeks Whirling Fire Samael (ox) Rahab (ass) Medes Great Cloud Edom Whirlwind In the Mercavah vision of Ezekiel it is written: "And I looked and behold a whirlwind came out of rhe North. 2. Lilith. the brilliance of the inner-most flame in the midst of the Fire. and they are also classed under the Sephirorh as shown. and she rideth upon a serpent-scorpion. To these four are attributed the Four Kingdoms. viz. Their colors are dull and black. Samael the Black. and their form is that of a Dragon-Lion.so called because they are derived from the Fourth Evil Force. .The Qlippoth 141 The Twelve Princes of the Qlippoth THE TWELVE PRINCES OF THE QLlPPOTH WHO ARE THE HEADS UNDER THE MONTHS OF THE YEAR These are the names of the Twelve Princes and Tribes of the Qlippoth who are the heads of the months of the year. 1. BAIRIRON . 7. In the midst of the circle are placed Samael and Asmodai. almost skeletons.whose colours are like limped blood. and their colors are black and brown. 145 This relates to a ringed formation of colors.whose colors are like dam 144 blood. The symbolic form of the former is somewhat like that of the Devil of the Tarot. SCHECHIRIRON . TzELLADIMIRON . tzelil. but in a crouching position. or as if their skin was spread out flat over the body of a gigantic beetle or cockroach. SHELHABIRON . and their form is partially living yet decaying corpses. 8. BEHEMIRON . and their forms like hideous women. and their forms like those of awful beasts. 6. such as the crab and the lobster. 11. yet Demon-faced withal. 144 This is the title of the blood from the last of the ten plagues of Egypt. 4. and their forms like that of a most devilish and human headed insects.whose colors are like serpents. 9. insect and shell-fish.142 The Kabbalah of the Golden Dawn 2.145 bronze and crimson. ADIMIRON .whose colors are fiery and yellow and their form like merciless wolves and jackals. and their form blended of reptile. They are like savage triangularheaded dogs. NECHESHETHIRON . 5. NESHIMIRON - whose colors are of a stagnant gleaming watery hue. 10. OBIRIRON . DAGDAGlRON .whose colors are like clouds and their form like gray bloated Goblins. and their form like dog-headed serpents. NACHASHIRON . mixed with water and dull yellow and gray.whose color is like copper. but colossal and attenuated.whose colors are reddish and gleaming. TZEPHARIRON .whose colors are like those of earth. united to the bodies of Serpents and Fishes. and their form like vast and devouring flat-shaped fishes.whose colors are black. like hippopotamus and an elephant.whose arms are derived from Behemoth. that of Asmodai is that of a bloated and bestial man. Their form is that of lion lizards. . 3. 12. but crushed flat. 4. the daughter of Machaloth. wife of Samael. like a crouching woman with an animal's body crawling along the ground and eating the earth. She is dark. whose form is that of a vast black-headed Dragon-serpent and he uniteth under him the force of Kether of the Internal and Averse Sephiroth. and she appears as though dragging down. After him cometh the unnameable one. multitudes of cat-like demons. This is Belial. black. Behind him cometh Maamah. 3. and a man below it. bloated Man-dragon. This is Qematiel. and he that uniteth the force of the averse Chokmah. Abbadon. . small figures of men into HelL OF THE THREEEVIL FORCES BEFORE SAMAEL 1. and the thousand. skeleton-like giant. the wife of Asmodai. a black bloated man-insect horrible of aspect. He who denied God. a woman with an ever-changing and distorted countenance. a fiendish witch with serpent hair. This is Othiel or Gothiel. and his appearance and symbol are of a closely-veiled. At the Northwest Angle is a gigantic Scorpion with a fearful countenance.The Qlippoth 143 At the Southeast Angle are placed the Evil Adam. a black. and the Elder Lilith. This is Samael the Black. his breadth greater than his length. but standing upright as it were and formed of putrefying water. enthroned in a chariot drawn by an ox and an ass. 2. a woman to the waist. with her hands. and he uniteth the force of the averse Binah. a goat-headed.headed Hydra serpent. gigantic figure covered with whirling wheels. And at the Southwest Angle are a winged lion and a winged horse drawing in like a chariot the youngest Lilith. and in his hand is a vast wheel whence come as it whirls. At the Northeast Angle is Aggereth. All of these are of gigantic stature and terrible aspect. 144 The Kabbalah of the Golden Dawn The Evil and Adverse Tree THE EVIL AND AVERSE SEPHIROTH These be the Evil and Averse Sephiroth. surroundeth the whole Evil Sephiroth who are thus eleven instead of ten. and these Sephiroth have their place from behind the holiness of the World of Assiah. There are eleven letters in the Hebrew word for "Lieutenant Govetnor:" Esther 9:3. And Samael the Evil. Deut.l :3. contained in the Seven Palaces. . 11 days from Horeb. Unto Binah are referred the Satorial at Harasiel. Also to Kether belong the Thaumiel or Thamiel. They have not bodies for they are those that seek continually to unite themselves unto the bodies of other beings and forces. or Burners with Fire. The Fifth Palace containeth Netzach. and their forms are those of enormous black heads like a volcano in eruption. and hideous eyes seen through the veil.. "When the wicked are cutoff . whose form is that of dull. whereunto are attributed the Ghareb Zereq. and they are followed by evil centaurs. whereunto are attributed Golahab. . whereunto are referred to the Samael or Deceivers (Jugglers). from Esau. Unto Kether is attributed Kerthiel which means "cut off from God. unto which are attributed the Gagh Shekelah. In the Evil Palaces the first containeth Kether.. also called Getzphiel. The Fourth Palace containeth Tiphareth whereunto are attributed Zamiel. because of their hairiness. demon headed dog like monsters." And the symbolic form is that of Black Evil Giants. and they attach themselves unto lying and material appearances. or Dispeasing ravens. The Sixth Palace containeth Hod. Their form is that of hideous demon-headed Ravens issuing from a volcano.The Qlippoth 11 curtains. The Second Palace contains Chesed.146 were the curses of Ebal: 11 were the Dukes of Edam." Ps. The Third Palace containeth Geburah. otherwise called Zaphiel. and so forth. the Bicephalous Ones. and their form is like that of Black-Evil Giants with loathsome serpents twined round them. These are also called Seriel. and their symbolic forms are those of black cat-headed giants. the Concealers and Destroyers whose forms and appearances are as gigantic black veiled Heads with Horns. The Hebrew word AY. the Disturbing Ones. and the Zogiel (from Og of Bashan) or as it is sometimes written Ghogiel or Oghiel. 145 146 This translates as "where" and has a numerical value of 11 in Deut. 22:37. and they are great black giants. Charariel and Agniel. ever working against each other. Chokmah and Binah. 37:34. and their forms are those of Dual Giant Heads with batlike wings. They are also called Aziel. Unto Chokmah are referred to the Dukes of Edam. The Leviathan are. Unto Yesod are referred the Gamaliel. Kether 2. Tiphareth . the Evil Woman and the appearance is that of a woman at first beautiful.Asmodeus 6. Nachash.Lilirh 10.Lucifuge 4. hath the same number as that of Messiah. Geburah . as it were. Unto Malkuth is attributed Lilith. but afterwards changing to a black monkey-like demon. Yesod. Behemoth and Leviathan are two evil forms. seeing their power extendeth over many and numberless orders. Thereunto belongeth the Blind Dragon-force. evil serpents. but these names can hardly be referred to anyone Sephirah.Nahemah According to the opinion of some.Adramalech 9. THESE ARE THE EVIL CHIEFS 1. linked together. Thereunto are also referred Nachashiel. Chesed ~ Ashtaroth 5. The name of the serpent.Belphagor 7. Hod . or Obscene bull-men.146 The Kabbalah of the Golden Dawn The Seventh palace containeth Yesod and Malkuth. 147 Ii? This ends the transcription of the Mathers lecture on the Qlippoth. Chokmah . and Obriel. of which the first is the synthesis of the Qlippoth already described under the head of Behemiron in the Qlippoth of the Months of the Year. Malkuth . . N etzach Baal 8. who will root out the Qlippoth from the world. numberless Dragon forms united together so that each of his scales is like a separate Evil Serpent. Binah Satan and Moloch Beelzebub 3. The Seven Heavens of Assiah 150 are. in descending order: 15 l 7. Friedmann and the Lesser Hecaloch texts. ARABOTH . 151 With traditional Hebrew literature there arc many descriptions of the Visions of Paradise and they quite often contradict each other. 150 See "The Seven Palaces in early Jewish Mysticism" by Dr. These were placed in the manner of a curtain and turned into the letter Vau which illuminated them. folio l64b. is composed of the words for Fire (ash) and Water (maim) in the spiritual sense. Gaster. Since Chesed is the first of the Sephiroth after the Supemals we are told in the Talmud l 52 that Araboth is the peaceful abode where souls (freshly reincarnated) arrive (through Daach 148 In the diagram the earth is the central circle.This means "cloud" or a mixture of them. while on the left is the Garden of Eden and on the nghr the Gehenna. which views the Heavens or Palaces from a different viewpoint than I have given here and is a very exhaustive scholarly work with a massive reference index. 31.CHAPTER TEN The Seven Heavens'" We are told in the Zohar 149 that the Hebrew name for the Heavens. This is associated with Chesed-Mercy. Shaimaim. Deirdre Green in the Hermetic Journal. In metaphysical terms it shows the potential to renew life and give blessing through rain. No. 152 Hagigah 12b. I have used the descriptions of the Heavens as given in (he Talmud as the basis and also been influenced by the translations of early pre-Christian works by JeUnick. 149 Part 4. 147 . It is the heaven of discrimination for the stores kept here will be unleashed on the ungodly and it closely resembles the influence of Geburah which it is allied to. MAHON . 5. When Moses viewed this heaven he saw angelic combinations of both Fire and Ice working together in harmony. of course. 6. or dew (that can destroy vegetation) are kept.155 who are also called the Ishim." ISl 154 This Part 1.meaning "habitation.148 The Kabbalah of the Golden Dawn and across the Abyss) and is the place where the Ministering Angels oversee. 154 Since the Heavens are a reflection of the energies of the Sephiroth it would appear that Talmudic consideration seems more appropriate. it relates to the Celestial Temple of Jerusalem where high sacrificesare made. for rhis is the heaven that encompasses all other heavens. This is very much the sphere of the Law and retribution and is said to be the abode of Moses. SHEHAKIM ."157 relates to the Sephirah of Netzach.meaning "dwelling" and is related to Tiphareth. It is basically a position of the Talmud differing from that of the Zohar 153 on its functions. The Talmud says that this heaven is the home of the Ministering angels who sing the praise of YHVH during the day and rest during the night so that the songs of the day will be with man during sleep as well. snow. MAKHON . ZEBUL .meaning "clouds of glory" is analogous to the Sephirah of Hod. It is the heaven of the Messiah.P? This harmony. . 155 Some versions refer to the Kerubim being associated here. These were the Erelim. When Moses saw this heaven his vision was of a Temple with columns of red and green fire and halls of sparkling gems. The angelic hosts of this level govern all those stars and planets in the heavens. 157 Kings 8:13. function differs from that given in the Golden Dawn rituals which Mathers took from Rosenrorh. the Prophets who guard this heaven try to protect the righteous. folio 45a. When punishment is inflicted from this heaven. 4. According to the Talmud. Using a modern conception of the Talmudic explanation of this heaven it shows us that this is the level where the grace and glory of God are given to those who deserve it and is literally the "manna from heaven. relates to the Middle Pillar of the Tree of Life where the polar opposites merge. Isaac and Jacob. 3.This roughly translates as "place" and is mentioned in the Talmud as being the place where fatal doses of rain. 156 Provo8:4. The Angelic governors of this level teach souls ro live in harmony with others through the process of purification. It is said that the brightness they emir relates to the level of purification they have received with the aim of reuniting with the Shckinah above them.meaning "expanse of sky" or "firmament" where the support of the heavens is given through the knowledge imparted to the prophets who pass this information on to the Children of Israel. 1. This level is analogous ro the Sephirah of Yesod. RAKIYAH .The Seven Heavens 149 The Seven Heavens of Assiah 2.meaning "veil" or "curtain" and the Talmudic explanation of this level is that it resembles a veil and that it . VILON . with each window showing a particular joy and another a particular sorrow. 5. Pan 3. 6. 3. 161 In the original Rosenroth translation there were quotes from Isaiah (6:2. 4. MATZPATZ162 YEHEVID YHVH ELOHIM HOD&MATZPAT YAH. . Waite considers they are taken from the conso. Binah Gedulah Geburah Tiphareth Nezach Hod Yesod. nants of the name YHVH (as does Godwin in his Cabaltscic Encyclopedia) expanded while Ginsburg says they are taken from the ten Divine names mentioned in the Bible and cites the Zohar. these names are derived from the first 42 letters of Genesis (up to the B in the word Bohu) which are then transmuted. folio 11a as a source. An example of this would be the window of Joy and the window of Tears. The vision of Moses at this level shows that he found Vilon a level of windows. SEVEN HEAVENS OF BRIAH162 Palaces_Holy N~Ille_ ~ 1. 160 According to Rosenroth.150 The Kabbalah ofthe Golden Dawn is lowered during darkness and raised during the morning. Holy Name AB. 3. These associations were shown in the 3-8 Grade of Practicus. 164 A synthesis of both these names is in the word Taklith-perfection. polar opposite of the preceding window. 6. Malkuth 2.3) but the Golden Dawn adapted this aspect to the Palaces of Briah. 7. 159 SEVEN HEAVENS OF YETZIRAW 60 Palaces 1. 158 Vilon relates to the Sephirah of Malkuth. 4.. 01. 7. AL Meaning S~p~roth Holy of Holies Kerber Holy of Holies Chokmah Binah Holy of Holies Chcsed Love Oeburah Merit Tiphareth Benevolence Substance of Heaven Netzach Hod Serenity Yesod. Chokmah. 5. ThTz QROShTN NODIKSH BTRTzTHO ChQBTNO 10LPZQ ShQVTzITH Sephiroth 161 Kether. ADONAII64 158 159 Issiah 40:42. 163 This is the temurah ofYHVH. Malkuth Crystal Whiteness 2. 162 These associations were shown in the Portal Grade Ritual. 1951). It is said that their functions also include passing on information (drawn from the Neschamah at night._-----------' The Seven Heavens of Yerzirah THE SERAPHIM The name Seraphim is derived from the word "Saraph" meaning "'bum. Selected Writings (Farrar. during sleep) to the Creator. for the Seraphim are in the Holy of Holies or the Highest 99 See Wilhelm Reich. Straus and Giroux. New York. ._---_~-_. in Atziluth.The Seven Heavens 151 ~l I ! \ I \ '--~~~ ------ ." Their function is to bum the false doctrine and convert man back to the righteous. with twain he did fly. and with twain he covered his feet." That is. But the . his synthesis is to be found in the Hexagram and in the idea of the 7. They are four in number and correspond to the Four Winds. they have six wings each. The Golden Dawn says of them: The Seraphim in the Vision of Issiah are described as having 6 wings: "With twain he covered his face. with each one corresponding to one day of creation. more especially dominating the planetary region.152 The Kabbalah of the Golden Dawn The Seven Heavens of Briah heaven of Briah. The Seven Heavens 153 OF ISAIA~ Ct1ERUBIM 4WI-lEE.LS \ CI-lERUBIM ~~~~~~~~S70r: APOCALYPSE I \ MAN The Seraphim . But the Serpent of Temptation is the Serpent of the Tree of Knowledge of Good and Evil. So the synthesis of the Kerubim is found in the revolving Cross. Round the Middle Pillar of the Sephiroth. And therefore it is said in the Zohar that. whose Sphere is called Nogah or External Splendour . which Moses made when the Children of Israel were bitten by the serpents of Fire in the Wilderness. And the word used in the passage in Numbers 21. the Eagle. Holy. twined round the Middle Pillar of the Sephiroth. Holy. alone of the Shells is the Serpent Nogah found in Holiness. . in the Pentagram. And the Serpent is of Brass. he is also the Celestial Serpent of Wisdom. nevertheless. and not the Tree of Life. the same spelling. and were stretched upwards one to another. and the idea of one spirit dominating the Four Elements. the same pointing Seraphim. "Holy. It is the Serpent of the paths of the Tree. having single heads: but they have six wings. the man and the Bull-counterchanged with each other by revolution." What the Golden Dawn was trying to do is reconcile the various visions of the Seraphim as one unit with the Kerubs being the lesser unit or lower parr of the Seraphim proper... And he set it on a pole. John's vision in the Apocalypse are uncompounded. SERPENT OF BRASS165 This is the Serpent Nehustan. but comprehendeth not the Sephiroth. for "Fiery Serpents" is the same as the name of the Angels of Geburah. and thus unite with the powers of the seven and the four. and he is called the Balance of Justice. the Reconciler. And their cry is similar to that of the Seraphim of Isaiah.154 The Kabbalah of the Golden Dawn Kerubim of Ezekiel each have four faces-those of the Lion. because that is the Reconciler between the Fires of Geburah or Severity and the Waters or Chesed or Mercy: and hence it is said in the New Testament that it is a type of Christ. that is. Why then is he called the External of the False Splendour? Because he indeed uniteth the paths. 165 This is shown in the 4~7 ritual of Philosopbus. whence the symbolic form of the wheels beside them wherein was the Spirit: and with two of the wings they their bodies. But the Kerubim of St. the metal of Venus. The Seve n Hea vens 155 The Serpent of Brass . . In many respects Frater Albertus went his own way in developing the Qabalistic pulsation system he utilized for his Alchemical Paracelsus Organization. or mineral.CHAPTER ELEVEN Alchemy and the Kabbalah'" The subject of alchemy and its application to the Kabbalah and the teachings of the Golden Dawn has for many years been shrouded in mystery. vegetable. which he based on the teachings of Lewis Spence and rhe Color Scales of the Golden Dawn and adapted them to alchemy. 167 A member of the Golden Dawn. bur only in a very vague manner. Langford Garstin. I find little in common with the traditional Kabbalah. actually predating the work on similar lines by Carl [ung published in his Psychology and Alchemy. a successor of the Golden Dawn. Following his \661 have not Included a breakdown of the modem Qabalah of Frater Albertus. which Regardie hadnever seen. After studying Frater Albertus's Qabalah and related unpublished documents on the subject over the years. whether it be animal. Qabalah of the Seven Rays. Virtually no revelation has been made by former members of the Order who studied it. For all intents and purposes alchemy is the science of transmutation. Israel Regardie was one of the first 167 to state the principles of alchemy in purely psychological terms and his book. Regardie. as mentioned earlier. was an initiate of the Bristol Temple of the Stella Matutina. which he published in 1938. underthe Mathers lineage. 168 and Mysterium Coruunctionis. The Philosophers Stone. 157 . 168 lung based this work on tWO lectures he delivered in \935/36 for the Erano5-jahrbuch. published a book Secrer Fire in 1932which leans towards to the psychological side of alchemy. alchemical matters being mentioned only briefly. One is in the Second Knowledge Lecture where the metals are attributed to the planets as shown below. A. 170This final c?lumn of Sephirotlc association was included in some temples and left out in others. most Kabbalistic writers seem to gloss over or avoid it completely. in fact. Within the Golden Dawn's Outer Order there are three areas where the initiate is introduced to Kabbalah as applied to alchemy. although. Francis King in his Ritual Magic in England also includess a chapter on alchemy and the Golden Dawn. Ayton. he made the comment a number of times in print that he had seen no reference to practical alchemy in the Order. (or it contains nothing but a series of letters to and from W. . 169 I am going to devote considerable space to this aspect of Kabbalistic work because of its importance within the Golden Dawn scheme. 169 Ellie Howe's Alchemist of theGolden Dawn was really a bitter disappointment in terms of revealing the Golden Dawn's alchemical work. The Names and Alchemical Symbols of the Three Principles of Nature are: Sulphur Salt Mercury Binah 170 Chesed Geburah Tipharerh Netzach Hod Yesod The metals attributed to the planets are: Saturn Lead Jupiter Tin Mars Iron Sun Gold Venus Copper or Brass Mercury Quicksilver Moon Silver This is the alchemical/Kabbalistic association the initiate has to comprehend and learn to apply along with two other associations taken from the book AeschMezareph.158 The Kabbalah ofthe Golden Dawn time in the Order. [aha 17la-l7lb (this includes aspects of what could be considered herbal alchemy). Gate of Ltghtby Rabbi Joseph Gikar. P. but more of a discourse in rhetoric." by Rafal T. is in reality the only Zoharic text that refers directly to alchemy and the Kabbalah. Westcott says: The Aesch Mezareph or Ash Metzareph. is only known to persons of Western Culture from the Latin translation found in a fragmentary condition in the work entitled Kabala Denudaw by Knorr von Rosenroth. In the Preface to the Aesch Mezareph.Alchemy and the Kabbalah 159 AESCH MEZAREPHJ7] - PURIFYING FIRE The AeschMezareph.172 but these are fragmented.14 1 "The Alchemical Tree of Life. Kabala Recentior by Rabbai [izchak Loria. Blavatsky." and they enshrine a Latin translation. 173 and that it was fragmented and put into a single book form by The Lover of Philalethes in English in 1714. 2. Index plurirnarium materiarum Cabalisticaruru in ipso Libra Sohar propitarum. 172 Part 2. vo1. Compendium Libri Cabalistico-Chvrnici. There is no doubt that the AeschMezareph comes from the first volume of Rosenroth's work. with part of the Hebrew text and commentaries of the great Sohar or Zohar. These volumes have a subtitle "Transcendental. published at Salzbach in 1677-84. It has been suggested by numerous authors that this text is not a course in practical alchemy. 3. 173Rosenrorh stated that this pardon of the Kabbalah Denudate had five sources: I. Metaphysical and Theological Doctrines of the Hebrews.lla ben Abraham. Gardenof Pomegranates. "Book of Splendour. Pard. or Purifying Fire. Jewish Alchemy had been referred to by notable authors such as Thomas Vaughan (Eugenius Phiiaierhcs) yet the Aesch Mezareph was the first co put it into some sort of prospectus. which is in the form of a Lexicon. folio 23b-24b. Part 4. 171 For a study on the practical side of alchemy as applied to this text sec . Pnnkle. folio 249a-250b." The Aesch Mezareph is still extant as a separate treatise in what is called the Hebrew language. but which is more properly Aramaic Chaldee: it was a companion volume to the Cha/dean Book of Numbers so often referred to by H. Aesch Metzareph dicu. Over the years I have had an opportunity of discussing this work from a practical viewpoint with a number of alchemists and am told that Hermetic Journal. 4. 5. In the Zora: proper there are some references to alchemical concepts. de Lapide Philosphico. 160 The Kabbalah of the Golden Dawn r~-I ---I (0 \ \::V The Tree of Metals (first version). Alchemy and the Kabbalah 161 ~ ~ The Tree of Metals (second version). 162 The Kabbalah of the Golden Dawn if the text is read from start to finish then it is indeed hopeless, but if the text is read in parts then there are some experiments that can work on a practical level, but even these are only parts of experiments and not completed. The dual associations of the metals with the Sephiroth are confusing and relate to various stages of the experiment. I must confess that I think that to introduce the student to these diagrams during ritual was a bad error of judgment by Mathers, and he would have done better to simply provide the standard associations of the Knowledge Lectures where associations are given to the Sephiroth. 174 A rectification of this would be as follows: Kether Chokmah Binah Daath Chesed Geburah Tiphareth Netzach Hod Yesod Malkuth Mercury Sulphur Salt Lead Tin Iron Gold Copper Quicksilver Silver Metallic Root There is no doubt that to take parts of a lexicon and try to make a book out of it can create difficulties, and this is apparent with the Aesch Mezareph. Yet it should be treated as a type of lexicon only, and nothing more, although each of its relevant parts does have some very important gleanings to give providing they are seen as parts and not the whole. 174 1 have placed Saturn to Daath for the sake of form but also because it is used there in the associ- ations to the Hexagram Ritual of the Golden Dawn. Alchemy and the Kabbalah 163 THE SEPHER YETZIRAH AND ALCHEMY Although the formation of the Sepher Yetzirah was discussed early in the book, we will now review parts of the text with an alchemical viewpoint in mind. While various authors have discussed how alchemy and the Kabbalah are related or not related, I have never seen any mention of the association of alchemy with one of the oldest of all the Kabbalistic books, when to my mind it is the most obvious. The previous section on the Aesch Mezareph has dealt with alchemy from the Sephirotic viewpoint, and now it is time to look at alchemy as seen from the PATHS-the Sephiroth are excluded. The concept we are going to look at is very simplistic and involves alchemical steps or stages in a three-, seven- and twelvefold system. Three-Stage System of Alchemy The Sepher Yetzirah says: These Three Mothers did He produce and design. and combined them; and He sealed them as the three mothers in the Universe, in the year and in Man-both male and female. He caused the letter Aleph to reign in Air and crowned it, and combining it with the others He sealed it, as Air in the World. as the temperate (climate) of the Year, and as the chest (the lungs for breathing Air) in Man: the male with Aleph, Mem and Shin, the female with Shin, Mem and Aleph. He caused the letter Mem to reign in Water, crowned it, and combining it with the others formed the earth in the world, cold in the year, and the belly in man, male and female, the former with Mem, Aleph, Shin, the latter with Mem Shin, Aleph. He caused Shin to reign in Fire, and crowned it, and combining it with the others, sealed with it the heavens and the universe, heat in the year and the head in man, male and female. Now at this point there is no indication which came first, just that there were three letters, each with its respective territory. These three letters then send their rays to the seven and the twelve letters. The Three letters correspond to the Three basic steps in alchemy which cover the process as a whole. These are the process of Separation, Purification, and Cohobation. and Salt are combined in a laboratory apparatus {such as a soxhlet) for further use. is then drained off into a distillation apparatus.164 The Kabbalah of the Golden Dawn 1. Mem is linked to the process of Cohobation. 138 Pan 1. such as the making of a herbal alchemical tincture. Cohobation is when the Mercury. 3. . 3. Purification occurs when the plant which had the alcohol drained from it is calcined to a white powder (salt) over a direct heat source. Rectified or distilled alcohol is poured in a glass jar partly full of fresh herbs. in the following manner. If these three stages are applied to a practical application. that contains the Sulphur (oil). thus separating the alcohol (Mercury) from the oil (Sulphur). which is a series of successive distillations which unify the Three Principles of Sulphur. and Mercury (regardless of the Kingdom concerned). 1. Aleph is the process of Separation of the Sulphur. which then forms the end result of the experiment. 2. and Mercury and bring their vibration rate to the level required. Salt. Sulphur. folio 54-55a. they can be applied very generally. which takes the three components' parts and purifies them to a very high degree. the Three Vital Essences of the process. Salt. in this instance a tincture which is ready to be used for medicinal purposes. This is also where the Sulphur is evaporated to a hard substance and then calcined as above. 2. This is the first stage of the Separation process (called Maceration) as the alcohol causes the oil to separate from the main body of the plant and float to the top. then distillation takes place. 131 The Golden Dawn also adapted the Tarot Trump "Blasted Tower" to this theme. Shin is analogous to the process of Purification. After a period of time the alcohol. or simply placed together. where great care must be taken that the matter being dissolved must be stopped at a certain point in the experiment when complete separation has occurred.Putrefication . Kaph . The vapor or essence is then extracted from the matter and remains in the top of the neck for a short time. the Blackening.Mars Calcination is the process of reducing the size of the material worked with (Prima Materia-first matter) by fire. Part of the essence is taken from the matter.Distillation .Planet 1.Calcination .Alchemy and the Kabbalah 165 Seven-Stage System of Alchemy These relate to the Double Letters and are in fact a further refinement of the above three-stage generalization. is still part of the dissolution process. 4.Stage . then descends back down the tube to the matter (which is at the bottom of the flask) from which it was derived. It is the separation of the volatile from the non- .Venus Solution is the aspect when the matter is dissolved in the liquid as a result of the previous step of sublimation. Peh . 5. Whitening. 3. changing the matter in its composition. through the vapor from the matter through a distillation train.Jupiter Sublimation takes place when the matter is placed in a container (usually made of glass with a long neck above it) over a heated element. to a certain extent.Mercury Distillation covers other steps as well and relates to the separation of the spirit. is obtained by direct burning. through four stages which can be seen by the color of the matter ar each stage: The Blackening.Moon Putrefication. and Reddening. arranged in this order: Letter .Solution . The first stage. Beth . with a receptacle at the end to catch the liquid. 2. strengthened. then returned to it. Yellowing. This step actually covers the steps of separation and exaltation in alchemy. Daleth . Through this process pulverization occurs and impurities are removed which makes the matter ready for the next step. for at this critical level an entirely new substance has been formed or transmuted. while the other three stages are through the process of a consistent heat.Sublimation . Gimel. Leo This means to raise the vitality of the matter on the etheric or spiritual level. and Cohobation).Cancer Circulation is the process where heat circulates the liquid from the matter in a continuous uplifting movement. 175 BySegregation and Comprehension. Cheth .Taurus Fixation is the stabilization of a volatile matter or substance. Sublimation. and also the component parts of the matter. 4.166 The Kabbalah of the Golden Dawn volatile.Circulation . then returned to the liquid once again. It is a method where the liquid is strengthened in vitality by being brought from the liquid to the gaseous state. 7. Vau . In this instance it is simply a more refined process..Fixation . in effect. 5.Tincture \Lapidication . .Calcination . Digestion. Teth . Dissolution. 3. generally done through Calcination. The Twelve-Stage System. Tau . 2.Gemini Separation is a phase that separates the pure from the impure.Saturn Coagulation is when all parts of the experiment are reunited and are brought back back to as solid state.e. 6.Coagulation 175 . It differs from the previous step of sublimation because the vapor is not returned to the matter which.Exaltation \ Solution . has also changed in composition.Separation .Aries The Calcination process differs only in the degree it is taken from the previous explanation of it. Resh . Distillation.Stage -Sign L Heh . arranged in this order: Letter . This continues through varying states of the experiment (i. Zain . These relate to the Twelve Simple Letters and are a further division of the seven stage system.Sun This is the end result of the experiment where the matter can be increased in quantity. Coagulation. Conjunction \ Impregnate . Like the previous step. A number of the associations here are not standard textbook quotes but are the results of a number of years of practical alchemical exploration. 8. The entire process described here is one that works on a practical level. 9. 7. 10. for .Sublimation . then placed back together. It is a process where the gross elements become much lighter as the essence is removed and to a certain extent Separation occurs. Samech . it makes the spiritual part of the matter more ethereal in content. Ayin . Nun .Scorpio Digestion is a process which through a mild heat the matter or substance gives up its vital essences. Yod. The steps of Multiplication and Projection are done after the work is completed and therefore not applicable to the above table.Coagulation \Cibation . Tzaddi .Dissolution \Subtilizing .Capricorn (Refer to the previous explanation.Cohobation . strengthened. This process is repeated a number of times.Virgo Dissolution is actually a part of the Putrefication process where the solid is reduced to a liquid but stops at the first phase of operation.Digestion \ Ferment .) 11. 12.Aquarius Congelation is a liquification of the materials used in the experiment to the consistency of water and letting them gradually produce a solid state. This process is also called Maceration.Libra Cohobation is a series of Distillations where a volatile substance is poured back over the matter.Alchemy and the Kabbalah 167 6. Qoph .Sagittarius Sublimation takes place when the vapor is extracted from the matter and is driven upward into the upper part of the container. Lamed . It is rhe final step in which all component parts of the matter have been separated. The Sepher Yetzirah is also allied to the mental process as well. which results in a totally transmuted substance that is much stronger than when the experiment first started.Congelation .Pisces The Conjunction is the bringing together of the separated parts of the experiment into one homogenous commodity. which has been briefly mentioned earlier in the text. In Sword of Wisdom. Origin of the Elements 5.A member who was also an alchemist.168 The Kabbalah of the Golden Dawn that is how the book was designed. it was the Bacstrom version.. or practical. Differentiation of qualities 10. Mixture and combination Second Order: Decad of Evolution 11. Fire 9. The first matter 2. lthel Colquhoun referred [0 the Kirchweger rranslation as the one being used in the Golden Dawn but this is in error. it is purely alchemical and is the skeletonic framework of and key to breaking down the alchemical manuscript "Homer's Golden Chain.I. as I understand it. Formless. THE FIFIY GATES OF UNDERSTANDING This section. Minerals differentiate 12. and is the foundation for the concept of the Macrocosm and the Microcosm..R. Air 8. spiritual. a prominent Golden Dawn and S. First Order: Elementary 1. This manuscript was never deemed official but was frequently referred to. yet when a theory holds a certain truth it can be applied almost on any level-whether it be mental.176The text of this paper is related to the Sephirah of BinahUnderstanding. . lifeless 3. Seeds germinate in moisture 116 Homers Golden Chain. The Abyss 4." was a manuscript that was given considerable attention at the 5=6 level of the Golden Dawn and was based on a translation by Pattinson. Chaos. Within the past there have been some very weird and wonderful explanations of this document but. Hvle. may be a surprise to find in the alchemical section. void. Vegetable principles appear 13. Earth (no seed germs) 6. Water 7. 38. Herbs and Trees Fructification in vegetable life Origin of low forms of animal life Insects and reptiles appear Fishes. 28. 42. 43. 25. 39. 18. Moon Mercury Venus Sol Mars Jupiter Saturn Firmament Primum Mobile Empyrean heaven Fifth Order: The Angelic World 41. 32. 17.Sons of Fire Auphanim . 24. 22. 29. 34. vertebrate earth animals ThirdOrder: Decad of Humanity 21.Cherubim Aralim . 26. 40. 44. 19. 15. the Heavenly Man Angelic beings Man in the image of God Fourth Order: World of Spheres 31. 16. 35. 33. 30. 27. 20.Thrones Chashmalim . Ishim . 37. vertebrate life in the waters Birds. vertebrate life in the air Quadrupeds.Alchemy and the Kabbalah 169 14. 36. 23. Appearance of Man Material human body Human Soul conferred Mystery of Adam and Eve Complete Man as Microcosm Gift of five human faces acting exteriorly Gift of five powers of the Soul Adam Kadmon.Dominions . He whom no mortal eye hath seen. Ain Soph. God.Archangels Sixth Order: The Archetvpe 50. 49.Angels Cherubim . 48. 46.170 The Kabbalah of the Golden Dawn 45. . 47.Powers Elohim . and Who has been known to Jesus the Messiah alone. Seraphim .Principalitie Beni Elohim .Virtues Malakirn . Homer's Golden Chain and the 50 Gates of Understanding.. QUINARII ATOUI: SI:J>1'O'IARII. tqu.. Thi.H"IS CATENA H£RIoIET1S ..lt the Tre • • net . 'ram. MATERIA PROPINQUA SAPI!:NTIBUS SATIS EST DICTUM..... . .tW •• t d•• th .Alchemy and the Kabbalah 171 DI: MYSTERIIS NUMERIS OUATE1UIARII.}"Ol.k>oJ' ..."il.'11'•• . which SCALA PHILOSOPHORUM CABALISTICA MAOIA .. b .. . The Twelve Tribes177 are thus attributed to the Twelve Zodiacal Signs and permutations of the Great and Holy Name of Tetragrammaton and the Angelic counterparts: Sign Aries Taurus Gemini Cancer Leo Virgo Letters of the Name Yod Heh Vau Heh Yod Heh Heh Vau Yod Vau Heh Heh Heh Vau Heh Yod Heh Vau Yod Heh Heh Heh Vau Yod Vau Heh Yod Heh Vau Heh Yod Heh Vau Yod Heh Heh Heh Yod Heh Vau Heh Yod Vau Heh Heh Heh Yod Vau Tribe Gad Ephraim Manasseh Issachar Judah Angel Melchidael Asmodel Ambriel Muriel Verchiel Hamaliel Zuriel Barchiel Advachiel Hanael Cambriel Amnitzel Forgot. Also Bullinger's Witness to the Stars. Libra Scorpio Sagittarius Capricorn Aquarius Pisces Naphthali Asshur Dan Benjamin Zebulun Reuben Simeon Ii? For an indeprh study of theses tribes see "The Testament of the Twelve Patriarchs" in the ten Booksof Eden. The only difference between them is the Enochian names being placed at the front of each Tribe in one version.CHAPTER TWELVE The Twelve Tribes and Astrology This lecture by Mathers has two versions. 173 . who was half man and fish. Simeon. and Benjamin. and of Moses. to form as it were the binding and connecting link of the Tribes. Manasseh was divided into two half-tribes with separate possessions (being the only tribe thus divided). so in the New Testament. but Levi is withdrawn later. the Great Twin Brethren. the Scorpion (but in good symbolism the Eagle) and the Man are to be noted as forming the Kerubic figures of Ezekiel and John. Rachael bore Joseph. Judas is withdrawn from the number of the twelve Apostles and his place filled by another. for Rachael had only these two sons. and thus answers to the equal divisions of the sign of the Twins. To these refer Manasseh. Castor and Pollux." but his father Benjamin. for Rachael called him "Ben oni. Judah. Levi. . The signs of the Twins. Benjamin is the younger brother of Joseph. the Lion. and the two Tribes of Ephraim and Manasseh substituted for the simple one of Joseph. are called bi-corporate or double-bodied signs. Matthias. and in a certain sense as a compounded figure. like the two Fishes in the Sign.178 the Centaur armed with a bow. but died at the birth of Benjamin. as the priestly caste. of the children of Jacob: Leah bore Reuben. We shall find much light upon the connection between the Signs and the Tribes shown by the blessings of Jacob. and as the leaders of the others. The following is the order by birth. To these signs are allotted the tribes of Ephraim. and in the Sign of X the two natures of Man and Horse are bound together in one symbol. and is the only one of the Sons of Jacob who at his birth was called by two names. whose sons were Manasseh and Ephriam. Let us note also that as in the Tribes Levi was withdrawn. who is chosen by lot to fill his place. Bilhah (Rachel's maid) bore Dan and Naphtali.174 The Kabbalah of the Golden Dawn Of these especially the Bull. Zebulon and Dinah (a daughter). Simeon. Leah again bore Issachar. whom she wished to call Ben-ani. the Fishes. from the former of which the Armorial bearings of the Twelve Tribes are derived. Zilpah (Leah's maid) bore Gad and Asher. who. 178 This is [he Assyrian Fish God Oannes. Dan and Reuben. encamped towards the Cardinal Points around the Tabernacle of the Congregation. Simeon and Levi are classed together. as we shall presently see. and Judah. afterwards withdrawn. three tribes descended from Rachel. Gemini and Sagittarius). Dan. Simeon and Gad. Pisces and Aries). towards the West. And now thy two sons. though the younger. Aquarius. Moreover I have given unto thee one portion above of thy brethren. Naphrali and Asher. where Jacob blessed them prior to the general blessing of the Tribes. for these ate the two signs of the Equinoxes. viz. Libra and Virgo). . Cancer. On the-East.. and Zebulon.The Twelve Tribes and Astrology In the Wilderness the Tabernacle was pitched in the midst. At the South are two descended from Leah. Issaehar. On the South. Dan. Capricorn). viz. the Kerubic Sign of the Eagle. with lssachar and Zebulon (Leo. and immediately surrounding it are the tents of Levi. Judah. 179 175 1i9 He becomes the ancestor of two tribes instead of one. viz. and Asher. with Simeon and Gad (Aquarius. [udah-s-the Kerubic Sign of the Lion. And thy issue which thou begettest after them shall be thine and shall be called after the name of their brethren in their inheritance. Gad. Reuben.. as Reuben and Simeon they shall be mine. are the only ones separated. with Asher and Naphtali (Scorpio. are mine.. should take precedence over Manasseh. On the West. Here two Tribes descended from Zilpah. Ephraim and Manasseh which were born unto thee in the land of Egypt before I came unto thee in Egypt. but when we notice the Maternal Ancestors of the Tribes. Ephraim-the Kerubic sign of the Bull. and placed in opposition to each other. And Jacob said unto Joseph . Reubenthe Kerubic Sign of Man. Opposite to them.. On the North. and at the North. with Manasseh and Benjamin (Taurus. The substitution of the two tribes of Ephraim and Manasseh for the single one ofJoseph is given in Genesis 48. Ephraim. two descended from Bilhah and one descended from Zilpah. stating at the same time that Ephraim. and we notice that at the East are three tribes descended from Leah. and one descended from Zilpah. At the distance towards the four cardinal points ace the Standards of the Twelve Tribes erected there. this confusion disperses.. viz. Manasseh and Benjamin. Save the Kerubic emblems the arrangement seems at first very confused. blessings of the deep that lieth under. and his horns are like the horns of unicorns: with them hc shall push the people together to the ends of the earth. and by the Almighty who shall bless thee with blessingsof Heaven above. His glory is like the firstling of a bullock. "Blessedof the Lord be his land. and his judgements with Israel. classed together under their father's name." Moses says. fiery and martial nature. whose branches run over the wall. "Joseph is a fruitful bough. (from thence is the shepherd. exaltation of Sun and triplicity of Sun and Jupiter. All this coincides well with the martial and dominant nature of Aries. blessings of the breasts and of the womb: the blessings of thy father have prevailed above the blessings of my progenitors unto the utmost bound of the everlasting hills: they shall be on the head of Joseph. "Blessed be he that enlargerh Gad: he dwelleth as a lion." The armorial bearings of Gad are. a troop shall overcome him. was he sealed. for the dew. and on the crown of the head of him who was separate from his brethren. and the fullness thereof. and hated him: but his bow abode in strength. and upon the top ofthe head of him that was separate from his brethren. and he provideth the first part for himself because there. We shall take them in the Zodiacal order. he executed the justice of the Lord. and the arms of his hands were made strong by the hands of the mighty God of Jacob. a troop of cavalry. for the precious things of heaven. in a portion of the law-giver. white. "Gad. and for the precious fruits brought forth by the Sun. and for the chief things of the lasting hills. and he came with the heads of the people. but he shall overcome at the last. the stone of Israel): Even by the God of thy father. and for the good will of him that dwells in the bush: let the blessing come upon the head of Joseph. Jacob says. the only one of the twelve signs in which the superior planets alone bear sway.176 The Kabbalah of the Golden Dawn Let us now notice the blessings of Jacob and Moses. Of Ephraim and Manasseh (Taurus and Gemini). and compare them with the Signs of the Zodiac attributed to each Tribe. and teareth the arm with the crown of the head." . Jacob says. Of Gad (Aries). The symbolism of the Lion is also proper to Aries on account of its solar. And for the precious things of the earth. and for the deep that coucheth beneath. even a fruitful bough by a well. and for the precious things put forth by the moon. and they are the tcn thousands ofM:masseh." Moses says. the archers have surely grieved him and shot at him. who shall help thee. for ir is the House of Mars. an Ox. and the land that it was pleasant. and bring him unto his people. who shall rouse him up? The sceptre shall nor depart from Judah. and became a servant under tribute. my son." The armorial bearings of Judah are-Scarlet. let him be acceptable to his . thou art gone up." Moses says. Jacob says. and unto him shall the gathering of the people be. All this well agrees with the regal and leonine nature of the Sign. Jacob says. Jacob says. "This is the blessing of Judah. a hind.. Of Judah. and they shall suck of the abundance of the seas.The Twelve Tribes and Astrology 177 The Armorial Bearings of Ephraim are: Green. he giveth goodly words. Of Naphtali. in thy tents ." Moses says. he couched as a lion. until Shiloh come. Lord. thy father's children shall bow down before thee." The armorial bearings of lssachar are-Blue. Hear. Leo. let his hands be sufficient for him and be thou an help to him from his enemies. is in opposition to Gemini. and the vine of Manasseh. the sign of the Archer. Binding his foal unto the vine." Moses says-"Rejoice lssachar. thou art he whom thy brethren shall praise: thy hand shall be in the neck of thine enemies. "Binding the ass's colt unto the choice vine" may allude to the ass of Issachar. he washed his garments in wine. and an ass crouching beneath its burden. Cancer." Moses says.. nor a lawgiver from between his feet. and full with the blessings of the Lord. "Out of Asher his bread shall be fat. Gemini. and his clothes in the blood of grapes: his eyes shall be red with wine. and he said. "Judah. to Taurus while the archers over Manasseh. Leo. possess thou the West and the South. a Vine by a WalL All this refers to the natures of Taurus and Gemini. "0 Naphtali satisfied with favour. Of lssachar. Judah is a lion's whelp: from the prey. as Sagittarius. Those of Manesseh are flesh-colour. and he shall yield royal dainties. Jacob says-"Issachar is a strong ass couching down between two burdens: and he saw that rest was good. a lion rampant." The armorial bearings of Naphtali are-Blue. and his teeth white with milk. "Naphtali is a hind let loose. Scorpio. Libra. lying between Judah. and his ass's colt unto the choice vine. the firstling of the bullock and the earthy nature of the sign. the voice of Judah. Cancer. and as an old lion. Of Asher. This coincides with the peaceful nature of the quiet and watery sign of Cancer. shown by the hills. he stooped down. "Let Asher be blessed with children. and he bowed his shoulder to bear. Jacob says-"Dan shall judge his people as one of the tribes of Israel." Moses says. "Benjamin shall ravin as a wolf in the morning he shall devour the prey. () Lord." Moses says. there the v shall offer sacrifices of righteousness. which rule the feet. the Slayer of Osiris. Of Zebulon. Of Dan." The armorial bearings of Asher are Purple.178 The Kabbalah of the Golden Dawn brethren. an adder in the path. Sagitranus. thou shalt not excel. thou art my firstborn. a Wolf. Dan shall be a serpent by the way. and on this account they call it the "Accursed Sign. horse's heeL. he went up to my couch. portly keen. The armona I beanngs of Zebulon are. ond his border shall be unto Sidon. and Issachar in thy tents." The armorial benrings of Dan are Green. and in whIch Venus is exalted. he shall leap from Bashan. Thy shoes shall be iron and brass. "Rejoice Zebulon in thy going out. and he shall dwell between his shoulders. a Cup. so shall thy strength be. and the beginning of my strength. my might. jacob says-"Reuben. because thou wcntest up to thy father's bed. and let him dip his foot in oil. earthy and water signs of Capricorn ond Cancer. Unstable as water. Jacoh says-"!. for they shall suck of the abundance of the sea. To the sign of Scorpio. and the Lord shall cover him all the day long." In good symbolism It is generally represented by the Eagle. and partly brutal. wblle the feet refer to the sign of Pisces. of the treasures hid in the sands. I have waited for thy salvation. so that his rider shall fall backward. Capricurn. All this coincides with the natur« of Venus and Libra. that l-iterh the horse's heels.Purple." Moses says-"The beloved of the Lord shall dwell in safety by him. Jacob says. Of Benjamin. they shall call the people unro the mountain. These suit the character of Sagittarim. "Dan is a lion's whelp. Scorpio. and he shall be for a haven of ships. an Eagle. then dcfiledsr thou it. Aquanus. The. and at night he shall divide the spoil. partly uf the nature of Jupiter. and as thy days. These things fit with the martial and fierce nature of this sign. and also Typhon. a Ship. Iron emd Br"ss arc the metals of the friendly planers Mars and Venus. the excellency of dignity and the excellency of puwer. in which Mars principally bears sway." The armorial bearings of Benjamin me-Green. the Egyptians attributed the Serpent.ebulon shall dwell at the haven of the sea." . which I he Serpent hires are found in the Centaur figure of Sagittarius which follows Scorpio in the ZodIac." This suits well the tropical. Of Reuben. the daughter of Leah. a Sword. mine honour. Moses says of them-"Let thy Thummim and thy Urim be with thy Holy One. Cursed be their anger. Lord. Pisces. and accept the works of his hands. smite through the loins of them that rise against him. and with whom thou didst strive at the waters of Meribah. and also the derivation of the armorial bearings ascribed to them in Royal Arch Freemasonry. and kept thy covenant. come not thou into their secrer. for it was fierce.The Twelve Tribes and Astrology Moses says-"Let Reuben live and not die. "Unstable as water" is still shown in the undulating hieroglyphic which marks this aerial and brilliant. for it was cruel: I will divide them in Jacob. nor knew his children. 0 my soul. and let not his men be few. be nor thou unired: for in their anger they slew a man. his substance. the city of Hamor and Shechem. Bless. that they rise not again. neither does he acknowledge his brethren. whom thou didst prove at Massah. and scatter them in Israel. and of them that hate him." The armorial bearings of Simeon are Yellow. and slaying the latter because they had carried off Dinah. upon which. but often superficial sign of the Watet-Bearer. These are the blessings of the twelve tribes of Israel." The armorial bearings of Reuben are-Red. and in their selfwill they digged down a wall. ISO 179 isoThis ends the Mathers transcription. according to some traditions." This alludes to their smiting Shalom. a man. for they have observed thy word. I have not seen him. we have been thus enabled to trace more or less clearly the connection between them. They shall teach Jacob thy judgments and Israel thy law: and they shall put incense before thee. who said unto his farher and his mother. Of Simeon and Levi. certain flashes of light appeared playing over certain of the letters. and thus returning the answer of the Deity to the consulter of the Oracle by Urim. and whole burnt sacrifice upon thine altar. unto their assembly. . By comparing these blessings with the nature of the Signs attributed to the particular tribes. whose names were engraven upon the rwelve stones of the High Priest's breastplate. instruments of cruelry are in their habitations. and their wrath. Jacob says-"Simeon and Levi are brethren. . and ThMVRH. 181 . which was widely used in the Golden Dawn as a type of unofficial knowledge lecture. Gematria. thus certain numbers became representative of several ideas. was considered be a prophecy of the Messiah: note that Nachash NChSh.IO. numbered 358 and so does the phrase lEA ShILH. and therefore a knowledge of its leading principles is necessary. For example. GEMATRIA was a mode of interpretation by which a name or word having a certain numerical value was deemed to have a relation with some other words having the same number. Notariqon. is also 358. and were considered to be interpretative one of the other. and so this passage in Genesis 49 v. became an emblem of divinity by corresponding with Ruach Elohim. NVTRIQVN. Messiah spelled MShICh. Sh.CHAPTER THIRTEEN Literal Kabbalah The following is taken from Wynn Westcott's Introduction to the Study of the Kabalah. Though out of print today. I originally found this paper among study lectures for the 4= 7 grade at Whare Ra. It is divided into three parts: GMTRIA. The literal Qabalah is referred to in several places. The letter Shin. Temura. 300. the Serpent of Moses. RUCh ALHIM. it still has as much value as when it was first published. Shiloh shall come. the Spirit of the Living God. is from the initials of Adonai melekh namen. 30 v.. or the letters of one name are taken as the initials or finals of the words of a sentence.182 The Kabbalah of the Golden Dawn NOTARICON. Moses asks "Who shall go up for us to Heaven?" The initial letters of the original words MI IOLH LNV HShMILH.. a common form was to write one-half of the alphabet over the other in reverse order. and then putting a letter in each square in order up and down. one word is formed from the initial and final letters of one or more words. or abbreviation.." Other forms were rational. For example.. For example. which means circumcision. On this principle we find twenty-one other possible forms named in order ALb at. and the final letters are IHVH. 26. often shown in a diagram. and has led to an immense variety of curious modes of divination: the letters of a word are transposed according to certain rules with many limitations: or again." TEMURA is a more complex procedure. the name Jehovah: hence it was suggested that circumcision was a feature of the way to God in heaven. etc. is said to mean babel: this permutation was known as ATBSh. Amen. and so on. and then reading across or diagonally." "The lord ever powerful. is formed of the initials of the words "Ateh gibur leolarn Adonai. in Deut. averse and irregular. and the famous Rabbinic word of power used for talismans. right. obtained from a square of 22 spaces in each direction.----- 60 00 a V 9 6 S 500 000 K(f) 800 000 P(f) 50 00 a H 8 0 Ch 5 N 80 00 P Th 700 000 N(f) M 70 00 900 90 000 00 Tz(f) Tz a T 0 . and so that the first letter A was placed by the last T. and B by Shin. 300 000 Sh 600 000 M(f) 30 00 L ------ 3 a G - 200 000 R . that is of 404 secondary squares. 12. the letters as arranged by a definite scheme." or "Tu patens in soeculum Dornme. Abgat: the complete set was called "The combination of Tziruph. form the word MILH. "The Lord and the faithful king". is of two forms. AGLA. Of this type is the so-called "Kabbalah of the Nine Chambers" of the Mark Masons. 20 00 K ---- 2 a B --- 100 000 10 00 1 a - Q 400 000 I 40 00 A 4 0 D 7 0 Z ---.. AMN. On this plan the word Shesnak of Jeremiah 12 v. mylah. Jehovah 26 was also at times regarded as 2 and 6 or 8: so El Shaddai. became 1. A quaint conceit was that of the change of spelling of the names of Abraham and Sara: at first Abram ABRM and Sari ShRl. thus Jehovah. IHVH 26." Not that it is wrong to look at the Kabbalah from the viewpoint of different levels of consciousness or states of awareness.30.5. 6. was extended to IVD-HA-W-HA and so 10. or 44.3.5. such as Kenneth Grant and his Typhonian OTO.5 or 26 became 20. God Almighty. which some of the old Jewish sects possibly did but in a much different manner. By extension Zain.6 and 7 or 28. 10.Literal Kabbalah A further development of the numerical arts was shown by the modes of Contraction and ·Extension. and so the letter H was added to ABRAM. those that prefer this way tend to ignore the original approach of the religious devotee who tries to know his God through this method. or 28 was regarded as 2 and 8 or 10.4. converted into an H of the name SARAI. As a hermericist. z. As we have seen in this volume. and this generally is where the Western Kabbalist seems to be heading. An ideal situation would be to take the traditional approach of Rabbi Kaplan and marry it with that of Zev ben Halevi.4. generally speaking. 12. The Tetragrammaton. was deemed of a fertile type. AI ShDI. 1. 7. the Golden Dawn goes yet a step further by using the Kabbalah in magical ritual. There is an old saying that "there is nothing new under the sun. for many of the old mystical ways resemble Indian Tantric techniques and modern magical practices adopted by modern occultists. became ABRHM and ShRH: they were 100 and 90 years old and were sterile: now H. Heh. a trinity. was 345 then 12 then 3. 6." Writers such as Edward Hoffman 181 have well and truly pointed this fact out to us. if there is such a word. 181 See Way ofSpIeJUioT. 183 A MODERN APPROACH TO THE KABBALAH Without doubt today the modem leaning toward the Kabbalah is through psychology and adopting what I prefer to call the "Inner Space Syndrome. .6. but.300. I prefer to use both aspects when and where I need them. if this could be done.2. and the Yod I. tailored to fit the requirements of the particular individual or sect. and the Flying Rolls. The Golden Dawn will continue to grow and expand on its teachings. was well suited to the American temperament. the Knowledge Lectures. The Kabbalah is an extremely versatile concept to familiarize oneself with. who presented the day-to-day aspects of the Kabbalah in a refreshingly clear and concise manner and in a style of her own which.182 then stops. A number of these. While visiting Los Angeles in 1988.and Zl stcentury developments and must not be left solely to 13th-century 132 Sec Astral Projection. It is rather surprising to note how many of those who study the Golden Dawn tradition feel that the viewpoint of the Order goes only as far as the Rituals. but unfortunately there were a number destroyed. It is new ground like this that brings the teachings of the Kabbalah to the masses in a more readily acceptable form than either the Traditionalist or the Psychological viewpoint. is a continually evolving process that should be kept abreast of 20th. of course. providing the dogma of the school we study under is considered as a guideline only. and the Higher Self IS given free rein to explore other dimensions using a Kabbalistic framework. many of them have never been published. edited by Francis King. Both the teachings of Dion Fortune and Paul Foster Case. Ritual Magic andAlchemy. mainly being Zoharic quotes. though written in the first half of this century. as the Kabbalistic viewpoint of 100 years ago is not necessarily what is taken today or even 100 years from now.184 The Kabbalah of the Golden Dawn AU of these are. [ was pleasantly surprised to find yet further dimensions of the Kabbalah given in a series of lectures by the Chief of the Los Angeles Golden Dawn Temple. Though 1have tried to present the Golden Dawn viewpoint (which is of course as subjective as its practitioners). with modern studies of the Kabbalah being introduced today. no doubt. . no matter which school one studies. Laura JenningsYorke. 1890s by various Golden Dawn temples. while a number were added later. have been included in this book. At Whare Ra Temple in New Zealand there were literally stacks of lectures on the Kabbalah that were given out in Temple over a 60-year period. Many of these same documents were also given out in Golden Dawn lectures as early as the early. Kabbalistic doctrine. Writets such as Regardie and Halevi have both added extra dimensions to the Kabbalah that cannot be ignored. also bear out this fact. this too is changing. it should not be solely ignored either. so that all can gain insight from its teachings. The Kabbalah is a living Tree with its own growth organisms and which in every generation bears its own style of fruit.Literal Kabbalah 185 rhetoric. by the same token. though. . whether forbidden or otherwise. . but he had only seen the original copy back in the 1930s. The first was to use them on talismans for additional potency. The Mathers paper had the notation "By the Great Magician Blaise Viginaire . The third method was to scry the sigils for astral work in experiencing these potencies to see their full potential. Myoid mentor from Whare Ra. and Taylor simply made some condensed notes on it during a lecture at Whare Ra. also throw additional light on how these seals can be studied. 183 Also see the Goetia. They were used at Whare Ra Temple in New Zealand and had no associated documentation with them as to their origin." There were three ways to use these seals. 2494. Jack Taylor. 187 . including Waite and Crowley) for what can be called the mirror image of these angels along with associated seals. written by Mathers. informed me that there was a small paper on these seals. which were almost identical to the ones here save the circular border. The Grimoirc of Arrnadel and the The Key of Solomon The King. The second was for evocation work where the angel of the seal is summoned to perform a desired task. one of the parts of the Lesser Key of Solomon (which is included in many publications to-date. both edited by Mathers.R. Some years ago I was sent a copy of a set of seals in the handwriting of Mathers.APPENDIX Seals of the Schemhamphoresch These seals l 83 were given out to some members of the Golden Dawn at 5=6 Grade or Inner Order level.A. The three methods of study of them that I have advocated above were the basis of that paper. YELAVIEL . VAHUAIH 2.188 The Kabbalah of the Golden Dawn 1. Seals Df the Schemh cunphor esch 189 o 3. SATIEL 4. NGHELAMIAH . 190 The Kabbalah of the Golden Dawn 5. MAHASIAH 6. LELAHEL . AKAIAH 8. KEHETHEL .Seals of the Schemh amphor esch 191 7. HAZEYAEL 10.192 The Kabbalah of the Golden Dawn 9. ELDIAH . Seals of the Schemhamphoresch 193 11. HIHAIAH . LEVIAH 12. IEZALEL 14.194 The Kabbalah of the Golden Dawn 13. MEBANAEL . HARAYEL 16. HOQAMIAH .Seals of the Schemhamphoresch 195 15. 196 The Kabbalah of the Golden Dawn 17. LAVIAH 18. KELIEL . PEHELIAH .Seals of the Schemhamphoresch 197 19. LIVOIH 20. 198 The Kabbalah of the Golden Dawn 21. YEIAEL . NELAKHEL 22. HAHAUIAH . MALAHEL 24.Seals of the Schemhamphoresch 199 23. 200 The Kabbal ah of the Golden Dawn 25. HEEIAH . NETHHIAH 26. IRTHEL 28.Seals ofthe Schemhamphoresch 201 27. SEHAIAH . 202 The Kabbalah of the Golden Dawn 29. RAYAYEL 30. EVAMEL . Seals of the Schemhampharesch 203 31. VESHERIAH . LEKABEL 32. YECHVIAH 34.204 The Kabbalah of the Golden Dawn 33. LEHAHAlH . Seals of the Schemhamphoresch 205 35. KEVEQAIAH 36. MENDIEL . CHAAMIAH .206 The Kabbalah of the Golden Dawn 37. ANAlEL 38. REHEAEL 40.Seals of the Schemh amphor esch 207 39. YEIZAEL . 208 The Kabbalah of the Golden Dawn 41. HEHIHEL 42. MIKHAEL . Seals of the Schemhamphoresch 209 43. VAVALIAH 44. lHAIAH . 210 The Kabbalah of the Golden Dawn o 45. SAELAIH 46. NGHARAIEL . MIHEL . ASLAIAH ~-8<r? ~ 48.Seals ofthe Schemhamphoresch 211 47. DENEYAEL .212 The Kabbalah of the Golden Dawn 49. UHAUEL 50. '1 51. AMAMIAH . HECHASHEIAH 52.Seals of the Schemh amphor esch 21. NITHAEL .214 The Kabbal ah of the Golden Dawn 53. NANAEL 54. Seals ofthe Schemh amphor esch 215 ~I ~ l~J ~. u o i1 0 55. MIBAHAIH ~I ~ 10 ~ V1 56. PUIAEL . 216 The Kabbalah of the Golden Dawn 57. YEILEEL . NEMAMIAH 58. Seals of the Schemhamphoresch 217 59. HERACHAEL r: 60. METZRAEL . VAMIBAEL 62.IAHAHEL . 61.218 The Kabbalah of the Golden Dawn . NGHANEAUEL 64.Seals of the Schemhamphoresch 219 63. MOCHAIEL . DAMABAIAH 66.220 The Kabbalah of the Golden Dawn 65. MENQEL . AIAEL 68.Seals of the Schemhamphoresch 221 67. CHABEOIAH . ROHAEL 70. YEBAMAIAH .222 The Kabbalah of the Golden Dawn 69. HAYAIEL n.Seals ol the Schemhamphoresch n 71. MEVAMIAH .