Kabbalah Of The Golden Dawn

Transcript

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.    TABLE OF CONTENTS INTRODUCTION CHAPTER ONE A history of the Kabbalah including a breakdown of the Talmud, Mishnah and Ghemarah. CHAPTER TWO 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. 5 CHAPTER THREE A Schemhamphoresh Lecture of the Golden Dawn. 15 CHAPTER FOUR A discussion of the early books of Kabbalistic teachings; the Sepher Yetvrah; Bahir; Zahar; Hecaloth texts. 37 CHAPTER FIVE The Four Worlds; Three Veils of Negative Existence; The Ten Sephiroth, 32 Paths of Wisdom; Four Color Scales. 72 CHAPTER SIX The Macroprosopus and Microprosopus or Countenance Theory. 79 CHAPTER SEVEN The Soul of the Kabbalah in its divisions and its analogy to Eastern Subtle Body anatomy. 89 CHAPTER EIGHT The Garden of Eden before, during and after the Fall. 127 CHAPTER NINE The Qlippoth lecture by Mathers for Golden Dawn initiates. 135 CHAPTER TEN The Seven heavens of Assiah, Yetzirah, and Briah: The Functions of the Seraphim; The Serpent of Brass, 147 CHAPTER ELEVEN Alchemy and the Kabbalah applied to the Sepher Yetzirah; The Aesch Mezareph, The 50 Gates of Understanding and Homer's Golden Chain. 157 CHAPTER TWELVE Golden Dawn lecture on the twelve Tribes and Astrology. 173 CHAPTER THIRTEEN The Literal Kabbalah and its various divisions. 181 APPENDIX The Seals of the Angels of the Schemphamphoresch. 187 DIAGRAMS 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. 13. 14. 15. 16. 17. 18. 19. 20. 21. 22. 23. 24. 25. 26. 27. 28. 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. 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 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. 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 monumental and impressive piece of work. Waite's commentary on the historical 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 viewpoint, takes things a step further toward the occultist's viewpoint. In many respects it is a Golden Dawn notebook on the Kabbalah, for it retains a number 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 fashion, 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 circulating on the Kabbalah that were never part of the five basic knowledge lectures, 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 Golden 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 mentioned 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 translations 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 Dawn System of 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 Kabbalistic teachings used by the Order, along with additional insight into the concepts they contain. I make no claim to be an expert on the traditional 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 With Waite. 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 Soncino edition, the emphasis on the Holy Hebrew Names of God and their variations are surprisingly ignored, where the Nurho de Manhar singlevolume 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 discussion 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 Kabbalah. This is a work in itself and will be presented in a subsequent volume 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 personification 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 The Kabbalah of the Golden Dawn 2 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 communicated only to a select few. This was because the teaching of the "Hidden or Secret Knowledge" was considered so profound that few could be trusted 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 interpreting some of the mote abstract Biblical passages. 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. 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 HEBREW LITERATURE The Talmud This literature should not be confused with either the Old Testament 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 interpretations 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 MISHNAH 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 adultery (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). 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 I 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 TOSEPHTOTH, 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), 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). of Genesis by Carlos Suares (Shamballah, 1985), for an example of how exactly the hidden ciphers within Genesis are utilized. Also see Rootsof ,he Bibleby Friedrich Weinreb (Merlin Books, 1986), for another variation of the same themes. 6 See Cipher 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 ChristIan 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 proficient in their execution and, of course, to learn them by heart. The Hebrew alphabet had seven main points of entry into Jewish lifestyle: Northwest Semitic Script. Cursive Script. Square or Rectangular Script. The Hel7rew Scripts by S. A. Birnbaum; Semitic Writing from Pictograph to Alphabet by D. R. Dnver; The Bible in 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 Pentate",h and the Origin ofr:h. Samaritan Sectby J. B. Peskham. 7 See 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 Canaanite 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 approximately 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 letters, 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 isolation 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 9 s.c.E.-Before Christian Eta. 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 ~ ,, :J i1 n t:l , :l 0 J 0 S) 5:l ~ , Power Value A B G 0 H O,U,V Z Ch T I,Y K L M N S Aa P Tz 1 2 3 p Q tv R S n T Final 4 5 6 7 8 9 10 20,500 30 l 40,600 50,700 60 0 70 80 90,900 100 200 300 400 ='] r Name Meaning Aleph Beth Gimel Daleth Heh Vau Zain Cheth Teth Yod Kaph Lamed Mem Num Samekh Ayin Peh Tzaddi Qoph Resh Shin Ox House Camel Door Window Hook Sword Enclosure Snake Hand Fist Ox Goad Water Fish Prop Eye Mouth Fishhook Backof head Head Tooth Cross Tau 8 The Kabbalah of the Golden Dawn FORMATION OF THE 22 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 letter 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, indicated 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 individual 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, represent 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 translated 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 principle 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 pronunciation. 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 "expansion, 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 connotation. 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. Finally a haven, refuge, or goal. 10. Yod is another letter of profound symbolism of deep significance. The hieroglyphic interpretation is that of a hand, but a hand held out in action, thus the symbol of creation. It is a symbol of the flame detached from any material base, free, the leaping 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 symbolism of both of these. Used as an article of preposition it may be translated as "similar, according to." Vocalized by Yod it signifies 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 protective 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 Heavens, 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, offspring, fruit, or child; hence it represents hieroglyphically a fish, the inhabitant of water. Joined to Beth, the sign of interior 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 knowledge. 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] socalled "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 indicates us on towards an end. On a much higher plane it represents a refuge for man. 19. Qoph is a letter that has a guttural sound like Ayin which suggests 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 existence giving the means of form. 20. Resh is the letter par excellence, the sign of movement. Hieroglyphically 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 culminating point of all things. Hence RASHITH HA GILGAL1M-the vortex, the beginning of primeval movement, the Sphere of the Elements. It is the center unfolding to the circumference. 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 produced. 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 movement 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 semiarc 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 heavens 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 distinguish 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 preliminary to any physical manifestation. It) II See CosmicDoctrine by Dian Fortune for detailed explanation of how this is accomplished. Refer to the [-[0 ritual of rhe Zelator of the Golden Dawn. 13 14 The Kabbalah of the Golden Dawn TI-lE. TWELVE SONS OF JACOB GO DOWN \NT~ EGYPT t1,~ 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 Kabbalistic 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 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, 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. 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 magician 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 purported 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 IAHDVNHY, forming a name of 8 letters. Eight multiplied by 3 (the number of the Supernal Triad) yields the 24 Thrones of Wisdom, the 24 Thrones 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 24 of 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 17 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." 20th Verse "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 Tetragrarnmaron 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 SCHEMHAMPHORESCH, 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 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 Z Quinaries 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 second 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 Presidency 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." 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 aodiac 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 7Z angels. 16 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 suffering and 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 Tetragrammaton, 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 Tetragrammaton, 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. 23 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 Tetragrarnmaton, and He heard me." "Deliver my soul 0 Tctragrammaton, from lying lips, and from deceitful tongues." 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, 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, o Tetragrammaton, 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. Tetragrammaton 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 uponthose 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 Tetragrarnmaton 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 be saved." 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 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, 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 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 Tetragrarnmaton, 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 salvation, 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, slow to 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 endure 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 inheritance and my cup, Thou maintainest my lot." 35 The Kabbalah ofthe Golden Dawn 36 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 Tetragrammaton 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 Bookof Brilliance, translated by Wynn Westcott (privately printed. (896), and The BahiT. translated by Rabbi Kaplan (Weiser, 1979). The name Bahir is given in Job 27:21 "And now men see not the bright light which is in the clouds." II. For English translations see I' 37 The Kabbalah of the Golden Dawn 38 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 compounded 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 discussions 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 creation, 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.24 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 Tao Te 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 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, 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 adequately explain some of the hidden references to them. 6. The functions of the Kabbalistic Soul. Although not as sophisticated 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 rituals. 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 THE HEKHALOTH 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 Kabbalistic 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 Biblical 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.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). This is not unlike the "Book Of Pylons" from the Egyptian Book of the Dead, and one wonders whether or not this methodology was part of the teachings Moses brought with him from Egyptian learning. The application of putting any visionary experience to the test 27 28 29 )0 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 by other authors over the centuries. Scholem's "Jewish Gnosticism, Merkabah Mysticism, and Talmudic Traditions." instead of Seven Heavens, the Greater Hekhaloth relates [Q Seven Heavens in each Heaven. 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. See "Hekhaloth Text" in Kaplan's Meditation and the 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 special 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 simulacrum of the person of the Skryer is reflected into it along the thought ray, and this united consciousness is then projected therein. This Sphere is then a duplicate by reflection, 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 consciousness in this projection is not quite so strong as the consciousness when concentrated in the Natural Body in ordinary Life. v 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 projecting 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 postulant had reached the Inner Order of the Golden Dawn and was experienced enough both to use and understand the various symbols, and to use it as a system of 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 Alphabet." 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, giving 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 uniting 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 commentary 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 characteristic of the Zoharic documents. Possibly one 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 formation 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 found a number ofEnglish translationsof various partsof 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) (6) (7) (8) (9) (10) IHV - Height IVH - Dept HIV - East HVI - West VIH - South VHI - 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, 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 letters are then formed into 231 gates. These gates are formed by adding each Hebrew letter with another letter, following a certain pattern. For example 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 The first four directions are Spirit, Air, Water, and Fire, which are the throne on which the directions 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 36 Sephcr YetZirah, The Early Books N V N V n 45 (;\ V V rs. 8 . ® rJ::\ o VIH South The Six Directio ns of Space 46 The Kabbalah ofthe Golden Dawn l ~rt~~~e~~~~~ij~5~if.~~?~E '"II '" I;::;+ I~ + 12: + I~ + I~ + 1:= + I~ + L: -L:L:L: _L:L:L:I.::L:L:L:L: D!o=n..f'O~O"'GI>1f}"''-9t:: I::: + I:: ,; + I:: I~ l~ I~ [8 Ii I~ I~ + 18 + I~ t: .- £Ie: + 10 Table 0[231 Permutations The 231 Permutations The Early Books 47 other letter except the ones before it, giving a total of 19 permutations. Daleth is paired with every other letter except those before it, giving a total of 18 permutations, etc. The total number of pairings are 23139 which were created from "nothing, the vast limitless space." A major concept dealt with in Chapter 3 is that of balance, AlephAir, 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 Fire41; 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 regulatory 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 seasons, 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. 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. 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." 41 This 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, Fertility \ 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 ZOHAROR BOOK OF SPLENDOR 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 Marcus Aurelius Verus), Rabbi Simon ben ]ochai escaped to some secluded caves where, during his enforced 12-year captivity, he is said to have written 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. The Zelator rituals of the Golden Dawn covers this in part in explaining the diagram of the sevenbranched 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 Golden Dawn, by Pat and Chris Zalewski. 43 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, one Isaac of Acco came to visit de Leon and found that he had died. On asking de Leon's widow to see the original papers that de Leon had copied from, Isaac was informed that no original 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 manuscripts. 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 centuries 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 800 C.E.) The first edition was published in 1558, Cremona (Zohar ba Gado!), 400 pages; the second in 1558, Mantua, (2ohar ha Keton), 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) Midrash ha 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) The Kabbalah of the Golden Dawn 52 (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 Knorr Von 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 Yod Force 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 ForrnaI 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 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 57 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 ..." -----/,,,/' I I I .i p.' ~ S0 . PJ.( : .----'-,_. '., /~~~·A-·"·",'.·~' /p ./- , \, , '., . I f I "--, "" \ •" : " I "- 50 PH /' /R J ............... -, ,/ . : / l -- - ..... A \ \ \ ~..\\ '.--.'. \ , '. ,- I .. ' / " ,/ \ "" " v .....p ...................... _- --- ------ --"" ,I J / >' ,,/ /-",// The Three Veils of Negative Existence The cloud-veils of the Ain formulating the Hidden Sephiroth, and concentrating in Kerher, the first Sephira. The Kabbalah of the Golden Dawn 58 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 50 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. Sepher Yetzlrah, 1.5. The Structur e ofthe Tree The Tree of Life 59 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 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 53 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. The Structure of the Tree 61 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-Gilgalium-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 Archangel 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. 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 matters extremely complex, it is said rhat in each Sephirah there are in fact ,I From Whare Ra temple papers. by unknown 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 simultaneouslv with more than one level at a time. In Chokmah is a cloud-like grey which containeth various 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 Wisdom 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 feminine. 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 complicated 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 necessary 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 Tzaphqiel, 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 AngelJophiel is 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 helping them to cross up to Binah. For while we are investigating here the origins 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 magicians and aspirants ascending it in their endeavor to unite with the Godhead 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 section 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 Golden 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 converted into a state of further receptiveness. By way of ascent on the Tree, 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. 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 65 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 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 represents 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 discipline upon it to circumvent any future actions of this nature. The Divine Name also shows the feminine aspect associated with this Sephirah. This is not the gentle feminine quality but the harsh vengeful quality that is, in many respects, more fierce then any masculine quality and is totally unrelenting. 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, 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 transgressions, 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 necessary Sephirah, 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 Madim or violent rushing Force and it bringeth fortitude, and war and strength and slaughter, 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~hirah 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 perfection which the Kabbalists often call "perfection." The Divine Name of this Sephirah is YHVH ELOAH VE DAATH which roughly translated means "God's knowledge," showing the direct link with the Godhead 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 NetzachVictory. Severity, when taken to yet another extreme and stopped in the Middle Pillar as Tiphareth, creates a whole new approach, for the aggressiveness 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 reflected 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 Netzach, 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, whereas Netzach performs this function with the help of the divine intervention of Kether. The beams of Chesed and of Tiphareth meet in N etracr: and thence arises a green, pure brilliant liquid, and gleaming like an emerald. And the Sphere of its Operations 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. 6 l The Eighth Sephirah is Hod, Splendor. This Sephirah like its opposite 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 Hod a brilliant and pure flashing orange tawny. And the Sphere of its Operation is that of Kokab, the Stellar light, bestowing elegance, swiftness, and scientific 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 Honour, 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 concrete 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 created 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 together 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, "russet" yet gleaming with a hidden fire. 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. 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 71 And Chokm Yesodoth-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 Sandalphon, 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 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. It is also found in Kircher's Aedipus Aegyptiacus 65 of 1653. The actual origin of the original work that both texts were based on 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 Kabbalah, before the Dew of 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 hid66 den centers." See forthcoming The Magical Tarotof theGolden Dawn by Pat and Chris Zalewski for an explanation 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 document. 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 Intelligence (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 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 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 emanations, for it causes that influence to flow into all the reservoirs 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 contemplation 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 designing 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 Intelligence, 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 Paradise 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 similitudes which are created in like manner similar to its harmonious elegancies. The Twenty-fifth Path is the Intelligence of Probation, or is Tentative, and is so called because it is the primary temptation, by which the Creator trieth all righteous persons. The Twenty-sixth Path is called the Renovating Intelligence, 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 Intelligence, 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, socalled 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 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. 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 symbolic 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 originally 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-preserved, 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 compared 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 Crowley 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. It would be a fair comment to S