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 : occult.digital.mobilization@gmail.com

Complacency serves the old gods.

TABLE OFCONTENTS
INTRODUCTION
CHAPTER ONE
A history of the Kabbalah including a breakdown of the
Talmud, Mishnah and Ghemarah.
CHAPTER TWO 5
A history of the formation of the Hebrew script from its
inception to the present day. A lecture on the 22 letters
of the Hebrew Alphabet.
CHAPTER THREE 15
A Schemhamphoresh Lecture of the Golden Dawn.
CHAPTER FOUR 37
A discussion of the early books of Kabbalistic teachings;
the Sepher Yetvrah; Bahir; Zahar; Hecaloth texts.
CHAPTER FIVE 72
The Four Worlds; Three Veils of Negative Existence;
The Ten Sephiroth, 32 Paths of Wisdom; Four Color
Scales.
CHAPTER SIX 79
The Macroprosopus and Microprosopus or Countenance
Theory.
CHAPTER SEVEN 89
The Soul of the Kabbalah in its divisions and its analogy
to Eastern Subtle Body anatomy.
CHAPTER EIGHT 127
The Garden of Eden before, during and after the Fall.
CHAPTER NINE 135
The Qlippoth lecture by Mathers for Golden Dawn
initiates.
CHAPTER TEN 147
The Seven heavens of Assiah, Yetzirah, and Briah: The
Functions of the Seraphim; The Serpent of Brass,
CHAPTER ELEVEN 157
Alchemy and the Kabbalah applied to the Sepher Yetzirah;
The Aesch Mezareph, The 50 Gates of Understanding
and Homer's Golden Chain.
CHAPTER TWELVE 173
Golden Dawn lecture on the twelve Tribes and Astrology.
CHAPTER THIRTEEN 181
The Literal Kabbalah and its various divisions.
APPENDIX 187
The Seals of the Angels of the Schemphamphoresch.
DIAGRAMS
1. The Angels of the Schemhamphoresch 14
2. The Six Directions of Space 45
3. The 231 permutations 46
4. The Seven-Branch Candlestick 49
5. The Table of Shewbread 51
6. The Tree of Life in the Four Worlds 54
7. The Three Veilsof Negative Existence 57
8. The Tree of Life 59
9. The Face of the Second Adam 83
10. The Four Letters applied to the Countenance or
PartsufimTheory 85
11. The Soul of the Kabbalah 88
12. The Kabbalah and Man 115
13. The Garden of Eden Beforethe Fall 126
14. The Garden of Eden 130
15. The Garden of Eden After the Fall. 133
16. Infernal Habitations 137
17. Averse Powersat the Feet of the Cherub 139
18. The Twelve Princes of the Qlippoth 141
19. The Evil and AverseTree 144
20. The Seven Heavens of Assiah 149
21. The Seven Heavens ofYetzirah 151
22. The Seven Heavens of Briah 152
23. The Seraphim 153
24. The Serpent of Brass 155
25. The Tree of Metals (lst version) 160
26. The Tree of Metals (2nd versions) 161
27. Homer's Golden Chain and the 50 Gates of
Understanding 171
28. The Seventy-TwoSeals of the Angels of the
Schemhamphoresch 188
The Tree of Life
FOREWORD
All seekers on the path begin with questions such as "Who am I?" "Why
am I here?" "What is the purpose of life?" Eventually, from a deeper level
of consciousness, comes an answer, "perhaps it is to attain knowledge and
wisdom" ... direct knowledge about your own nature, the purpose of the
world you live in and its relationship to God and Man.
If you have asked yourself these questions, perhaps the Kabalah will
present you with answers and additional challenges as you travel the
pathways to your ultimate goal. It is a tradition that is concerned with the
transmission of the knowledge you seek. It is a most profound and effec-
tive system of esoteric training when applied in a practical approach.
This system of relationships among mystical symbols is used to open
access to hidden parts of the mind, beyond reason; to learn the inner
nature of man, the inner reality or essence of things. We determine this
inner meaning based upon observance of the outer.
In a more practical way, we are using the techniques and principles
of Kabbalah as calisthenics of consciousness; to develop the power of the
mind, to realize conscious energy, to reduce the Earth plane to order and
harmony, to live in this world, continually evolving toward the light.
Heaven is a state of consciousness and our purpose is to be more than
what we are today, to have an experience that transcends "our ordering
self-awareness."
The Golden Dawn System of Magic is based on Kabalistic theory.
The discipline and perseverance required in the pursuit of these studies in
actuality rival those of the Eastern Yogic tradition.
Westerners, who in general require more active participation on
their pathway of evolution, will find this approach more suited to their
The Kabbalah ofthe Golden Dawn
needs, and most often more easily assimilated into their daily lives.
Instead of escaping from the material world, the task is to bring it wholly
into a state of balance and harmony-thus releasing one from material
worries and enabling him/her to move to the next level of development.
Alchemy is the transition from one state to another. This is an
excellent way to describe what the student of magic or practical Kaballah
is working to accomplish. Through these processes one is able to bring
about changes on many different levels, which equate with the four
worlds of Kabbalah:
Physical: It is possible to retard aging, to heal, and to
create evolutionary changes in the physical body.
Mental: Through magic and the creation of changes on
the astral plane one becomes the architect of his/her own
environment.
Emotional: If one begins with the proper foundqation,
the result is the abiliry to accomplish psychological/ana-
lytical change.
Spiritual: Evolvement of the soul, individuation, con-
versation with the Higher Self (our divine aspectj-s-all
these are possible.
Soror M.A.A.E.M.
Ra Horakhty Temple
Federal Way, Washington
INTRODUCTION
The Hermetic Order of the Golden Dawn has attracted enormous inter-
est in recent years, not merely from the many groups of practicing
occultists who have based their activities on the Golden Dawn system,
hut also from a growing number of serious scholars and academics. Schol-
urlyinterest has concentrated on the pervasive influence of the Order on
II number of celebrated writers, but particularly on the poet, W. B. Yeats.
There have also been a considerable number of books over the past
twenty years which have covered the history of the Order in some detail
and have progressively revealed its ritualistic and magical secrets. Despite
this publishing phenomenon, there is still much that is unknown about
the Golden Dawn. As Golden Dawn historian and author R. A. Gilbert
has noted, the Order "Yet remains as maligned, misunderstood and mis-
appropriated as ever it was during its heyday."
One area that has not received the attention it deserves is that of
the Kabbalah, which was the basis of all Golden Dawn rites. The idea of
writing a book on the Kabbalah from the perspective of the Golden
Dawn is something I had considered for many years. My first attempt at
R similar venture was in the Golden Dawn Correspondence Course, in
which a very detailed study of the Kabbalah was made in the form of a
series of tabulations. It was based on the Golden Dawn manuscript
"General Correspondences" which Aleister Crowley subsequently mod-
ified slightly and published as 777. While this course provided a great
deal of original material, it did not cover many important areas of the
subject. Originally I had intended to do a followup on the correspon-
dence course, but due to an estrangement with the publishers, this did
not eventuate.
The Kabbalah of the Golden Dawn
The subject of the Kabbalah itself is well documented but there are
too few publications written from the occultist's viewpoint, which differs
somewhat from that of the Hebrew traditionalist. There are some useful
books of this type available however, and one of rhe best texts is Dian
Fortune's Mystical Qabalah, though she worked only on the Sephiroth.
Another is A. E. Waite's book The Holy Kabbalah, which is really a mon-
umental and impressive piece of work. Waite's commentary on the his-
torical gleanings and folio references in the Zohar proved invaluable in
the preparation of this work. My own personal favorite, though, is the
Kabbalah by Charles Ponce, who does a brilliant job of condensing the
vast and complex history of the Kabbalah into a very fine little volume.
Ponce went further toward the occult viewpoint than Waite, while still
retaining the integrity of the traditionalist.
My own work here, which is combined with the Golden Dawn view-
point, takes things a step further toward the occultist's viewpoint. In many
respects it isa Golden Dawn notebook on the Kabbalah, for it retains a num-
ber of previously unpublished Golden Dawn texts on the subject, as well as
later ones which have been pruned and presented together. When Regardie
published all the Golden Dawn rituals (Llewellyn Publications), only the
bare bones of the Kabbalistic papers were included for reasons of space.
It is inevitable that there are some quores from previously published
Golden Dawn ritual papers, but these have been re-edited in such a fash-
ion, with additional footnotes, that most of this material will be seen as it
was intended by the Chiefs of the Golden Dawn. In context, therefore, it
is very much a new type of work and direction.
Each Golden Dawn Temple had quite a number of lectures circulat-
ing on the Kabbalah that were never part of the five basic knowledge lec-
tures, and even these differed from temple to temple. From 1900, when
the Golden Dawn split into the Alpha et Omega Temples under Mathers
and the remainder, who changed the name to Morgan Rothe, 1 the Order
still continued to function on the practical level as it had before. Thus
over the years from 1900
2
to the present day, quite a lot of Kabbalistic
texts were added by various members of the Order as more translations of
the Zohar became available.
This is German and roughly translated means Red Dawn.
A further split in the Order developed in 1903. One group was called rhe Holy Order of the Gold-
en Dawn under Waite and the other was called the Stella Matutina under Dr. R. W. Felkin.
Introduction
My own association with the Order came from ex-members of the
New Zealand Temple Whare Ra. Under the tuition of my mentor Jack
Taylor (a former Hierophant) I was given access to most of its documents.
Some years ago, just before Taylor's death, I was given access to a large
number of documents that had been the bases for lectures from Whare Ra
on the Kabbalah since the temple's inception in 1912 to its demise in
1978. Most of these papers were undated (apart from the time that the
lecture was given) and were partial translations of the Zohar from the
French (apparently from the works of Pauly, Franck, Levi, and Papus) and
from the Hebrew and Latin. In many instances the translations differ
considerably from published texts, and where this is evident I have men-
tioned it. The Zoharic quotes I have used are from these translations,
many of which have only been translated into English for the general
public in the last decade or so. Taylor informed me that most of these
translations were done by the two former Golden Dawn Chiefs, Mathers
and Westcott. Mathers' wife Moina also claimed that full English transla-
tions of Levi's works were handed around the Order, some years before
English translations became available.
3
What the Golden Dawn did, in essence, was to take the eyes out of
the Zoharic teaching and present these in rituals and knowledge lectures.
Many of the associated diagrams and explanations which were provided
in the Golden Dawn were omitted from Regardie's first publication of the
Golden Dawn material. In Regardie's subsequent work, Complete Golden
DawnSystemof Magic, the missing explanations are given only in part
and these are still barely skeletoruc. These were of course taken from
Rosenroth's works, that Mathers appended to the rituals. Many of the
explanations given in this book are more complete than the rituals and
are taken back to their original source, the Zohar. They are based on
translations I uncovered here in New Zealand from various lectures on
the subject given by Felkin and other Golden Dawn Adepts. What I have
tried to do here is present, in one book, a synthesis of all major Kabbalis-
tic teachings used by the Order, along with additional insight into the
concepts they contain. I make no claim to be an expert on the tradition-
al Kabbalah and its teachings, as my viewpoint is that of the Golden
Dawn occultist and it is this viewpoint which is the basis for this book.
J At Whate Ra I only found partial translation of Levi; the full ones were said to be left WithWaite.
The Kaballah ofthe Golden Dawn
The part or volume number references to the Zahar, as given in the
footnotes of this book, are modified from the traditional volumes to fall
in line with the five-volume set of the Soncino edition, which is the
more accessible of the English translations. I also noted that in the Son-
cino edition, the emphasis on the Holy Hebrew Names of God and their
variations are surprisingly ignored, where the Nurho de Manhar single-
volume edition has these included, as well as some folios left out by the
Soncino edition. The English translations of the Zohar to date leave a lot
to be desired.
Included in the section I have called "Sphere of Sensation," is a
breakdown of the functions of the Kabbalistic Soul as applied to subtle
body anatomy, or the aura, as it is commonly called today. This section of
the book covers some of the teachings from the 6=5 and 7=4 Grades of
the Thoth Hermes Temple, in New Zealand. In this section there is a dis-
cussion of the sexual teachings of the aura and its effect on the chakras
and auric bodies. The theory was first outlined to me by Jack Taylor, in a
rather general way, and I have taken the liberty of expanding ir a great
deal, with a more technical viewpoint.
On a final note, the reader may observe that one of the sections I
have not covered in this work is that of the Tarot with regard to the Kab-
balah. This is a work in itself and will be presented in a subsequent vol-
ume called The Magical Tarot of the Golden Dawn. The Kabbalistic
teachings of Enochian Chess will also be presented in a separate volume
by Chris Zalewski (soon to be published).
Pat Zalewski
Wellington, New Zealand.
Summer 1990
CHAPTER ONE
An Historical Outline
The Kabbalah is part of the ancient Jewish mystical tradition. There are
many spelling variations of "Kabbalah," including Cabalah, Qabbalah,
Gabbalah, and so forth. As "Kabbalah" is that favored by authoritative
Judaic scholars such as Gershom Scholem, Aryeh Kaplan, and the first
Chiefs of the Golden Dawn, it is this spelling which is used throughout
this book.
The meaning of the term "Kabbalah" is usually related to the
Hebrew root QBL meaning "to receive," which is itself commonly taken
to refer to the traditional custom of handing down secret knowledge by
word of mouth to ear. Other scholars have claimed that the Hebrew word
is of Chaldeo-Egyptian origin, signifying occult science or doctrine.
Oral tradition has it that the Kabbalah was first taught to the
archangels by God. These angels, said to be those mentioned in the Book
of Enoch, then passed the secret teachings on to Adam (either directly or
via Enoch, whom some identify with Adam).
The teachings were said to been originally handed to Adam from
the Archangel Raziel (whose name means "secret of God"), a personifi-
cation of Secret Wisdom. The Secret Doctrine then passed on from
Adam through to Abraham, who taught it (in part) to the Egyptians.
The Kabbalah at this point did not form the main body of Hebrew
1
2 The Kabbalah of the Golden Dawn
teachings but was a type of mysticism that had been held strictly apart
from the main body of Hebrew theology, and as such, it was communi-
cated only to a select few. This was because the teaching of the "Hidden
or Secret Knowledge" was considered so profound that few could be trust-
ed with its essence, let alone fully understand its complexity. To express
this in terms that could be readily understood, this mystical teaching was
said to have been allied to the Old Testament, and was applied to inter-
preting some of the mote abstract Biblical passages.
As to what this teaching was in its rudimentary form is almost any-
one's guess save that it was mathematical in concept (based on a ten-stage
system) and skeletonic in format. It is likely that it would also have
required a system sufficiently flexible that could be applied equally both
to the Macrocosm (the Universe) as well as the Microcosm (individual
man or woman). At this stage one could safely say that general principles
rather than detailed theories were the Kabalistic concepts of early years
and these were deeply imbedded in the Hebrew religious thought and
ideals of the period.
Little is known of Kabbalistic thought and development between
the time of Abraham and that of Moses. Kabbalistic scholars, such as
Ginsburg, have hinted that Moses reinjected some of the lost or modified
Kabbalistic knowledge of the Egyptians back into the Hebrew teachings
(since Moses was said to be learned in the Wisdom of Egypt) during the
Exodus. The Ten Commandments have been said to have been part of
lost Kabbalistic theosophy and were given directly to Moses from God, so
that the purity of the teaching would be retained. Each commandment
was said to represent a stage of Kabbalistic development.
TRADITIONAL HEBREWLITERATURE
The Talmud
This literature should not be confused with either the Old Testa-
ment or the Kabbalah. It is a composition of the laws and customs of the
Jews in both civil and religious doctrine. Based on a doctrine of interpre-
tations of the Hebrew Bible, it is divided into two parts, practical and
oral, the latter being the secret tradition of Israel which gave birth to the
Kabbalah. The Talmud can also be further divided into two literature
An Historical Outline 3
sources. The first is the Palestinian Talmud which was compiled around
the fourth century, and the second and largest is the Babylonian Talmud, I
conceived about a century later. The latter is almost two-thirds larger
than the former.
The substance of the Talmud is divided into two parts, the MISH-
NAH and GHEMARAH.
The MISHNAH is a word relating to "repetitions,"Z-3 and signifying
the methods of teaching. A large body of its teaching prior to the second
century C.E. was compiled from earlier documents from the teachings of
Rabbi's Hillel, Simeon, and Abba with the final draft by Rabbi Judah
l larnassi in 220 C.E.
4
It was divided into six sections:
1. Prayer in relation to produce and crops and their preparation
and prohibition (11 chapters).
2. Observance of festivals and food preparations thereon. This
also includes days of abstinence and annual sacrifice (12
chapters).
3. Marriage and prohibitions. Engagements, divorce, and adul-
tery (7 chapters).
4. Damages, buying and selling. General punishments. Advice to
judges. Matters of idolatry and moral proverbs (10 chapters).
5. Holy offerings. Taxation. The 36 sins of death (11 chapters).
6. Purifications (12 chapters).
I See TheBabylonian Talmud by M. Rodkinson. 1896. Also a later edition by Epstein, 1935-52, of
35 volumes for an English translation. The original publications of both Talmuds were in Venice,
l52Q and 1523 respectively.
l From the word "shanns.v-ro learn.
j Before the creation of the MISHANAH, the vast quantity of Hebrew literature was called the
MlDRASH. which was divided into two pans. The first 15 the HALKHA ("order of the march"-·
relaring to the behavior of the Jews during the Exodus) which dealt in law, civil and religious. The
second is the HAGGADA ("legend") which deals in the finer points of esoteric and mystical
expression of Jewish ideals.
.. He was also called the "The Ptince'' and went under the name of Mischmo, according to Frank
4 The Kabbalah of the Golden Dawn
Once the MISHNAH was completed, commentaries (called
MEDRASHlM5) and additions (called TOSEPHTOTH) were added by
later followers of Rabb Judah.
The Ghemarah was formed from the MEDRASHlM and TOSEPH-
TOTH, and simply refers to the bulk of the additional teachings added to
the MISHNAH
The Kabbalah was said to have been hidden mainly within the first
five books of the Pentateuch (written Torah or Law of the Old Testa-
ment), though it is also said to be found in some other later biblical books.
At this point we have the written Torah for the masses and rhe oral Torah
which, in part, was said to have been kept for the chosen ones. When the
correct key was applied Kabbalistically, over 600,000 different meanings
and applications applied to rhe written Torah (it is assumed that since this
number coincides with the number of Jews who traveled with Moses that
each person could interpret a different meaning to the Torah).
Tradition has it that Moses passed this Secret Wisdom of the oral
Torah to 70 elders, which became the basis of Kabbalistic teachings for
thousands of years to come.
5 Some of these notable authors ate Rabbi Eliezer (Jerusalem Talmud) and Rabbi Ashi and Rabbi
Jose (Babylon Talmud).
6 See Cipher of Genesis by Carlos Suares (Shamballah, 1985), for an example ofhow exactly the hid-
den ciphers within Genesis are utilized. Also see Rootsof ,heBibleby Friedrich Weinreb (Merlin
Books, 1986), for another variation of the same themes.
CHAPTER TWO
Letters of the Hebrew Alphabet
The origin of the Hebrew alphabet? should be discussed in some depth at
this point because of its enormous effect on Kabbalistic thinking and
thereby on the Golden Dawn.
From the time of the incorporation of the Kabbalah into the Christ-
Ian magic of the Renaissance. the importance of correctly writing Hebrew
letters. along with the necessity of producing perfect diagrams and symbols,
wasgiven major emphasis. The Golden Dawn was equally insistent on rhis
requirement, and for this reason every Neophyte received a lecture on the
Hebrew letters, rheir esoteric significance, and on the correct manner in
which to draw the letters. The Neophyte was exhorted to become profi-
cient in their execution and, of course, to learn them by heart. The
Hebrewalphabet had seven main points of entry into Jewish lifestyle:
Northwest Semitic Script.
Cursive Script.
Square or Rectangular Script.
7 See TheHel7rew Scripts by S. A. Birnbaum; Semitic Writing from Pictograph to Alphabet by D. R. Dn-
ver; The Biblein Ancient and Near East; essays in honor of W. F. Albright; A Study of Writing by
W. F. Albright: Facsimiles of manuscripts and inscriptions by C. D. Ginsburg; The Samaritan Pen-
tate",handtheOrigin ofr:h. Samaritan Sectby J. B. Peskham.
5
6 The Kabbalah of the Golden Dawn
Numerical system applied to the letters
Braille
Manual
Shorthand
The first stemmed from the Pro-Canaanite and Cuneiform Canaan-
ite script in the second millennium B.C.E., in which many of the names of
the Hebrew letters used today have been identified. This developed into
the Phoenician around 1100 B.C.E.,8 and then into Aramaic in approxi-
mately 900 B.C.E. The Hebrew script and alphabet from this point on
developed independently of the Aramaic script. In the second century
B.C.E., a further development of the Aramaic script was to square the let-
ters, which the Jews adopted. It was around the second century C.E. that
the letters started to appear with thick and thin bars in some type of
polarization. It was not until at least the 6th or 7th century C.E. that the
full Hebrew letters as we understand them today were finalized. The iso-
lation of the Jews after the destruction of Jerusalem around 70 C.E. also
had a great deal of effect on the different variations of script with each
area, whether it be in Spain or China, having a distinct style of its own.
9
The numerical system applied to the Hebrew letters was no doubt
adapted from Greek origins. The first nine letters were for single units,
while the next nine were for double digits, and the last for units of three
digits. The five final letters were also used as triple digit numbers.
8 s.c.E.-Before Christian Eta.
9 Intexts such as the Bahir and the 20har these differences arc very noticeable when discussing the
philosophical origins oftheHebrew letters through their geometrical shapes.
Letters of the Hebrew Alphabet 7
Hebrew Numerical System
Letter Power Value Final Name Meaning
~ A 1 Aleph Ox
:J B 2 Beth House
,
G 3 Gimel Camel
,
0
4
Daleth Door
i1 H 5 Heh Window
O,U,V 6 Vau Hook
Z 7 Zain Sword
n Ch 8 Cheth Enclosure
t:l T 9 Teth Snake
I,Y 10 Yod Hand
:l K 20,500
l
Kaph Fist
,
L 30 Lamed Ox Goad
0 M 40,600 0 Mem Water
J N 50,700 Num Fish
0 S 60 Samekh Prop
S)
Aa 70 Ayin Eye
5:l P 80
=']
Peh Mouth
~ Tz 90,900
r
Tzaddi Fishhook
p
Q
100 Qoph Backof head
,
R 200 Resh Head
tv S 300 Shin Tooth
n T
400 Tau Cross
8 The Kabbalah of the Golden Dawn
FORMATION OFTHE22 LETTERS
The following lecture, in abridged format, was written for the Hermetic
Order of the Stella Matutina (called the Golden Dawn prior to 1900) by
Mrs. Felkin, wife of the then Order head, R. W. Felkin. Though undated,
I would place it about 1923. It is based on the work Hebraic Tongue
Restored by Fabre d'Olivet, first published in English in 1921.
In studying the actual letters as we now possess them, we
must of course admit that they have undergone a considerable
modification since the days of Moses, the most important
being their approximation to the Chaldean, owing to exile.
From the Chaldean also was borrowed the vocalisation system
by means of points placed above, below, or within a letter.
Nevertheless, the hieroglyphic idea is retained in that each
letter represents not merely a sound, bur also an object, and
the name of the letter is also the name of the object.
Aleph (Arabic Alif) not only means the letter A or E (or
more accurately, the opening of the mouth to make a sound);
it is also the name of an Ox. The word Beth is not only the let-
ter B, but it is also the name of a house. There is another thing
you have to bear in mind. In all ancient languages there was
only one system of notation for both sound and number.
Therefore, each letter is also a number, and each word has a
numerical value equal to the sum of its numbers. Thus AL is
not only a sound and a Divine Name. It is also 30 plus 1 = 31.
Moreover, a language like Hebrew had comparatively few
words, but each word had numerous shades of meaning, indi-
cated either by the context or the inflection, and also each
individual letter had its own essential meaning. Therefore it
follows that the word was the sum of or modification of those
meanings, just as numerically it was the sum of those individ-
ual numbers. Thus AL, which signifies the number 31, is
formed from Aleph, the sign of power, and from Lamed, the
sign of extension. Its spiritual meaning is therefore "Extended
Power," and hence God, the Power extended over all. Used in
a restricted or materialised sense it may be translated as
"towards, against, upon." The same letters reversed, LA, repre-
sent spiritually the prolongation of movement to infinity,
which translated upon a lower plane becomes a negative and
may be rendered as "no, not."
Letters of the Hebrew Alphabet
Now let us consider the abstract symbolism of each of the
22 Letters of the Hebrew Alphabet:
1. Aleph (Ox) is the sign of power, stability, Unity. It represents
mankind as the ruler of earth.
2. Beth (House) is interior action. It represents virility, and an
interior dwelling place. Unite these two letters and you have
AB or ABA = Father.
3. Gimel (Camel) is the sign of organic development, hence the
throat, or a canal which organises or controls inflection or
sound, a glass of water.
4. Daleth (Door) is the sign of abundance from division, divisible
nature, the source of physical existence: the breast, source of
nourishment.
5. The letter Heh (Window) merits special attention. It is the
symbol of Universal Life, the breath. It may be translated as
either E or H and is closely akin to Cheth in meaning as well
as form. It is frequently used as an article, and may be translat-
ed as "the, this, that, of." In this respect it is used as a prefix or
an affix. It forms, when united with a vowel sound, the princi-
ple Deity names, and in this aspect it indicates an abstraction
which no modem language can render adequately. Thus YH is
Absolute Life, Eternal, Immutable. AHIH can be adumbrated
as "That which Is-Was- Will be." It is the root of the verb
"To Be, To Exist" and is used to denote the source of human
life in the Name HIH which we translate as EVE, but which
also may be given as HUA, the third person singular of rhe
verb To Be, or simply HE. When the significant Yod is added
it becomes TETRAGRAMMATON-YHVH, the Inviolable
Name which must not be taken in vain and which was only
intoned by the High Priest upon entering the Holy of Holies.
Even today, no orthodox Jew attempts to utter it.
6. Vau (Pin or Hook) is a letter equivalent to 0, U, or V. It is
therefore convenient to use the point to indicate the sound
since its symbolism differs widely according to its pronuncia-
tion. As a V, Vau is used as a conjunction and is placed at the
beginning of a word; it may be translated as, "and, also, thus,
then, afterwards," but it links words together more intimately
than any of these. Used as a vowel (U or OU), it is a sign of
action, and has the peculiarity of transforming a verb from the
present to the past or from the past to the future. In these
9
10 The Kabbalah of the Golden Dawn
aspects it no longer represents the junction of two things (as a
hook, eye, knot, or link); rather it is the symbol of light, sound,
air, wind. Hence RUCH "the wind, breath or soul," because
Resh is movernent., Heh is life and Vau in the midst gives the
peculiar human character to the word which indicates "expan-
sion, inspiration."
7. Zain is a hissing sound of something passing through the air,
hence a sword or arrow, javelin or spear. It also denotes the
refraction of light, suggesting the dazzling appearance of a ray
of light falling on polished metal. It may be transliterated as
the letter Z.
8. Cheth (Fence, Enclosure) is a letter closely allied to Heh, both
in form and in significance; but as it is more closed in form so
it can be more guttural in sound and of a material connota-
tion. It signifies life, but on a lower plane. It implies effort,
labor, care. Thus in concrete example it indicates a field, an
enclosure upon which labour must be expended.
9. Teth in its hieroglyphic form shows a coiled serpent protecting
her eggs, hence the universal tradition of the serpent guarding
treasure. From that we get the idea of a shield, shelter, a roof
protecting man's family as the serpent protects her eggs. Final-
ly a haven, refuge, or goal.
10. Yod is another letter of profound symbolism of deep signifi-
cance. The hieroglyphic interpretation is that of a hand, but a
hand held out in action, thus the symbol of creation. It is a sym-
bol of the flame detached from any material base, free, the leap-
ing creative impulse. By a natural transition we get the phallic
symbol of creative power. On the abstract spiritual plane we
have the Divine Creator. From this letter transmutes HUH, the
feminine source of life, into YHVH-the Ineffable Supreme.
11. Kaph hieroglyphically represents the closed or half closed
hand, a fist: hence the hollow, therefore a receptacle: the
power of assimilation, reflection, meditation. It forms a link
between Cheth, the sign of manifest life, and Girnel, the sign
of organization, and carries in itself something of the symbol-
ism of both of these. Used as an article of preposition it may be
translated as "similar, according to." Vocalized by Yod it signi-
fies KY, "because, for, then, when."
12. Lamed in a material form suggests any form of an extension, the
outstretched arm of man, the unfolded wing of a bird, hence the
Letters of the Hebrew Alphabet
further symbolism of the whiplash or ox goad. But when these
interpretations are raised to the spiritual plane we perceive at
once how significant this letter becomes. It therefore represents
an Extension of Power, omnipotence. Hence ALHIM (Alohim)
is the extension of the Power of Life to the nth degree, the
aspect of the Divine which is capable of creating without effort.
Conversely LA signifies an indefinite, and therefore unknown
and incalculable, quantity which brought down from the
abstract to the concrete becomes negation, "no, not."
13. Mem is the sign of plastic or passive action; the genuine pro-
tective aspect of creative power. Hence vocalised as MEM it
signifies water, always used in the plural since the Final Mem
is collective as water is the condensation of moisture. With the
letter Shin prefixed we get ShMIM (SHAMAIM), the Heav-
ens, the ethereal water or atmosphere. Used as an article or
prefix, Mem may be rendered as "from, out of, with, among."
Hieroglyphically we may say that Mem indicates rough water,
sea waves, while Mem Final suggests rather still, calm water,
silence, or peace.
14. Nun shows an image of produced or reflected existence, off-
spring, fruit, or child; hence it represents hieroglyphically a
fish, the inhabitant of water. Joined to Beth, the sign of interi-
or action, it becomes BN (Ben-Son). This is more clearly
defined when we realise that Nun Final is augmentative and
emphasizes the individuality. Nun at the beginning of a word
suggests passive action, contemplation folded in upon itself.
Nun at the end of a word is the converse, unfolding. Thus NB
represents inspiration, prophecy, ecstacy. From this is derived
NBIA, a prophet.
15. Samekh represents the development of the hissing sound of
Zain, so hieroglyphically it is a duplication. The duplicate link
forms a prop, not merely joining but supporting. It is the image
of all circular and spiral movement, possibly a deduction from
rhe peculiar movement of the serpent.
16. Ayin, hieroglyphically, signifies an eye, and here we must find
one of the most curious and erudite survivals of occult knowl-
edge. Superficially, there seems to be little likeness between
the letter and the symbol. When we come to consider it more
carefully we find that it is indeed an extraordinary gift of the
organs of vision. Externally we have two eyes (shown by the
two Yods at the top of the letter), but inside our head lies a
11
12 The Kabbalah of the Golden Dawn
small body, one (or rather two closely connected) of [the] so-
called "ductless glands" of modem physiology-the pineal and
the pituitary glands. These glands are connected with the
external eyes by delicate nerves, as when the external eyes are
exercised in certain methods they awake a definite response in
the internal gland-the "third eye" of legend. The complete
letter is an exact counterpart of the complete organism and
signifies the whole visual apparatus. One of the secondary
results is the reaction upon the general muscular system.
Phonetically, Avin represents the opening of the glottis (in
the throat to make a guttural sound), and therefore it is
transliterated as AA - 00 - WH or NO. Thus it symbolizes
[an] interior hollow sound or noise and connotes materialism
or emptiness, sometimes falsity or perversity. It is the physical
aspect ofVau, and when used as a consonant almost always has
an evil implication.
17. Peh as a hieroglyphic of an open mouth, naturally symbolizes
speech. It is transliterated as either P, in which case it closely
resembles Beth in meaning as well as form, or as PH, in which
case it approximates rather to the meaning of Vau,
18. Tzaddi represents all ideas of severance, solution; concretely it
represents the hook by which something may be caught or
ended. In sound it falls into the same group as Zain and
Samekh, though it is harder and more abrupt. Placed at the
beginning or words it indicates the movement which carries us
on towards an end. Placed at the end as Tzaddi Final, it indi-
cates us on towards an end. On a much higher plane it repre-
sents a refuge for man.
19. Qoph is a letter that has a guttural sound like Ayin which sug-
gests its materialistic tendency. Hieroglyphically it represents
an ear. Symbolically it becomes an implement or instrument
by which man may accomplish an act or defend himself. It
marks at once, force and restraint. It is significant of repression
and decision. In sound it is the harder and more guttural sound
of Kaph. Abstractly we may trace a regular succession of
descent and. development. Thus Heh-Universal Life, pure
being; Cheth the Life of nature, Manifest Existence. Kaph
assimilated Life holding natural form and Qoph, material exis-
tence giving the means of form.
20. Resh is the letter par excellence, the sign of movement. Hiero-
glyphically it is the head of man for Resh directs the move-
Letters of the Hebrew Alphabet
ment of his whole body. It can be described as being analogous
to a captain, or by a slight alteration in focus, the initiative
movement which predicates life and ultimate form, the culmi-
nating point of all things. Hence RASHITH HA GILGAL-
1M-the vortex, the beginning of primeval movement, the
Sphere of the Elements. It is the center unfolding to the cir-
cumference. The creative elemental fire, the renewal of all
movement, the perpetual vibrations building up matter.l''
Hence the word AUR-fire, action, contrasted ASh with
potential fire.
21. The letter Shin represents teeth, by which its sound is pro-
duced. It completes the symbolism of Zain and Sarnekh and is
in a sense bound to them, for Zain is an arrow and Samekh the
bow string, so Shin symbolizes the bow itself. Hence we are
told that the Three Paths of the Tree of Life form QShT
(Quesheth) the Bow,11 the material sign of reciprocity
between God and man. Shin is the symbol of movement and
duration. Used as a prefix it indicates a double power of move-
ment and of conjunction. It may be pronounced either SS or
SH and it usually has a point above it to indicate which of the
two sounds is to be used. Geometrically it represents the semi-
arc of a circle whereas Resh is the straightforward movement
of a radius and Samekh a spiral. By analysis we find that the
Divine Name SHADDAI represents the oversearching heav-
ens protecting the fecundity and abundance of nature-hence
Providence.
22. Tau is the last letter of the Hebrew alphabet and represents a
glyph of the cross, the name still retained to indicate the
ancient form of the cross-the tau, sacred to THOTH. It is
probable, indeed, that the letter was originally written in the
form of a modem T and was gradually elaborated to distin-
guish itself from Daleth. It is the sign of reciprocity, of that
which is mutual, interchanging, sympathetic. Joined to the
first letter of the alphabet it indicates ATh-the essence, the
innermost self of a thing or person, and in this form it is
repeatedly used by Moses as a prefix in his account of creation
to indicate that he is not describing a material or individual,
but essential process which developed on a higher plane pre-
liminary to any physical manifestation.
It) See CosmicDoctrine byDian Fortune for detailed explanation of how this is accomplished.
II Refer to the [-[0 ritual of rhe Zelator of the Golden Dawn.
13
14
The Kabbalah of the Golden Dawn
TI-lE. TWELVE SONS OFJACOB
GO DOWN \ N T ~ EGYPT
t 1 , ~ 1:1
WIT\-\ TI-IE.l \=A"TI-lE.R
The Angels of the Schemhamphoresch.
CHAPTER THREE
Schem..Hamphoresch or the
Divided Name
By the time an aspiring Golden Dawn member had reached the Grade of
Philosophus, which corresponds to the Sephirah of Netzach on the Kab-
balistic Tree of Life, he or she was permitted to study a manuscript called
the Schem-hamphoresch.
12
It cannot be denied that this is a difficult paper,
lind one which concerns the deepest secrets of the Kabbalah in general,
lind of magic in particular. It is probable that, apart from the most gifted
und dedicated members of the Order, few were able to utilize it correctly.
Even the novice magician, however, is aware of the importance ascribed
In Kabbalistic magic to the Holy Name of God in the Jewish tradition,
the Tetragrammaron-i-YHVH. As the Jews were forbidden to utter this
name, except in rare ritual circumstances, over the course of some 2,000
years the true pronunciation has been 10st
13
and it was subsequently
II This rext is not to be confused with that of the same name that was published by Andrew Luppis
in 1686 in Wesd, Dulsburg, and Frankfurt which is an inferior work to the one given here. I would
refer the reader also to the work of Lenain in his eight-volume treatise la Science Cabalistique,
Amiens 1823. for a more indepth coverage of the Schemphamphoresch, which I feel is the basis
for the Mathers paper given here, Also see "Schemamphoras," Mss 14- 785. 14-786, 14-187 at the
Bibliotheque Nationale, and Harley 6482, British Museum Library.
II I have recently come across a reference to the true pronunciation of YHVH in the Edgar Cayce
readings, which has it as YAHVAH,
15
16 The Kabbalah of the Golden Dawn
necessary to vocalize the separate letters for invocation in the manner
YOD HEH VAU HEH.
The ultimate aim of the Jewish mystic, or the Golden Dawn magi-
cian for that matter, was to attain to union with the source of all creation,
the Lord of the Universe, or God. One of the ways to achieve this lay in
the correct invocation of one of the God's names. Even in lesser magical
or spiritual workings, the invocations of divine and angelic names was of
crucial importance. For this reason the aspiring magician gave a great
deal of study to the many arcane teachings involving the name of God.
One such teaching was the SchemHamphoresch document.
"Schem-hamphoresch" is sometimes termed "The Complete Name,"
meaning that it includes all other names, each of which, by itself, is pur-
ported to express some one particular aspect or another of the Divine
universal principle, namely, God.
The following paper is an abridged version written by Mathers for
Golden Dawn members:
This refers to the 72 Names derived from the Four Letters of
the name of YHVH. Four is the number of letters of ADNI
which is its representative and Key.14 The latter name is
bounded with the former and united thereto, thus IAHDVN-
HY, forming a name of 8 letters. Eight multiplied by 3 (the
number of the Supernal Triad) yields the 24 Thrones of Wis-
dom, the 24Thrones of the Elders of the Apocalypse, each of
whom wears on his head a Golden Crown of 3 rays, each ray of
which is a name, each name an Absolute Idea and Ruling
Power of the Great Name YHVH-TETRAGRAMMATON.
And the number of the 24of the Thrones multiplied by the
3 raysof the Crowns = 72, the Name of God of 72 letters, which
is thus mystically shown in the name YHVH as under; or as the
Book of Revelation says: "When the living creatures (the 4
Kerubi, the letters of the Name) give glory, etc., to Him, the
four and twenty Elders fall down before him, and cast their
Crowns before the Throne, etc. (that is, the Crowns which each
bear 3 of the 72 names)."
And these 72 names are written on the leaves of the Tree of
Life, which were for the healing of the nations. These are also
14 Mathers is referring to the fact that each of the 72 angelic names fonned is related to a specific bib-
lical verse which has the name YHVH in it, from Psalms. A Hebrew Bible is necessary for this
process, but its verse numbers do differ from those given in rhe English Authorized Versions.
Shem-Hamphoresch
the 72 rounds on the Ladder of Jacob on which the Angels of
God ascended and descended. It will presently be shown how
the 72 angels' names are formed from the 72 Names of the
Deity, and also how their signification is to be found.
The 72 names of the Deity are thus obtained: The 19th,
20th, and 21st verses of the XIVth Chapter of the Book of
Exodus each consists of 72 letters. These are the verses.P
19thVerse
"And the Angel of Elohim which went before the camp of
Israel, removed and went behind them; and the Pillar of the
Cloud removed from before them and stood behind them."
20thVerse
"And it came between the camp of Egypt and the camp of
Israel; and there was the cloud and the darkness, yet it gave
light by night, and the one came not near the other all night."
21st Verse
"And Moses stretched his hand over the sea; and Tetragrarn-
maron caused the sea to go back by a strong East Wind all the
night, and made the sea dry land and the waters were divided."
These three verses are now to be written at length, one
above the other, the first from right to left, the second from
left to right; and the third from right to left; and as they each
contain 72 letters, there will be 72 columns of three letters.
Then each column will give a word of three letters and there
will be 72 names of three letters each, which are the SCHEM-
HAMPHORESCH, or the 72 names of the Deity expounding
the Powers of the Name YHVH.
From these 72 names, 72 names of the Angels are formed by
the addition in some cases of the name YH, which signifies
Mercy and Beneficence, and in others of the name AL, which
signifies Severity and Judgement. As it is said "And Thy Name
is in Him." These 72 angels rule over the 72 Quinaries,or sets
of 5 degrees of the Zodiac, and therefore each Dccanate or set
of 10 degrees of a sign has 2 Quinaries, and each sign has 3
17
U To obtain a clear picture of how thts is done it is necessary to obtain a Hebrew translation of these
verses.
18 The Kabbalah of the Golden Dawn
Decanates, which are again allotted to the Planets in regular
Order. And this is the formation as given above: Each Angel's
name containing 5 letters. and each name of Deity 3.
16
The 72 Angels of the SchemHamphoresch are further
divided into Four Great Divisions of 18 each, each Division
under the Presidency of one of the Four Letters of the Name
YHVH. They are further classed as belonging to the Decanates
of the Zodiac with ZQuinaries to each decanate.
The first division of the 3 Signs is under the Presidency of
YOD, the letter of Fire, headed by the Fiery Sign Leo. The sec-
ond division of 3 Signs headed by the Watery Sign Scorpio is
under the Presidency of Heh, the letter of Water. The third
division of 3 Signs headed by the Airy Sign Aquarius is under
the Presidency ofVau, the letter of Air. The fourth division of
3 Signs, headed by the Earthy Sign Taurus. is under the Presi-
dency of Heh (Final) the letter of Earth.
NAMES AND MEANINGS OF THE 72 VERSES17-18
1st Angel
NAME: Vahuaih
SIGN: Leo
PLANET: Saturn
DEGREE: O ~ 5
MEANING: God the Exalter
PSALM 3:4: "And Thou, 0 Tetragrarnrnaton, art a Shield
about me, my Glory and He who lifteth up my head."
16 The Golden Dawn here has taken a modem approach to the Zodiac, using signs and planets,
though in its inception, the formation of the Schem-Hamphoresch probably dealt with simply the
degrees of the zodiac. It must be also pointed out that Mathers had the angelic names starting at a
point 0 degrees Leo where other authorities have started the names from the inception of the aodi-
ac measuring from 0 degrees Aries.
I i The verse arrangement is taken from the original Mathers paper which was omitted in TheComplete
GokJen DawnSystemo[Magic. It is the most important section of the Schem-Hamphoresch, yet the
publishers retained the section on the Magical Images of the Decans which is superfluous. 1 have
included the Mathers translation of the Biblical verses (and resisted tampering with his translation},
which, when repeated numerous times, along with the angelic name, for their desired effect, are
considered pan of the Practical Kabbalah. This document was given out in two parts. The second is
given in the Appendix and has the Seals of the Angels and was given out at the 5=6 level.
IS See Magical Evocation by Franz Bardon for what can be considered a modem interpretation on the
functions of the 7Zangels.
Shem-Hamphoresch
2nd Angel
NAME: Yelauiel
SIGN: Leo
PLANET: Saturn
DEGREE: 5-10
MEANING: Strength
PSALM 22:20: "And Thou, 0 Tetragrammaton, be not far
off, 0 my Strength, to help me make haste."
3rdAngel
NAME: Satiel
SIGN: Leo
PLANET: Jupiter
DEGREE: 10-15
MEANING: Refuge, Fortress, Confidence
PSALM 91:2: "I will say unto Terragrammaton, My refuge
and fortress, my God, I will be confident in him."
4th Angel
l 9
NAME: Nghelamiah
SIGN: Leo
PLANET: Jupiter
DEGREE: 15-20
MEANING: Concealed, saving
PSALM 6:5: "Return 0 Tetragrammaton, deliver my soul,
save me because of Thy mercy."
5th Angel
NAME: Mahasiah
SIGN: Leo
PLANET: Mars
DEGREE: 20-25
MEANING: Seeking safety from trouble.
PSALM 34:5: "I sought 'Ietragramrnaton, and He answered me
and out of all my fears He delivered me."
I') Regardie gives this angel's name as Olrniah while Lenain gives it as Elemiah,
19
20 The Kabbalah of the Golden Dawn
6th Angel
NAME: Lelahel
SIGN: Leo
PLANET: Mars
DEGREE: 25-30
MEANING: Praiseworthy, declaring.
PSALM 9:12: "Sing Psalms unto Tetragrammaton Who
inhabiteth, shew forth among the nations His deeds."
7th Angel
NAME: Akaiah
SIGN: Virgo
PLANET: Sun
DEGREE: 0-5
MEANING: Long suffering
PSALM: 103:8: "Merciful and gracious is Tetragramrnaton, long
sufferingand plentiful of Mercy."
8th Angel
NAME: Kehethel
SIGN: Virgo
PLANET: Sun
DEGREE: 5-10
MEANING: Adorable.
PSALM 95:6: "Come ye, we will bow down and bend before
Tetragrammaton who hath made us."
9th Angel
NAME: Hazeyael
SIGN: Virgo
PLANET: Venus
DEGREE: 10-15
MEANING: Merciful
PSALM 25:6: "Remember Thy tender mercies, 0 Tetragram-
maton, and Thy mercies, for from of old they were."
Shem-Hamphoresch
10th Angel
NAME: Eldiah
SIGN: Virgo
PLANET: Venus
DEGREE: 15-20
MEANING: Profitable
PSALM 33:22: "There shall be Thy mercy, 0 Tetragram-
maton, upon us, as we have hoped in Thee."
11th Angel
NAME: Leviah
SIGN: Virgo
PLANET: Mercury
DEGREE: 20-25
MEANING: Meet to be exalted.
PSALM 18:47: "Liveth Tetragrammaton, and blessed by my
Rock, and there shall arise the God of my salvation."
12th Angel
NAME: Hihaiah
SIGN: Virgo
PLANET: Mercury
DEGREE: 25-30
MEANING: Refuge
PSALM 10:1: "Why 0 Tetragrammaton, wilt Thou stand afar,
why wilt Thou hide Thyself at times of trouble."
13th Angel
NAME: Iezalel
SIGN: Libra
PLANET: Moon
DEGREE: 0-5
MEANING: Rejoicing over all things.
PSALM 98:4 "Shout ye to Tetragrarnmaton, all the Earth,
break ye forth, and shout for Joy, and sing Psalms."
21
22 The Kabbalah of the Golden Dawn
14th Angel
NAME: Mebahael
SIGN: Libra
PLANET: Moon
DEGREE: 5-10
MAANING: Guardian and preserver.
PSALM 9:10: "And Tetragramrnaton shall be a high place for
the oppressed, a high place for seasons in distress."
15th Angel
NAME: Harayel
SIGN: Libra
PLANET: Saturn
DEGREE: 10-15
MEANING: Aid.
PSALM 94:22: "And Tetragrammaton is become unto me a
refuge, and my God is the Aid of my Hope."
16th Angel
NAME: Hoqamiah
SIGN: Libra
PLANET: Saturn
DEGREE: 15-20
MEANING: Raise up, praying day and night.
PSALM 88:2: "0 Tetragrammaton, God of my Salvation in the
day I have cried, and in the night before Thee."
17th Angel
NAME: Laviah
SIGN: Libra
PLANET: Jupiter
DEGREE: 20-25
MEANING: Is Wonderful
PSALM 8:I: "0 Tetragrammaton, our Lord, how excellent is
Thy Name in all the Earth."
Shem-Hamphoresch.
18th Angel
NAME: Keliel
SIGN: Libra
PLANET: Jupiter
DEGREE: 25-30
MEANING: Worthy to be invoked. Just to me.
PSALM 25:24: "Judge me accordingly to Thy righteousness,
Terragrammaton, my God, and let them rejoice over me."
19th Angel
NAME: Livoih
SIGN: Scorpio
PLANET: Mars
DEGREE: 0-5
MEANING: Hastening to hear.
PSALM 40:2: "Expecting, I expected Tetragrammaton, and
He inclined unto me, and heard my cry."
20th Angel
NAME: Pheheliah
SIGN: Scorpio
PLANET: Mars
DEGREE: 5-10
MEANING: Redeemer, liberator.
PSALM 120:1, 2:
20
"In my distress I cried to Thee 0 Tetra-
grarnmaton, and He heard me." "Deliver my soul 0 Tctragram-
maton, from lying lips, and from deceitful tongues."
21st Angel
NAME: Nelakhel
SIGN: Scorpio
PLANET: Sun
DEGREE: 10-15
MEANING: Thou alone.
23
ltl There are two verses associated here which when placed together, consecutively, give a fuller
meaning than the single verse.
24 The Kabbalah of the Golden Dawn
PSALM 31:15: "And in Thee I have confided, oTetragram-
maton, I have said Thou art my God."
22ndAngei
NAME: Yeiael
SIGN: Scorpio
PLANET: Sun
DEGREE: 15-20
MEANING: Thy right hand.
PSALM 121:5: "Tetragrarnmaton Keepeth Thee. Tetragram-
maton is Thy shadow upon Thy right hand."
23rd Angel
NAME: Malahel
SIGN: Scorpio
PLANET: Venus
DEGREE: 20-25
MEANING: Turning away evil.
PSALM 121:8: "Tetragrammaton will keep thy going out and
thy coming in from now until Ever."
24th Angel
NAME: Hahauiah
SIGN: Scorpio
PLANET: Venus
DEGREE: 25-30
MEANING: Goodness in Himself. Trust in Thy mercy.
PSALM 33:18: "From Tetragrammaton is a blessing upon-
those that fear Him, and those who trust in Him."
25th Angel
NAME: Nethhiah
SIGN: Sagittarius
PLANET: Mercury
DEGREE: 0-5
MEANING: Wide in extent, the enlarger, wonderful.
PSALM 9:1: "I will give thanks unto Tetragrammaton with all
my heart, will tell of all Thy wondrous works."
Shem-Hamphoresch
26th Angel
NAME: Heeiah
SIGN: Sagittarius
PLANET: Mercury
DEGREE: 5-10
MEANING: Heaven in secret.
PSALM 119:145: "I have called with all my heart, answer
me Tetragrammaton, I will preserve Thy statutes."
27th Angel
NAME: Irthel
SIGN: Sagittarius
PLANET: Moon
DEGREE: 10-15
MEANING: Deliver
PSALM 140:2: "Deliver me 0 Tetragrammaton, from the
Evil Man, from the Man of violence preserve Thou me."
28th Angel
NAME: Sehaiah
SIGN: Sagittarius
PLANET: Moon
DEGREE: 15-20
MEANING: Taker away of Evils.
PSALM 71.12: "0 Tetragrammaton be not far from me, 0 my
Tetragrarnrnaton make haste for my help."
29th Angel
NAME: Rayayel
SIGN: Sagittarius
PLANET: Saturn
DEGREE: 20-25
MEANING: Expectation.
PSALM 54:4: "Behold, Elohim helpeth me, and Tetragrarnma-
ton is with them who uphold my soul."
25
26 The Kabbalah of the Golden Dawn
30th Angel
NAME: Evamel
SIGN: Sagittarius
PLANET: Saturn
DEGREE: 25-30
MEANING: Patience.
PSALM 71:5: "For Thou art my Hope, 0 Tetragrammaton. 0
Adonai, my confidence from my Yourh."
31st Angel
NAME: Lekabel
SIGN: Capricorn
PLANET: Jupiter
DEGREE: 0-5
MEANING: Teacher.
PSALM 71:16: "I will go in strength 0 Tetragrarnrnaton: 0
Adonai, I will make mention of Thy righteousness even of
Thine only."
32ndAngel
NAME: Vesheriah
SIGN: Capricorn
PLANET: Jupiter
DEGREE: 5-10
MEANING Upright.
PSALM 33:4: "For Upright is Tetragrammaton of the Word,
and all His works are in Truth."
33tdAngel
NAME: Yechuiah
SIGN: Capricorn
PLANET: Mars
DEGREE: 10-15
MEANING: Knower of all things.
PSALM 94:11: "Tetragrammaton knoweth the thoughts of
man, that they are in vain."
Shem-Hamphoresclt
34th Angel
NAME: Lehahaih
SIGN: Capricorn
PLANET: Mars
DEGREE: 15-20
MEANING: Clement, merciful.
PSALM 131:3: "Let Israel trust in Tetragrammaton, now
and for ever."
35th Angel
NAME: Keveqaiah
SIGN: Capricorn
PLANET: Sun
DEGREE: 20-25
MEANING: To be rejoiced in.
PSALM 116:1: "I have rejoiced because Tetragrammaton
hath heard the voice of my supplication."
36th Angel
NAME: Mendiel
SIGN: Capricorn
PLANET: Sun
DEGREE: 25-30
MEANING: Honourable.
PSALM 26:8: "0 Tetragrammaton, I have loved the habitation
of Thy house and the place of the abiding of Thine Honour."
37th Angel
NAME: Anaiel
SIGN: Aquarius
PLANET: Venus
DEGREE: 0-5
MEANING: Lord of Virtues.
PSALM 80:18: "0 Tetragrammaton Elohim Tzaboath, tum us
and cause Thy Face to shine upon us, and we shall besaved."
27
28 The Kabbalah of the Golden Dawn
38th Angel
NAME: Chaamiah
SIGN: Aquarius
PLANET: Venus
DEGREE: 5-10
MEANING: Hope of all the ends of the Earth.
PSALM 91:9: "Because Thou, 0 Tetragramrnaton, art my
refuge, Thou hast Thy refuge in rhe Most High."
39th Angel
NAME: Reheael
SIGN: Aquarius
PLANET: Mercury
DEGREE: 10-15
MEANING: Swift to condone.
PSALM 30:2: "Hear, 0 Tetragrammaton, and be gracious
unto me Tetragrammaton, be Thou my Helper."
40th Angel
NAME: Yeizael
SIGN: Aquarius
PLANET: Mercury
DEGREE: 15-20
MEANING: Making joyful.
PSALM 88:14: "Why 0 Tetragrammaton, repelled Thou my
soul, and hidest Thy face from me."
41st Angel
NAME: Kehihel
SIGN: Aquarius
PLANET: Moon
DEGREE: 20-25
MEANING: Triune.
PSALM 12:2: "0 Tetragrammaton deliver my soul from a
lip of lying, from a tongue of guile."
Shem-Hamphoresch
42ndAngel
NAME: Mikhael
SIGN: Aquarius
PLANET: Moon
DEGREE: 25-30
MEANING: Who is like unto Him.
PSALM 121:7: "Tetragrammaton shall keep thee from all Evil,
He shall preserve thy soul."
43rdAngel
NAME: Vavaliah
SIGN: Pisces
PLANET: Saturn
DEGREE: 0-5
MEANING: King and Ruler.
PSALM 88:13: "And I, unto Thee, 0 Tetragrammaton, have
cried, and in the morning my prayer shall come before Thee."
44th Angel
29
NAME: Ilhaiah
SIGN: Pisces
PLANET: Saturn
DEGREE: 5-10
MEANING: Abiding for ever.
PSALM 119:108: "Let the freewill Offerings of my mouth,
please Thee, 0 Tetragrammaton, and teach me Thy Judgements."
45th Angel
NAME: Saelaih
SIGN: Pisces
PLANET: Jupiter
DEGREE: 10-15
MEANING: Mover of all things.
PSALM 94:18: "When I said, my foot hath been moved,
Thy mercy, 0 Tetragrammaton, will uphold me."
30 The Kabbalah of the Golden Dawn
46th Angel
NAME: Ngharaiel
SIGN: Pisces
PLANET: jupiter
DEGREE: 15-20
MEANING: Revealer
PSALM 145:9: "Tetragrammaton is good unto every man, and
His Mercies are over all His works."
47th Angel
NAME: Aslaiah
SIGN: Pisces
PLANET: Mars
DEGREE: 20-25
MEANING: just judge.
PSALM 92:5: "How Great have been Thy Works 0 Tetra-
grarnmaton, very deep have been Thy devices."
48th Angel
NAME: Mihel
SIGN: Pisces
PLANET: Mars
DEGREE: 25-30
MEANING: Sending Forth as a father.
PSALM 98:2: "Tetragramrnaton hath made known His salva-
tion, in the sight of the Nations hath He revealed His justice."
49th Angel
NAME: Uhauel
SIGN: Aries
PLANET: Mars
DEGREE: 0-5
MEANING: Great and Lofty.
PSALM 145:3: "Great is Tetragrammaton and greatly to be
praised, and unto His greatness there is not an end."
Shem-Hamphoresch.
50th Angel
NAME: Deneyael
SIGN: Aries
PLANET: Mars
DEGREE: 5-10
MAANING: Merciful Judge
PSALM 145:8: "Merciful and gracious is Tetragrammaton,
slowto anger and abounding in Mercy."
51st Angel
NAME: Kechasheiah
SIGN: Aries
PLANET: Sun
DEGREE: 10-15
MEANING: Secret and Impenetrable.
PSALM 104:31: "The Glory of Tetragrammaton shall en-
dure for ever, Tetragrammaton shall rejoice in His works."
52ndAngel
NAME: Amamiah
SIGN: Aries
PLANET: Sun
DEGREE: 15-20
MEANING: Covered in darkness.
PSALM 7:17: "I will give thanks unto Tetragrammaton
according co His righteousness, and I will sing Psalms unto
the Name of Tetragrarnmaton Most High."
53rdAngel
NAME: Nangel
SIGN: Aries
PLANET: Venus
DEGREE: 20-25
MEANING: Caster down of the Proud.
PSALM 119:75: "I have known, 0 Tetragrammaton that
righteous are Thy Judgements, and in faithfulness hast Thou
humbled me."
31
32 The Kabbalah of the Golden Dawn
54th Angel
NAME: Nithael
SIGN: Aries
PLANET: Venus
DEGREE: 25-30
MEANING: Celestial King.
PSALM 103:19: "Tetragrammaton hath established His
Throne in Heaven, and His Kingdom ruleth over all."
55th Angel
NAME: Mibahaih
SIGN: Taurus
PLANET: Mercury
DEGREE: 0-5
MEANING: Eternal.
PSALM 102:12: "But Thou 0 Tetragrammaton, shall endure
forever, and Thy memorial from generation to generation."
56th Angel
NAME: Puiael
SIGN: Taurus
PLANET: Mercury
DEGREE: 5-10
MEANING: Supporting all Things.
PSALM 145:14: "Tetragrammaton upholdeth all those who
fall, and lifteth up all those who are down."
57th Angel
NAME: Nemamaiah
SIGN: Taurus
PLANET: Moon
DEGREE: 10-15
MEANING: Lovable.
PSALM 115:11: 'lYe who fear Tetragrammaton, confide in
Tetragrammaton, their Help and their Shield is He."
Shem-Hamphorescn
58th Angel
NAME: Yeileel
SIGN: Taurus
PLANET: Moon
DEGREE: 15-20
MEANING: Hearer of cries.
PSALM 6:3: "And my soul hath been greatly troubled, and
Thou, Tetragrammaton, how long."
59th Angel
NAME: Herachael
SIGN: Taurus
PLANET: Saturn
DEGREE: 20-25
MEANING: Permeating all Things.
PSALM 113:3: "From the rising of the sun to the going down
of the same, let the Name of Tetragrammaton be praised."
60th Angel
NAME: Metzrael
SIGN: Taurus
PLANET: Saturn
DEGREE: 25-30
MEANING: Raising up the oppressed.
PSALM 145:17: "Righteous is Tetragrammaton in all His
Ways, and Holy in all His Works."
61st Angel
NAME: Vamibael
SIGN: Gemini
PLANET: Jupiter
DEGREE: 0-5
MEANING: The name which is over all.
PSALM 118:2: "Let the Name of Terragrammaton be praised
from this time forth and for evermore."
33
34 The Kabbalah of the Golden Dawn
62ndAngel
NAME: lahahel
SIGN: Gemini
PLANET: Jupiter
DEGREE: 5-10
MEANING: Supreme Ens or essence.
PSALM 119:159: "See how I have loved Thy Precepts, 0
Terragrammaton, in Thy Mercy keep me alive."
63rdAngel
NAME: Nghaneauel
SIGN: Gemini
PLANET: Mars
DEGREE: 10-15
MEANING: Rejoicing
PSALM 100:2: "Serve Tetragrammaton with Joy, enter those
who fear Him, unto those who hope in His mercy."
64th Angel
NAME: Mochaie1
SIGN: Gemini
PLANET: Mars
DEGREE: 15-20
MEANING: Vivifying
PSALM 33:18: "Behold, the eyes of Tetragrammaton is unto
those who fear Him, unto those who hope in His mercy."
65th Angel
NAME: Damabaiah
SIGN: Gemini
PLANET: Sun
DEGREE: 20-25
MEANING: Fountain of Wisdom.
PSALM 90:13: "Return 0 Tetragrammaton how long! and
repent Thee concerning Thy servants."
Shem-Hamphorescli
66th Angel
NAME: Menqel
SIGN: Gemini
PLANET: Sun
DEGREE: 25-30
MEANING: Nourishing AlL
PSALM 38:21: "Forsake me not 0 Tetragrammaton, my
God be not Thou far from me."
67th Angel
NAME: Aiael
SIGN: Cancer
PLANET: Venus
DEGREE: 0-5
MEANING: Delights of the Sons of men.
PSALM 37:4: "Delight in Terragramrnaron, and He shall
give the desire of thy heart."
68th Angel
NAME: Chabeoiah
SIGN: Cancer
PLANET: Venus
DEGREE: 5-10
MEANING: Most Liberal Giver.
PSALM 106:1: "0 give thanks unto Tetragrammaton, for
He is good, for His mercy endureth forever."
69th Angel
NAME: Rohael
SIGN: Cancer
PLANET: Mercury
DEGREE: 10-15
MEANING: Beholding alL
PSALM 16:5: "Tetragrammaton is the portion of my inheri-
tance and my cup, Thou maintainest my lot."
35
36 The Kabbalah ofthe Golden Dawn
70th Angel
NAME: Yebamaiah
SIGN: Cancer
PLANET: Mercury
DEGREE: 15-20
MEANING: Producing by His Word.
PASSAGE: Genesis 1:1 :21 "In the Beginning Elohim created
the substance of the heavens and the substance of the earth."
71st Angel
NAME: Hevaiel
SIGN: Cancer
PLANET: Moon
DEGREE: 20-25
MEANING: Lord of the Universe.
PSALM 108:30: "I will give thanks unto Tetragrammaton
greatly with my mouth, and in the midst of many will I
praise Him."
72ndAngel
NAME: Mevamiah
SIGN: Cancer
PLANET: Moon
DEGREE: 25-30
MEANING: End of the Universe.
PSALM 116:7: "Tum unto thy rest, 0 my Soul, for Tetra-
grammaton rewardeth thee."
21 This is [he only Biblical passage in the Schemhamphoresh that comes from Genesis and not
Psalms.
CHAPTER FOUR
The Early Books
SEPHER BAHIR22-23
Most scholars of Hebraic literature are of the view that the Kabbalah was
not committed to paper until the the end of the 12th century when the
manuscript Bahir, or "Book of Brilliance" first appeared. It is also believed
by the majority of Kabbalists that the book can originally be ascribed to
Rabbi Nechunjah ben Hakana (around 75 B.C.). As such it is considered
to be the very earliest Kabbalistic document. One of the founding Chiefs
of the Golden Dawn, Wynn Westcott, made a deep study of the Bahir,
and in 1896 he produced a translation under the title Book of Brilliance.
There is little doubt that the concepts of the Bahir, like those of the Zohar
or the Hekaloth texts, were applied by Westcott to the Sephirotic and
Kabbalistic schemata of the Golden Dawn.
Because many concepts of the Bahir are expanded upon in the Zohar
(as published in Rosenroth's translation), some have considered the Bahir
II. For English translations see Bookof Brilliance, translated by Wynn Westcott (privately printed.
(896), and The BahiT. translated by Rabbi Kaplan (Weiser, 1979).
I' The name Bahir is given in Job 27:21 "And now men see not the bright light which is in the
clouds."
37
38 The Kabbalah of the Golden Dawn
to be an obscure part of those books, though on closer examination the
distinction between the two is very obvious.
The Bahir consists of a series of discourses which have been com-
pounded into roughly 30 brief pages, though the length of it seems to vary
with the various editions. The various Hebrew teachers mentioned in the
book include Rabbi's Akiba, Elizer, Rahaumai, and Berachai. The discus-
sions in the Bahir are less sophisticated than those of the Zahar and give
brief hints of things expounded more fully in the 2ohar. In many
instances reading the Bahir first and the various relevant texts in the
Zahar, where more in depth information is given, one can trace a gradual
development of the concepts. The Bahir really appears to be the basic
essence on which the 20har proper was built, and as such, is a text of
prime importance.
The Bahir can be broken down into the following seven divisions:
1. Expounds the theory of Creation. The statement given here by
Rabbi Nechunjah seems closely allied to the Chinese Taoist view of cre-
ation, as defined by Lao Tzu:
There was something formlessly fashioned,
That existed before heaven and earth;
Without sound, without substance,
Dependent on nothing unchanging,
All pervading and unfailing,
One may think that it is the Mother of all things under
heaven,
Its true name we do not know.2
4
Following Nechunjah's statement, Rabbi Berachiah says that Chaos
was always there, a belief that also echoes that of the Chinese Tao, or Dao
as it is now called. It is a point that does not so much relate to creation as
such, but more importantly refers to the transmutation of substance. At
this point the importance of the Hebrew letters are brought into close
scrutiny, such as the letter Beth being the first letter of the word
Bereshith-Genesis.
24 TaoTe Ching.
The Early Books 39
2. Gives explanations of the formation of the first eight letters of the
Hebrew alphabet from Aleph to Cheth. When compared with the later
Zohar there are vast number of differences regarding the esoteric signifi-
cance of the formation of the letters. It is obvious that we are looking at
two periods of development of the Hebrew letters when comparing their
etymological origins. Rabbi Kaplan, in his translation of the Bahir, solves
part of this problem by associating the descriptions to the Ashur type
script, whereas the Westcott translation uses a later script.
3. Shemhamphoresch, name of 72 letters.
4. Discussion of the Seven Voices as heard by Moses on Mount
Sinai. This relates to the manner in which the Torah was given to
the jews.
5. Descriptions of the Sephiroth, which are given for the first time.
It is thus, the hands have ten fingers, relating to the ten
Sephiroth with which both the heaven and the Earth
were sealed.
25
Though the Sephiroth are not named directly in the Bahir, notes
made by both Westcott and Kaplan in their translations more than ade-
quately explain some of the hidden references to them.
6. The functions of the Kabbalistic Soul. Although not as sophisti-
cated as that found in the Zohar, the concept of the formation of the
Soul is given, showing that both the male and female souls develop from
each other.
7. Within the Bahir there is also a reference to what could possibly
be described as the practical part of Kabbalism, insofar as it speaks of the
making of a Golern/? by Rabba.
lS Westcott translation.
10 The Golem was a man made of clay who was brought to life by Kabbalisric meditations and ritu-
als. See The Golem of Prague by Yehuda Yudel Rosenberg (Warsaw, 1939), "The Kabbalah and its
Symbolism" by Gershom Scholern, pages 158--204.
40 The Kabbalah of the Golden Dawn
THEHEKHALOTH TEXTS
Ismael ben Elisha (in 130 C.E.), a disciple of Nechunjah ben Hakana,
taught a particular form of Kabbalistic mysticism which later appeared in
what is known as the Hekhaloth texts. These tell how his own teacher
took him on a journey of the Heavenly Palaces, and of the visions he
experienced there. The actual structure and formation of these palaces
will be discussed in later chapters, but the framework from which they
developed is very important. Generally the name "Merkabah" (Chariot)
denotes the method, whereas the name "Hekhaloth" (Heavenly Palaces)
refers to the place they visited, but over the years the two names have
become confused with each other. The Lesser Hekhaloth text is such an
example, as it is more concerned with the Merkabah itself.z7 One of the
most interesting aspects of this manuscript from the occult viewpoint is
the section on angelology. This gives definitions and functions not only
of various angelic choirs, but of individual angels as well. Like the Bahir,
the Lesser Hekhalorh text shows yet another stepping stone to Kabbalis-
tic associations through the seven heavens.
The content of the Greater Hekhaloth is more in line with the title,
providing details of additional Heavens or Palaces that the earlier
Hekhaloth texts did not include.i" A further Hekhaloth text is the Bibli-
cal Book of Enoch which most Christian churches have not deemed as
"inspired." Considering the contents, it is not surprising, though most
Biblical scholars firmly connect the book with pre-Christian times.2
9
Part of the Merkabah vision is the use of certain symbols to enter
various spiritual or psychological levels'S' (which we will call "heavens" for
the sake of argument). This is not unlike the "Book Of Pylons" from the
Egyptian Bookof the Dead, and one wonders whether or not this method-
ology was part of the teachings Moses brought with him from Egyptian
learning. The application of putting any visionary experience to the test
27 See Odeberg's "Enoch 3" in which the Lesser Hekhalorh text is given. Scholars such as Scholem
have considered it 3rd century and a corrupt manuscript. It appears though that this manuscript
in Its original form was l st century, since it concerns the teachings of Rabbi Ishmael ben Elisha,
but was possibly added to byother authors over the centuries. Scholem's "Jewish Gnosticism,
Merkabah Mysticism, and Talmudic Traditions."
28 instead of Seven Heavens, the Greater Hekhaloth relates [Q Seven Heavens in each Heaven.
29 Also see "Secrets of Enoch" in Forgotten Books of Eden which some have considered as being Isr
century. It tells of a journey through ten Heavens and not the usual seven.
)0 See "Hekhaloth Text" in Kaplan's Meditation andthe Kabbalah, for various examples.
The Early Books 41
was singularly important. Apart from the experiences of Enoch, the next
most important experience allotted to Merkabah is the Vision of Ezekiel.
A more modem viewpoint would term this an exploration of "Innet
Space" in which the Kabbalist through special meditational techniques
attempts to go through a series of projection workings where his visionary
expressions accord with his teachings. These various archetypes, of
course, varied from individual to individual, but since they were confined
within certain belief structures many similarities between the visions
would occur. This Inner Space concept was taken further by Golden
Dawn Adepti who adopted the Merkabah concept to suit their own spe-
cial needs, as shown in the following lecturer'!
The symbol, place, direction, or Plane being known
whereon it is desired to act, a thought ray is sent to the
corresponding part of the Sphere of Sensation of the
Nephesch.V The thought ray is sent like an arrow from
the bow, right through the circumference of the Sphere
of Sensation direct unto the place desired. Arrived there,
a sphere of Astral Light is formed by the agency of the
Lower Will, illuminated by the Higher Will, and acting
through spiritual consciousness by reflection along the
thought ray. This sphere of Astral Light is partly drawn
from the surrounding atmosphere.
The Sphere being formed, a simulacrumv of the
person of the Skryer is reflected into it along the
thought ray, and this united consciousness is then pro-
jected therein. This Sphere is then a duplicate by reflec-
tion, of the Sphere of Sensation. As it is said, "Believe
thyself to be in a place and thou art there." In this Astral
projection, however, a certain part of the consciousness
must remain in the body to protect the thought ray
beyond the Sphere of sensation (as well as the sphere
itself at that point of departure from the thought ray)
from attack by any hostile force, so that the conscious-
ness in this projection is not quite so strong as the con-
sciousness when concentrated in the Natural Body in
ordinary Life.
I! This is from an unnamed and undated lecture from Whare Ra temple, copied by Taylor inro his
diary notes in the late 1920s. It appears to be in the style of Mathers, but this is speculation.
11 Part of the Kabbalistic Soul which will be discussed in a later chapter.
" There are a number of definitions of this word but generally one takes it to mean the astral body.
42 The Kabbalah of the Golden Dawn
The return taketh with a reversal of this process, and
save to persons whose Nephesch and physical body are
exceptionally strong and healthy, the whole operation of
shying and rraveling in the Spirit Vision is of course
fariguing.
Also there is another mode of Astral projection
which can be used by the more advanced Adept. This
consisteth in forming a sphere from his own Sphere of
Sensation, casting his reflection therein, and then pro-
jecting this whole sphere to the desired place, as in the
previous method. But this is nor easy to be done by any
but the practiced Adept.
This method of Astral projection was practiced only after the postu-
lant had reached the Inner Order of the Golden Dawn and was experi-
enced enough both to use and understand the various symbols, and to use
it as a systemof checks and balances against negative influences during the
Astral trip. The Merkabah relates to both ascent and descent, which can
be explained Kabbalistically as traveling up and down the Tree of Life.
SEPHER YETZlRAH OR
BOOK OF FORMATION
The next Kabbalistic book of major proportion was the Sepher Yetzirah,
or Book of Formation. The exact date of its origin is usually thought to
be somewhere between the 3rd and 2nd century A.D. One legend asserts
that the Prophet Abraham was the instigator of the theory of the book,
which he received in a vision. Some Kabbalistic authorities have
ascribed authorship of this volume to Rabbi Abba ben Joseph, who was
also said to have authored a text on the mysteries of the "Holy Alpha-
bet." It is also interesting at this point to note that the Sepher Yetzirah
was mentioned in the two Talmuds and may have formed a type of bridge
between standard Rabbinical views and that of the Kabbalists. Phineas
Mordell, in his 1914 edition of the Sepher Yetzirah, considers that it was
written in two parts; the first being the original and the second being
added around the 6th century. He disputes the claim of authorship to
Rabbi Abba and relates the true author as being Joseph ben Uziel, giv-
ing some very convincing arguments in favor of the latter. Adolphe
The Early Books 43
Franck, in his The Kabbalah,34 divides the essence of the Sepher Yetzirah
into the following: 0) In general, the composition of the world; (2) In
the division of the year or in the distribution of time in which the year
is the principal unit; (3) The structure of man, the main principal unit-
ing all these factors being the application of the book to the Macrocosm
as well as to the Microcosm.
It would be fair to say that up until the 9th century the main theme
of Jewish doctrine was very much against Kabbalistic teaching, and in
many instances was aimed at trying to prevent it from being taught. Gaon
Saadiah (892-942 C.E.), head of the Persian Academy at Sura, and one of
those who did an enormous amount of Hebrew Linguistic research into
Kabbalistic teachings, was one of the first to give Kabbalism its full due as
a metaphysical doctrine in its own right. He wrote a reputable commen-
tary on the Sepher Yetzirah which still exists today and which brought a
new understanding of Kabbalism to the Jewry of his own era. Gaon Hai
(939-1038), a contemporary of Gaon Saadiah, also wrote a commentary
on the Sepher Yetzirah, as well as other works that have strong Kabbalistic
references, such as "The Voice of God in its Power."
The Sepher Yetzirah is a very different book in style from the Bahir
and has none of the question and answer phrasing which is so character-
istic of the Zoharic documents. Possiblyone of the first published versions
of the Sepher Yetzirah was in 1562, Mantua Edition.
35
The actual title of the Sepher Yetzirah is a little ambiguous for instead
of a being a study of the Sephiroth it in fact is concerned with the forma-
tion and structure of the Paths of the Kabbalah. The book itself is broken
down into six chapters:
Chapter 1 gives the breakdown of the ten Sephiroth and the 22
paths. It also discusses the theory of the Lightning Flash and the hidden
method of ascending "Jacobs Ladder" through meditation. The formation
of the elements is then discussed; from Spirit came Air, and from Air
came Water, and from Water came Fire. The Three angelic Choirs of the
Auphanium, Seraphim and Kerubim are then named. The Name ofYOD
'" First French Edition 1843, Paris. First published English translation in 1967, by University Books.
I founda numberofEnglishtranslationsof variouspartsof the text at 'Whare Ra. Forthe most part
they differ only slightly from the later English publication. When quoting from Franck, I will be
using the old Whare Ra translations, which no doubt were done in the late 1880s by Golden
Dawn members.
'", Gulielmus Postellus did a Latin translation in 1552, but it was not for general publication.
44 The Kabbalah of the Golden Dawn
HEH VAU is then given as the Name which sealed the six directions of
the Universe.v" The following are the permutations:'?
(5) IHV - Height
(6) IVH - Dept
(7) HIV - East
(8) HVI - West
(9) VIH - South
(10) VHI - North
3S
An observant student of either the Golden Dawn or the Kabbalah
will notice that of all the Kabbalistic texts it is that of the Sepher Yetzirah
which directly influenced parts of the rituals, diagrams, and teaching of
the Golden Dawn. This is particularly true of all the concepts involving
geographical direction, when combined with permutations of the Divine
name YHVH. For example, at one point during the ritual of the 4=7
Grade of Philosophus, the Candidate is shown a diagram (see following
page) and is told by the Hegemon:
The Sepher Yetzirah divides the ten numbers into a
Tetrad, answering to the Spirit of the Living Elohim: Air,
Water, and Fire; and a Hexad, consisting of Height,
Depth, East, West, South, and North, the six sides of the
cube sealed with the six permutations of the letters YOD
HEH and VAU of the Sacred Name.
In Chapter 2, the Three Mother Letters of Aleph, Mem, and Shin
are directly related to the concept of Air, Water, and Fire. The letters as a
whole are then able to be broken down and related to everything created
with particular emphasis being placed on the pronunciation. The 22 let-
ters are then formed into 231 gates. These gates are formed by adding each
Hebrew letter with another letter, following a certain pattern. For exam-
ple the first letter Aleph is then placed with every other letter totalling 21
permutations. Beth is placed with every other letter (excluding the one
before it, Aleph) which gives 20 permutations. Gimel is paired with every
36 The first four directions are Spirit, Air, Water, and Fire, which are the throne on which the direc-
tions are based, The directions proper actually starr in the text from the fifth.
37 The actual formation. of the letters here forms a cube, commonly called the "Cube of Space."
38 The Altar as described in the Golden Dawn's Neophyre rituals is based on this chapter of the
Sephcr YetZirah,
N
V
N
V
The Early Books
(;\
V
n
V
45
rs-.
8
®
.
VIH
South
rJ::\
o
The Six Directions of Space
46 The Kabbalah ofthe Golden Dawn
l
t: .-
£Ie:
L: -L:L:L: _L:L:L:I.::L:L:L:L:

'"
'" II
I;::;
+

+
12:
+

+

+
1:=
+

+
I:::
+
I::
,;
+
I::



[8
Ii


+
18
+

+
10
Table 0[231 Permutations
The 231 Permutations
The Early Books 47
other letter except the ones before it, giving a total of 19permutations.
Daleth is paired with every other letter except those before it, giving a
total of 18 permutations, etc. The total number of pairings are 231
39
which were created from "nothing, the vast limitless space."
A major concept dealt with in Chapter 3 is that of balance, Aleph-
Air, standing between Mem and Shin-Fire and Water. The text then
goes on to say that the three Mothers are sealed with six rings-relating
to the lower portion of the diagram.
The text then says:40
The Three Mothers in the world are Aleph, Mem, and
Shin: the heavens were produced from Fire
41
; the Earth
from Water; and Air from the Spirit is as a reconciler
between the Fire and the Water.
The translation by Papus is a little fuller:
42
Three Principles are Shin, Aleph, Mem; fire, air and
water. The origin of the sky is fire, the origin of the earth
is water. Fire rises, water descends, and air is the regulato-
ry medium between them. Aleph-Mem-Shin is sealed
with six seals and enveloped in the male and female.
Know, think and imagine that fire supports water.
The Three Mothers are then associated with the year and the sea-
sons, with Aleph (air, chest, lungs) representing the temperate climate,
Mem (water, belly) for the winter, and Shin (fire, head) for summer. The
same idea can be found almost identically expressed in the Mishna 3,
Chapter 3, where it says:
God created in the World-Fire, Water, and Air. In
Man, the Head, Body, and Breast. In the Year, heat, cold
and wet.
19Westcott states in hIStranslation of the Sepher YetZlrah that this permutation adds up to 242 and
cites the Postellus Edition as giving the reason why 11 are omitted to get a total of 231. Generat·
ing the permutations as I have given them adds up to 231, not 242.
411 Westcott translation.
;\ The full aspect of this explanation is given in the section "Alchemy and the Kabbalah."
41This translation from the French was done by a former member of the Stella Matutina in New
Zealand.
48 The Kabbalah of the Golden Dawn
In Chapter 4, certain sensory associations are further given to the
seven Hebrew "double" letters, which ate called double because of the
pairs of opposite meanings that can be associated with each letter (Beth,
Gimel, Daleth, Kaph, Peh, Resh, and Tau) such as Life and Death,
Peace \ War, Wisdom \ Folly, Riches \ Poverty, Grace \ Indignation, Fertil-
ity \ Solitude, Power \ Servitude. Also associated with these letters are the
seven directions of space, the seven days of the week, seven heavens and
earths, the seven Sabbaths, and the seven planets.
43
Chapter 5 equates the 12 simple letters with the 12 zodiac signs, 12
properties, 12 directions, and the 12 months of the year.
44
Overall this difficult chapter, chapter 6, shows the relationship of
the elemental divisions of the zodiac in both partnership and opposites.P
To simplify the associations of the Hebrew letters by way of analogy the
astrological association is by far the easiest and most documented.
THE ZOHARORBOOK OFSPLENDOR
The formation of the Zahar in manuscript form is said to have come from
Simon ben ]ochai, who lived in or around 150 to 170 C.E. Condemned to
death by the Roman Lucius Aurelius Yerus (co-regent with Emperor Mar-
cus Aurelius Verus), Rabbi Simon ben ]ochai escaped to some secluded
caves where, during his enforced 12-year captivity, he is said to have writ-
ten down the oral tradition of the Kabbalah that he had received. It was
here also that he communicated with the Prophet Elias, who further
revealed to him the Kabbalistic mysteries. On his death (accompanied by
many strange manifestations of light and sounds) his son (Rabbi Ellezer)
and assistant (Rabbi Abba) were said to have gathered his teachings
together, which formed the frame of the Zahar.
43 The Zelator rituals of the Golden Dawn covers this in part in explaining the diagram of the seven-
branched candlestick.
44 This chapter relates to the 1~ 10 grade of Zelaror when explaining the diagram of the Table of
Shrcwbread. This diagram, like rhar of the table of Shrewbread, were of great esotenc significance
to the Golden Dawn. Although first introduced in the First Order, they were later studied in great
depth in the Second Order.
45 This entire chapter formed the basis for the complex Golden Dawn paper. "Convoluted Forces."
For a simplified viewpoint of it see the forthcoming TheMagical Taro,of the GoldenDawn, by Pat
and Chris Zalewski.
The Early Books
The Seven-Branched Candlestick
49
The ZOMr first appeared in Spain in 1290 when Moses de Leon
passed out various manuscripts (written in Aramaic) which were pur-
ported to be the 20har as received by Simon ben Jochai.
46
When the
20har was first received by Jewry, one Isaac of Acco came to visit de Leon
and found that he had died. On asking de Leon's widow to see the origi-
nal papers that de Leon had copied from, Isaac was informed that no orig-
inal manuscript existed. Isaac offered her money but still she could not
'IIi There is no doubt that a certain amount of later material was appended to the original man-
uscripts.
50 The Kabbalah of the Golden Dawn
produce the original manuscript and told him that it had never
existed and that de Leon had created the 20har from his own teachings.
Virtually in the same breath as these claims Isaac actually cites the
Zohat
47
and quotes passages from it as belonging to Simon ben [ochai,
long after he had visited de Leon's widow. His first criticism of de Leon,
which outlines the events he encountered with his widow, is given in the
Divrey Ya Hamin. Although something made him change his mind at a
later date, Isaac's initial charge regarding the authorship of the 20har
seems to have stuck, and this has created a controversy that continues
even today among Kabbalistic students.
The 20har apparently had more than one name through the cen-
turies and this has added to the confusion. It was also called Midrashi
Yerushalmi, and is mentioned in the Geonim and also by St. Agobard
(around 800C.E.)
The first edition was published in 1558, Cremona (Zohar baGado!),
400 pages; the second in 1558, Mantua, (2ohar haKeton), 700 pages.
The Zohar proper is based on the commentaries on the first five
books of the Bible, with additions.
1. GENESIS
(a) Commentaries
(b) Tosseftoth (Additions)
(c) Midrashha Neelam (Secret Midrash)
(d) Sithre Torah (Secrets of the Law)
(e) Hashmaloth (Omissions)
2. EXODUS
(a) Commentaries
(b) Midrash ha Neelam (continued)
(c) Raaiah Mehemnah (Faithful Shepherd)
(d) Sithre Torah (continued)
(e) Idra de Maschcana (Assembly of the Sanctuary)
(0 Siphra Pi Zeniouthra (Book of Concealment)
(g) Hecaloth (Palaces)
(h) Additions
47 Otzar Cahim.
The Early Books 51
~ ~ - - ~ - - - - ~ ~ ~ - ~ - ~ ~ l
I
The Table of Shewbread.
( i) Sabah Di Mishpatim (Discourse of the Ancient One
in Mishpatim)
3. LEVITICUS
(a) Commentaries
(b) Raaiah Mehemnah (continued)
4. NUMBERS
(a) Commentaries
(b) Raaiah Mehemnah (continued)
52 The Kabbalah of the Golden Dawn
(c) Idra Rabba Kadisha (Great Holy Assembly)
(d) Additions
5. DEUTERONOMY
(a) Raaih Mehemnah
(b) Idra Zouta Kadisha (Lesser Holy Assembly)
There are additional pieces of the Zohar that in reality do not fall
into any of the above five parts.
(a) Midrash Ruth (Commentary on Ruth)
(b) Raze Derazin (Secret of Secrets)
(c) Midrash Hazeerh (Commentary on the Song of Solomon)
(d) Pekoodah (Explanation of the Torah)
(e) Yenookah (Discourse of Youth)
(f) Maamar to Hazee (The beginning, come and see)
(g) Hibbootath Kadmaa (Main Assembly)
The tabulations of these books, though, seems to vary slightly with
each different edition of the Zohar.
48
48 For example. Gershom Schclem cites 19 divisions, while KnorrVon Rosenroth has eight and
C. D. Ginsburg eleven.
CHAPTER FIVE
The Structure of the Tree
THE FOUR WORLDS
In Kabbalistic doctrine there are Four Worlds, or levels of existence, each
becoming more definitive than the one before it. The worlds are said to
represent the Four Letters of the Divine Name. Generally, they can be
applied to four separate versions of the Tree of Life, or also divide the one
Tree into four separate divisions.
The First World is that of Atziluth and is linked to the YodForce of
the Divine Name and, by the Golden Dawn, to the Tarot Suit of Wands.
This is often called the Archetypal or World of the Spirit for here we
have the very first impetus of an abstract idea that works on the broad
outline of a concept of a plan.
The Second World is that of Briah and relates to the Heh force and
to the Suit of Cups of the Tarot. This is the Creative World and shows
that the idea or concept as formulated in Atziluth has now taken root in
some sort of large framework and is being developed into some sort of
workable structure.
The Third World is that of Yetzirah and is the Vau force as well as
being linked to the Sword Suit of the Tarot. This is the World of Forrna-
I ion showing the actual development of the ideas through the framework
53
The Structure of the Tree 55
of Briah. This is very much the Mental World where things have been
brought through and are now down, so to speak, on paper.
The Fourth World is that of Assiah and is the Heh Final Force and
assigned to the Pentacles Suit of the Tarot. This is the world of the Mate-
rial or Physical World. Now that the whole mental process of the idea has
been assimilated this World now works on the physical plane of action,
the end result of the lofty concepts as formulated in Arziluth.
THEVEILS OFNEGATIVE EXISTENCE
Before any understanding is possible of how the Sephiroth function, the
primary structure of the way in which the Divine Energy enters the Sephi-
roth through the three Veils of Negative Existence must be understood.
The following lecture on this subject is taken from MacGregor Mathers'
introduction to the Kabbalah Unveiled, and was considered an unofficial
side lecture on the subject to be studied by Golden Dawn Adepti:
34. The idea of negative existence can then exist asanidea, but it
will not bear definition, since the idea of definition is utterly
incompatible with its nature. "But," some of my readers will
perhaps say, "your term negative existence is surely a mis-
nomer; the state you describe would be better expressed by the
title of negative subsistence." Not so, I answer; for negative
subsistence can never be anything but negative subsistence; it
cannot vary, it cannot develop; for negative subsistence is lit-
erally and truly no thing. Therefore, negative subsistence can-
not beat all; it never has existed, it never does exist, it never
will exist. But negative existence bears hidden in itself, posi-
tive life; for in the limitless depths of the abyss of its negativi-
ty lies hidden the power of standing forth from itself, the
power of projecting the scintilla of the thought unto the utter,
the power of re-involving the syntagma into the inner. Thus
shrouded and veiled is the absorbed intensity in the centreless
whirl of the vastness of expansion. Therefore have I employed
the term "Ex-sto," rather than "Sub-sec."
35. But between two ideas so different as those of negative and
positive existence a certain nexus, or connecting-link, is
required, and hence we arrive at the form which is called
potential existence, which while more nearly approaching
56 The Kabbalah ofthe Golden Dawn
positive existence, will still scarcely admit of clear definition.
It is existence in its possible form. For example, in a seed, the
tree which may spring from it is hidden; it is in a condition
of potential existence; is there; but it will not admit of defin-
ition. How much less, then, will those seeds which that tree
in its turn may yield. But these latter are in a condition
which, while it is somewhat analogous to potential existence,
is in hardly so advanced a stage; that is, they are negatively
existent.
36. But, on the other hand, positive existence is always capable of
definition; it is dynamic; it has certain evident powers, and it
is therefore the antithesis of negative existence, and still more
so of negative subsistence. It is the tree, no longer hidden in
the seed, but developed into the outer. But positive existence
has a beginning and an end, and it therefore requires another
form from which to depend, for without this other concealed
negative ideal behind it, it is unstable and unsatisfactory.
37. Thus, then, have I faintly and with all reverence endeavoured
to shadow forth to the minds of my readers the idea of the
Illimitable One. And before that idea, and of that idea, I can
only say, in the words of an ancient oracle: "In Him is an illim-
itable abyss of glory, and from it there goeth forth one little
spark which maketh all the glory of the sun, and of the moon,
and of the stars. Mortal! behold how little I know of God; seek
not to know more of Him, for this is far beyond thy compre-
hension, however wise thou art; as for us, who are His minis-
ters, how small a part are we of Him!"
38. There are three qabalistical veils of the negative existence,
and in themselves they formulate the hidden ideas of the
Sephiroth not yet called into being, and they are concentrat-
ed in Kether, which in this sense is the Malkuth of the hidden
ideas of the Sephiroth, I will explain this. The first veil of neg-
ative existence is the AIN, Ain = Negativity. This word con-
sists of three letters, which thus shadow forth the first three
Sephiroth or numbers. The second veil is the AIN SVP, Ain
Soph = the Limitless. This title consists of six letters, and shad-
ows forth the idea of the first six Sephiroth or numbers. The
third veil is the AIN SVP Avr, Ain Soph AUT = the Limitless
Light. This again consists of nine letters and symbolizes the
first nine Sephiroth, but of course in their hidden idea only.
But when we reach the number nine we cannot progress far-
ther without returning to the unity, or the number one, for the
The Structure of the Tree 57
number ten is but a repetition of unity freshly derived from the
negative, as is evident from a glance at its ordinary representa-
tion in Arabic numerals, where the circle 0 represents the
Negative and the 1 the Unity. Thus, then, the limitless ocean
of negative light does not proceed from a centre, for it is cen-
treless, but it concentrates a centre, which is the number one
of the manifested Sephiroth ..."
l
I
,
.
'.--.'.
,
1/
\
A
50 PH
------
--
- ..... -...............
-,
"-
"-
-,
"
"
\
\
\
,
\
\
\
, \
'. ,
.. ,
, \
N ': \
I
I
I
,
I
,
I
I
I
I
s,: J
>' /
..- J
I
,
/
,
/
v >' ,,/
/-",//
--"" ------
, ,
. i p.' S 0 PJ.( : .----'-,_.
'., ..\\
<uHf\-- '; :
e . ./

"'r c...
;oT
/,-
,,/'
,/ .:
/' /R
I "
I •
J :
/ "
I '.,
I .
I ./- /p
f ,-
I ..
I
I
I
I
I
I
\
I
\
\
\
\
\ "
\
\
\
\
"
\
"
"
" .....p
...................... _-
---
The Three Veils of Negative Existence
The cloud-veils of the Ain formulating the Hidden Sephiroth, and concentrat-
ing in Kerher, the first Sephira.
58 The Kabbalah of the Golden Dawn
THE TEN SEPHIROTH
The actual word Sephiroth is plural and in meaning denotes "spheres" or
"emanations" while the word Sephirah is singular. Because the Sephiroth
were ten in number, Mathers made the observation that abstract concepts
of mathematics could also be applied to the Sephiroth. Within the Sephi-
roth themselves there are large polarity swings of both genders, but which
are still abstract in concept. They develop in varying stages so that when
each stage reaches its maximum point a new level is created for the refined
energy to go to the next level. The Sephiroth can be observed to be anal-
ogous to glass receptacles of varying shapes and quantities. When one is
full, then the energy overflows to the next, where it conforms to the shape
of the vessel and what that shape represents.
The first three Sephiroth are very important, for many have consid-
ered this Supernal triad to be manifested, yet still in a state that is invisi-
ble to us. In a modem light it could be likened to a DNA chain or to the
formation of basic atoms or molecules that have formed a certain pattern,
yet have not yet multiplied enough for visible states of growth.t''
It should be observed that the Sephiroth are also opened up to the
manipulation of negative influences as well as of good ones.
The Ten ineffable Sephiroth have ten vast regions bound
unto them; boundless in origin and having no ending; an
abyssof good and of ill; measureless height and depth ...50
From this we see divided in each Sephirah a positive and negative
polarity that can be related to both Spiritual and demonic hierarchies.
Since each Sephirah has both positive and negative polarities incorpo-
rated in it, then one may assume that there are certain Sephiroth that
are grouped under both headings. Once polarity has been established,
the neutral polarity must be accepted as well, and certain Sephiroth
now fall under this heading, but all in balanced juxtaposition one to
each other.
49 See Superstrings: a TheCfry of Everything? P. C. W. Davies and J.Brown (Cambridge University
Press, 1988). for a theory of deep formation that can be Kabbalisticallvapplied. Also Occult Chem-
istry by Besant and Leadbeater (3rd ed. 1980), which adds yet other dimension to the formations
or stages of growth, applied to the Kabbalah.
50 Sepher Yetzlrah, 1.5.
The Structure ofthe Tree
59
The Tree of Life
60 The Kabbalah of the Golden Dawn
The Zohar describes the Sephiroth as emanating from each other, a
difficult concept to grasp visually (some have used the diagram of con-
centric circles). Later Kabbalists have considered the Sephiroth as being
placed on three pillars (Severity, Middle, and Mercy) while others have
used the age-old glyph of the Tree of Life (which has been with us since
antiquity) to apply the Sephiroth visually in balanced disposition.
The First of the Sephiroth is called Kerher, the Crown, which is the
first manifested form and which many have associated with the Hebrew
name of God as shown in the letters YHVH,5I the incomprehensible
deity. Kether is often referred to the Godhead as the primal source of
manifestation. The Hebrew name associated with this is AHIH,52 mean-
ing "I am," a simple statement of manifestation.
There are a number of ways to visualize Kether. The first is to view
it by way of descent. Here we have a homogeneous force that is perfect in
every way except for experience, and that is what it must gain before it
can' be reunited with itself in Malkuth, the last Scphirah. In many
respects, Kether is much like the spirit of man as he arrives on this plane
of existence; he must gain experience through the process of trial and
tribulation before the re-unification with the Higher Self at death. Any
Sephirah, Kether included, can be applied to the smallest speck or atom
of this planet and also to the greatest distance in the heavens. This
explains the reference in the Sepher Yetzirah to the Sephiroth being
boundless and having no ending. Looking at Kether by way of ascent
here, we have the Godhead on earth, perfection as far as the physical laws
will allow. It is something everyone aspires to, for Kether is the absolute
ideal, untainted by the fears and worries of this world, for it has risen
above them. The Mathers description of the Sephiroth, as given in the
Book of the Path of the Chameleon, 53 is as given below:
First are the Feminine colours of the Sephiroth, the
Queen's Scale. In Kether is the Divine White Brilliance,
the scintillation and corruscation of the Divine Glory-
that Light which lighterh the Universe-that Light
51 Exodus 20,2, "I am YHVH thy God."
52 Exodus 3014"I am the first and I am the last and beside me there is no God. And who, as I, can
proclaim. let him declare it, and set it in order for me."
53 This manuscript, called also "Hodos Chameleonis," was issued out in separate parts in the Golden
Dawn's Inner Order.
The Structure of the Tree
which surpasseth the Glory of the Sun and beside which
the light of mortals is but darkness, and concerning
which it is not fitting that we should speak more fully.
And the Sphere of its Operation is called Rashith ha-Gil-
galium-the beginning of whirling, the Primum Mobile
or First Mover, which bestoweth the gift of life in all
things and filleth the whole Universe. And Eheieh is the
Name of the Divine Essence in Kether; and its Arch-
angel is the Prince of Countenances-Metatron or
Metraton, He who bringeth others before the face of
God. And the Name of its Order of Angels is called
Chaioth ha-Qadesh, the Holy Living Creatures, which are
also called the Order of Seraphim.
61
The Second Sephirah is called Chokmah, Wisdom. It shows the
establishment of polarity in a balanced and harmonious disposition. The
Divine name associated to Chokmah is YH, a derivative of YHYH. In
this situation Chokmah is the first break from Kether (by way of descent).
The complete unit must now start to separate its component parts from
the whole so that each can experience a new dimension of what it is
designed for. Although separated, Chokmah still acknowledges that
Kether is its superior and that any knowledge coming to it will be through
the perfected point. In many ways Chokmah is still under the reflected
glory of Kether, for the Wisdom that it utilizes is still far above that of
normality, and in many aspects this in itself is something to aspire to.
Since Chokmah is the first separation from Kether, it is the masculine
essence or seed and as such srill pliable. It is a mixture of both the Wisdom
of God and the Wisdom man tries to attain. It is the Sephirah that gives
man the chance of attaining what is normally the unattainable through the
power of the intellect. The Zohar
54
(Temurah, Folio 155a) says:
YHYH created man in the mystery of Wisdom
(Chokmah) and made him with great art and breathed
into him the Soul of Life, so thar he might know and
understand the mysteries of Wisdom to attain His glory.
Wisdom can be ascribed to many different levels and, to make mat-
ters extremely complex, it is said rhat in each Sephirah there are in fact
,I FromWhare Ra temple papers. byunknown translator.
62 The Kabbalah of the Golden Dawn
ten Sephiroth. The first manifestation of wisdom is, of course, Kether of
Chokmah, while rhe other end of the scale is Malkuth of Chokmah. In
terms of the Microcosmos, the areas in between each of rhese extremes
vary according to the type of person one is, which Eastern mystics have
considered to be states of satori. The complexity of this is that, while man
or woman may be satisfied with one level of Wisdom, it is not unheard of
for him or her, during a lifetime, to rap into the orher levels as well. On
what level and for how long he or she is able to do this, of course, depends
on the individual and on what is happening in his or her life during that
moment. For some gifted or advanced individuals, this can be done simul-
taneouslv with more than one level at a time.
In Chokmah is a cloud-like grey which containeth vari-
ous colours and is mixed with them, like a transparent
pearl-hued mist, yet radiating withal, as if behind it there
was a brilliant glory. And the Sphere of its influence is in
Masloth, the Starry Heaven, wherein it disposeth the
forms of things. And Yah is the Divine Ideal Wisdom,
and its archangel is Ratziel, the Prince or Princes of the
knowledge of hidden and concealed things, and the
name of its Order of Angels is Auphanim, the wheels or
the whirling Forces which are also called the Order of
Kerubim.
55
The Third Sephirah is Binah, Understanding, and it shows the
establishment of the Triad and the next step after Wisdom. while Wis-
dom gives us the ability to discern things, Understanding shows us the
way to do it. The Divine Name associated to Binah is YHVH ELOHIM
which means "Lord my God." The name Binah, in fact, comes from the
Hebrew BNYH, Ben, a Son, and YH from Chokmah, showing the Son
ofChokmah.
In many respects Binah is the other side of the coin to that which
Chokmah represents. The Divine Name Elohim shows that the name
Binah is something of a misrepresentation, for the Hebrew hnguistic
components of Elohim show the combination of both masculine and fem-
inine. While the name in itself is masculine, the Holy name is a mixture
of both, showing a very feminine trait underlying this Sephirah. For the
55 From"Hodos Charnelionis."
The Structure of the Tree 63
purpose of this discussion we will concentrate on its masculine impetus,
as the feminine side of its nature will be discussed in a later section.
The key word of this Sephirah being "Understanding" shows that it
is an energy or form that channels information and compartmentalizes it.
Binah brings out the whole pattern of things, to see things in a totality at
the top end of the scale, such as Kether of Binah. For those at the lower
end of the scale we have an overconcern for trivia, the dissecting of the
part taken to the extreme so that the whole is forgotten.
In Zoharistic Kabbalism there is no direct connection of Binah and
Kether, as one has to get to Chokmah to get to Kether: but in later
schools of Kabbalistic thought, when the Paths were considered in the
form of the Tree of Life, Binah actually linked directly to Kether through
the Path of Beth. This later appendage of Kabbalism is further complicat-
ed due to the fact some schools do not agree on which Path connects
with which Sephirah. Beth is considered by some to be the first letter of
the Hebrew Alphabet due to the fact that Bahir says:56
And what does Beth resemble? It is like Man, formed by
YHVH with Wisdom (Chokmah) he is closed on all
sides but opened in front.
This shows that there is still a strong connection directly between
Binah and Kether through the Path of Beth. Understanding is a very nec-
essary concept to provide the frame for Chokman-Wisdom, for without
Understanding, Wisdom cannot be attained or conceptualized.
In Binah is a thick darkness which yet veileth the Divine
Glory in which all colours are hidden, wherein is mystery
and depth and silence, and yet, it is the habitation of
Supernal Light. There is the Supernal Triad completed.
And the Sphere of its Operation is Shabbathai, or rest,
and it giveth forms and similtudes unto chaotic matter
and it ruleth the sphere of action of the planet Saturn.
And Jehovah E10him is the perfection of Creation and the
Life of the World to Come. And its Archangel is Tza-
phqiel, the Prince of the Spiritual Strife against Evil, and
the Name of the Order of Angels is Amlim, the Strong
and Mighty Ones who are also called the Order of
Thrones. The AngelJophielis also referred unto Binah.
57
'ill Westcott translation.
\) From "Hodes Chameleonis."
64 The Kabbalah of the Golden Dawn
The Fourth Sephirah is Chesed, Mercy, and the establishment of
the Quartenary. This shows Mercy being expressed from Wisdom and
Understanding. The Divine Name associated with this Sephirah is AL,
which means God. AL is the Holy Spirit that can loosen its grip on the
material for those traveling up the Sephiroth of the Kabbalah, thus help-
ing them to cross up to Binah. For while we are investigating here the ori-
gins and formation of the Kabbalah, the practical use of the Kabbalah
must be always kept in mind. It can be used like a ladder for those magi-
cians and aspirants ascending it in their endeavor to unite with the God-
head in Kether.
In many respects Chesed is a very important Sephirah, for it is the
first of the manifested Sephiroth beyond the triad of Kether, Chokmah,
and Binah. It is also the first one from which to cross the Abyss (Daath)
to get to Binah, by way of ascent. There is no Path connecting Binah and
Chesed, and how one travels a route that is not laid out is something of a
mystery. It is the area of the shadow Sephirah Daath which cannot be
considered a Sephirah proper. A full explanation will be given in the sec-
tion on the Tree of Life, before and after the Fall of Man. The Golden
Dawn taught that before the so-called Fall there was another Tree in
which Daath was a Sephirah proper, connected by two paths. The Gold-
en Dawn teaching was that to get up to Binah by way of ascent one must
follow the emanation of the old Paths.
Another title for Chesed is "Grace" and this helps us to understand
the term Mercy more correctly. Chesed relates to the accumulation of
good deeds or efforts in which stare forgiveness is given. It is considered
one of the finest virtues one can attain. This is achieved through flawless
love, of a fraternal nature, for the Understanding of Binah is now con-
verted into a state of further receptiveness. By way of ascent on the Tree,
Chesed takes the power and activity of the subsequent and severe Sephi-
rah of Geburah and has simply consumed or swamped the severe power
until it is enveloped with a concept of self love. By analogy it is very
much like the cushion absorbing the sharp blow of the rapier until it has
extended irself and encloses it with its receptivity.
In Chokmah is the Radix of blue and thence is there a
blue colour pure and primitive, and glistening with a
spiritual Light which is reflected unto Chesed. And the
Sphere of its Operation is called Tzedek or Justice and it
The Structure ofthe Tree
fashioneth the images of material things, bestowing
peace and mercy; and it ruleth the sphere of the action of
the planet of Jupiter. And Al is the tide of a God strong
and mighty, ruling in Glory, Magnificence and
Grace. And the Archangel of Chesed is Tzadkiel, the
Prince of Mercy and Beneficence, and the Name of the
Order of Angels is Chashmalim-Brilliant Ones, who are
also caned the Order of Dominions or Dominations. The
Sephira Chesed is also called Gedulah or Magnificence
and Glory.58
65
The Fifth Sephirah is Geburah, Severity. This is, of course, the
polar opposite of Mercy, showing that an extremity has been reached
through harsh action. The Divine Name for this Sephirah is ELOHIM
GIBOR, meaning "God's wars or battles." This is not an easy Sephirah
as it deals with Victory only after trial and tribulations, thereby showing
that nothing in its area of influence will come easy. Geburah is the
Sephirah of rule and retribution, of trial and tribulation, and it repre-
sents the extreme of these.
By way of descent, Geburah has taken the receptivity of Chesed to
the extreme, where it cannot give any more and now enforces a strict dis-
cipline upon it to circumvent any future actions of this nature. The
Divine Name also shows the feminine aspect associated with this Sephi-
rah. This is not the gentle feminine quality but the harsh vengeful quali-
ty that is, in many respects, more fierce then any masculine quality and is
totally unrelenting. The feminine concept is very much needed in Gebu-
rah to receive the Emanations of Chesed and then transform them by way
of its masculine counterpart, so that the feminine energy is transmuted to
suit the temperament of the Sephirah. These aspects are well illustrated
by the following from the Song of Songs (6: 10).
Who is She that looks forth as the dawn, fair as the Moon,
clear as the sun, terrible like an army with banners.
By way of ascent, Geburah develops from the Beauty of Tiphareth
and becomes proud. The pride, in tum, can become eventually arrogance.
The fine line is drawn in this Sephirah between arrogance and discipline.
\H Ibid.
66 The Kabbalah of the Golden Dawn
The harshness of this Sephirah spares no one, for here we can meet the
hard-core religious fanatic and zealot who would enforce his spiritual
beliefs by the point of the sword. We can also meet the mercenary soldier.
Both are wading deep in the blood of their fellow man, yet each with his
own preconceptions of why he is acting like he is. In the Zohar we are told
of how both David and Jacob were to face the Lord over their transgres-
sions, not so much for punishment but due to separation from YHVH.
Jacob felt he had no need for Geburah and longed for the Mercy of
Chesed because it was closer to YHVH. Geburah, though, is a very nec-
essarySephirah, for (by way of ascension) one has to have the extreme of
Mercy to temper the Severity of one's nature.
In Binah is the Radix of Red, and therein is the red
colour, pure and scintillating and flashing with flame
which is reflected unto Geburah. The Sphere of its
Operation is called Madimor violent rushing Force and
it bringeth fortitude, and war and strength and slaugh-
ter, as it were the flaming Sword of an avenging God.
And it ruleth the Sphere of Action of the Planet Mars.
And E!ohim Gibor is the Elohim, Mighty and Terrible,
judging and avenging evil, ruling in wrath and terror
and storm, and at whose steps are lightning and flame.
Its Archangel is Kamael, the Prince of Strength and
Courage, and the Name of the Order of the Angels is
Seraphim-the Flaming Ones who are also called the
Order of Powers. The S ~ h i r a h Geburah is also called
Pachad-Terror and Fear.
The Sixth Sephirah is Tiphareth, Beauty. This Sephirah stands
directly below Kether on the Middle Pillar and the emanations that
flow from it are then mixed with those of Geburah and Chesed so that
a perfectly balanced, radiant polarity for the whole Tree of Life is found.
Its title is directly related to the emanations of Kether that bind it to
harmonizing those of Geburah and Chesed thereby achieving that per-
fection which the Kabbalists often call "perfection." The Divine Name
of this Sephirah is YHVH ELOAH VE DAATH which roughly trans-
lated means "God's knowledge," showing the direct link with the God-
head in Kether,
59 Ibid.
The Structure of the Tree 67
Beauty is a word that well describes Tiphareth because, by virtue of
its placement directly under Kether through the Path of Gimel, it reflects
the glory of the Godhead in Kether. By ways of descent, Tiphareth breaks
away from the martial Geburah and stops halfway on its trip to the other
side of the Tree in the Pillar of Mercy to its station in Netzach-
Victory. Severity, when taken to yet another extreme and stopped in the
Middle Pillar as Tiphareth, creates a whole new approach, for the aggres-
siveness is tempered by Kether' s Glory, creating the Beauty of what one
is seeking. For some it can be said in the American expression "the brass
ring," meaning the whole of one's wants and desires in one package, an
ideology delivered. It is a time of rebirth and for a change of values.
Kether is the Radix of a Golden Glory and thence is
there a pure, primitive and sparkling, gleaming golden
yellow which is reflected unto Tiphareth. Thus is the first
reflected triad completed. And the Sphere of its operation
is that of Shemesh, the Solar Light, and bestoweth Life,
Light and Brilliancy in metallic matter, and it ruleth the
sphere of action of the Sun. And Yhvh Elaha va-Daaili is
a God of Knowledge and Wisdom, ruling over the Light
of the Universe; and its Archangel is Raphael, the prince
of Brightness, Beauty and Life. And the name of the
Order of Angels is Melechim or Malakim, that is Kings or
Angelic Kings, who are also called the Order of Virtues,
Angels and Rulers. The Angels Peniel and Pelial are also
referred unto this Sephira, It especially rules the Mineral
world.
6o
The Seventh Sephirah is Netzach, Victory, which relates to the end
of the emanations from the Pillar of Mercy which has successfully won
through. The Divine Name for this Sephirah is YHVH TzBAOTH,
which means "Lord of Hosts,"and relates to one of the Seven Archons
who created the Universe.
Netzach takes the Beauty of Tiphareth and distributes it towards a
desired end. The operative word for this Sephirah is "desire," something
that relates strongly to Netzach. The brightness of Kether that is reflect-
ed through Tiphareth is now channeled into a format that can control it,
for while Beauty remains on the Middle Pillar it becomes a center of sorts,
68 The Kabbalah of the Golden Dawn
with little control or direction to it, yet when it is transformed into Net-
zach, the tremendous amount of energy it has is now focused, and that is
where Victory comes in. This focus point can barely contain the beauty
and power of Tiphareth yet it does so by fine tuning it to the point that
no one or no thing can stand up to its burst.
The energy of the Creator, through its link from Kether directly
above it, knows no defeat and its energies overcome all obstacles. Since
beauty and radiance have their limitations that energy must be harnessed
into something progressive, and this is where Netzach is formed. Geburah
at the other end of the scale shows power, but this is not directed, where-
as Netzach performs this function with the help of the divine interven-
tion of Kether.
The beams of Chesed and of Tiphareth meet in Netracr:
and thence arises a green, pure brilliant liquid, and
gleaming like an emerald. And the Sphere of its Opera-
tions is that of Nogah or External Splendour, producing
zeal, love, harmony, and it ruleth the Sphere of Action
of the Planet Venus and the nature of the vegetable
World. And Jehovah Tzaboath is a God of Hosts and of
Armies, of Triumph and of Victory, ruling the Universe
in Justice and Eternity. And its Archangel Hanial is the
Prince of Love and Harmony, and the Name of the
Order of Angels is Elohim or Gods who are also called
the Order of Principalities. The Angel Cerviel is also
referred unto this Sephira.
6l
The Eighth Sephirah is Hod, Splendor. This Sephirah like its oppo-
site number, Netzach, is the last in the Pillar of Severity, showing that the
energies of this dynamic Pillar are now at their strongest. The Divine
Name for Hod is ELOHIM TzABOATH meaning "God's Hosts" (or
armies) and relates to the martial aspect of God's works as the end result.
The term "Elohim," with its hidden feminine concept, is applied
here as well, and this shows that the Victory of Netzach has reached the
point where the competition or pushing now stops. The divine energy of
that Victory is converted into the pomp and glory that creates Splendor.
In many ways Splendor is the victory celebration after the battle
61 Ibid.
The Structure of the Tree 69
celebration is over. Since Splendor is on the Pillar of Severity, the pomp
and circumstance of Hod now takes the celebration to the extremity and
it becomes an issue all in itself. The Bhagavad-Gita says:
The Splendour of the sun, which dissipates the darkness
of this universe, is due to me. And the Splendour of the
moon and the splendour of fire are also from me.
This verse shows how all the opposites that eclipse the universe
emanate from the same source no matter how things may swing one way
or the other. Eventually the Universal balance is attained.
The beams of Geburah and Tiphareth meet in Hod and
thence arises in Hoda brilliant and pure flashing orange
tawny. And the Sphere of its Operation is that of Kokab,
the Stellar light, bestowing elegance, swiftness, and sci-
entific knowledge and art, and constancy of speech, and
it ruleth the sphere of the action of the planet Mercury.
And Elohim Tzabaoth is also a God of Hosts and of
Armies, of Mercy and of Agreement, of Praise and Hon-
our, ruling the Universe in Wisdom and Harmony. And
its Archangel is Michael, the Prince of Splendour and of
Wisdom, and the Name of the Order of Angels is Beni
Elohim, or Sons of the Gods, who are also called the
Order of Archangels.
62
The Ninth Sephirah is Yesod, Foundation. This is the Sephirah on
the middle path that now tapers the two completed forces of Splendor
and Victory into Foundation. Yesod is a basic building block on which
further developments can be built. In many respects this Sephirah is
much like the foetus in the Womb, fully formed but not yet grown to full
maturity. The Divine Name of this Sephitah is SHADDAI EL CHAI
which means "Mighty Living One" and is concerned with the creation of
Life on a new level.
The Splendor of Hod is now transformed into the building blocks
or foundation of a new beginning, just as the Victory of Netzach has
vanquished the opposition. A new era now begins and the old is no
more. Kether, through the influence of Tiphareth, has pushed its rays
down the central pillar to Yesod so that they stabilize the celebration of
,i2 Ibid.
70 The Kabbalah of the Golden Dawn
Hod into something more than a momentary high, but something con-
crete and lasting.
The beams of Chesed and Geburah meet in Yesod and
thence arises in Yesod a brilliant deep violet-purple or
puce, and thus is the third triad completed. And the
sphere of its operation is that of Levanah, the Lunar
beam, bestowing change, increase and decrease upon cre-
ated things and it ruleth the Sphere of Action of the
Moon and the nature of mankind. And Shaddai is a God
who sheddeth benefits, Omnipotent and Satisfying, and
Al Chai is the God of Life, the Living One. Its Archangel
is Gabriel, the Prince of Change and Alteration. And the
name of the Order of Angels is Kerubim, or Kerubic Ones
who are also called the Order of Angels. 63
The Tenth Sephirah is Malkuth, Kingdom. Malkuth is the final
Sephirah where an emergence of a vast and complete cosmic cycle has
been completed. Apart from the emanations of Yesod placed above, it is
now time for the emanations from Hod and Netzach to blend in togeth-
er and to give additional impetus to the form. The Divine Name applied
here is ADONAI HA ARETZ, meaning "Lord of Earth." This concerns
the stabilization of matter through the influence of the Spirit in Kether
which Malkuth is a reflection of, in a much deeper form.
And from the Rays of this Triad there appear three
colours in Malkurh together with a fourth which is their
synthesis. Thus from the orange tawny of Hod and the
green nature of Netzach, there goeth forth a certain
greenish "citrine" colour, yet pure and translucent withal.
From the orange tawny of Hod mingled with the puce of
Yesod there goeth forth a certain red russet brown, "rus-
set" yet gleaming with a hidden fire. And from this green
of Netzah and the puce of Yesodthere goeth forth a cer-
tain other darkening green "olive" yet rich and glowing
withal. And the synthesis of all these is a blackness which
bordereth upon the Qlippoth.... In Malkuth, Adonai
Ha-Aretz is God, the Lord and King, ruling over the
Kingdom and Empire which is the Visible Universe.
6} Ibid.
The Structure of the Tree
And ChokmYesodoth-the World of the Elements. is the
name of the Sphere of the Operation of Malkuth which is
called the Sphere of the Elements from which all things
are formed, and its Archangels are thtee:- Metatron, the
Prince of Countenance reflected from Kerber, and San-
dalphon, the Prince of prayer (feminine), and Nephesch Ha
Messiah, the Soul of the Reconciler for Earth. And the
Order of Angels is Ashim or Flames of Fire, as it is written
"Who maketh his Angels Spirits and His Ministers as a
Flaming Fire," and these are also called the Order of
Blessed Souls. or of the Souls of the Just made Perfect.64
THE THIRTY-TWO PATHS OFWISDOM
71
This particular text is appended to Westcott's translation of the Sepher
Yetzirah and was translated from the Hebrew Text of [oannes Stephanus
Rittangelius in 1642. It is also found in Kircher's Aedipus Aegyptiacus
65
of
1653. The actual origin of the original work that both texts were basedon
is obscure, though it formed a very important part of the Golden Dawn
teachings. It was mainly used in the Tarot descriptions'f of the 22 Trumps
and utilized in the rituals of the Golden Dawn proper, the Alpha et
Omega and the Stella Matutina, to help describe the Paths of the Tree of
Life. In many respects this little document is the mainstay of Kabbalistic
teaching within the Order and also outside of it. The first ten "Paths" as
they are called relate to the Sephirorh themselves and the next 22 relate
to the Paths proper of the Kabbalah.
67
The Thirty-two Paths of Wisdom issue forth from
Chokmah, the Father of Wisdom, the Yod force of our
nature for this showeth the spirit of the Theoretical Kab-
balah, before the Dewof Wisdom hath implanted its seed
into Adam.
68
64 Ibid.
65 Kircher said "The 32 Parhs of Wisdom are rhe luminous roads by which holy men of God. rhrough
long usage, long experience of divine things and long meditation upon them, can attain the hid-
den centers."
66 See forthcoming The Magical Tarot of theGolden Dawnby Pat and Chris Zalewski for an explana-
tion of how this is applied.
67 A very thorough analysis is given in the Golden Dawn Correspondence Course.
68 This quote IS from a notation by Mathers which was the lead paragraph to my copy of this docu-
ment. The document itself is a copy of what is appended to Westcott's Sepher Yetzirah.
72 The Kabbalah of the Golden Dawn
The First Path is called the Admirable or the Hidden Intel-
ligence (the Highest Crown): for it is the Light giving the
power of comprehension of that First Principle which has no
beginning; and it is the Primal Glory, for no created being can
attain to its essence.
The Second Path is that of the Illuminating Intelligence:
it is the Crown of Creation, the Splendour of the Unity,
equalling it, and it is exalted above every head, and named
by the Kabalists the Second Glory.
The Third Path is the Sanctifying Intelligence, and is the
basis of foundation of Primordial Wisdom, which is called the
Former of Faith, and its roots are Amn; and it is the parent of
Faith, from whose virtues doth Faith emanate.
The Fourth Path is named Measuring, Cohesive or Recep-
tacular: and is so called because it contains aU holy powers,
and from it emanate all the spiritual virtues with the most
exalted essences: they emanate one from the other by the
power of the Primordial emanation. (The Highest Crown.)
The Fifth Path is called the Radical Intelligence, because it
is itself the essence equal to the Unity, uniting itself to the
Binah, or Intelligence which emanates from the Primordial
depths of Wisdom or Chokmah.
The Sixth Path is called the Intelligence of the Mediating
Influence, because in it are multiplied the influxes of the ema-
nations, for it causes that influence to flow into all the reser-
voirs of the Blessings, with which these themselves are united.
The Seventh Path is the Occult Intelligence, because it is
the Refulgent Splendour of all the Intellectual virtues which
are perceived by the eyes of intellect, and by the contempla-
tion of faith.
The Eighth Path is called Absolute or Perfect, because it is
the means of the primordial, which has no root by which it
can cleave, nor rest, except in the hidden places of Gedulah,
Magnificence, which emanate from its own proper essence.
The Ninth Path is the Pure Intelligence, so called because
it purifies the Numerations, it proves and corrects the design-
ing of their representation, and disposes their unity with
which they are combined without diminution or division.
The Tenth Path is the Resplendent Intelligence, because it
is exalted above every other head, and sits on the throne of
Binah (the Intelligence of the Third Path). It illuminates the
splendour of all the lights, and causes a supply of influence to
emanate from the Prince of countenances.
The Structure of the Tree
The Eleventh Path is the Scintillating Intelligence,
because it is the essence of that curtain which is placed close
to the order of the disposition, and this is a special dignity
given to it that it may be able to stand before the Face of the
Cause of Causes.
The Twelfth Path is the Intelligence of Transparency,
because it is that species of Magnificence called Chazchazit,
which is named the place whence issues the vision of those
seeing apparitions. (That is the prophecies by seers in a
vision.)
The Thirteenth Path is named the Uniting Intelligence,
and is so-called because it is itself the Essence of Glory. It is
the Consummation of the Truth of individual spiritual things.
The Fourteenth Path is the Illuminating Intelligence, and
is so called because it is that Chashmal which is the founder of
the concealed and fundamental ideas of holiness and of their
stages of preparation.
The Fifteenth Path is the Constituting Intelligence, so
called because it constitutes the substance of creation in pure
darkness, and men have spoken of these contemplations; it is
that darkness spoken of in Scripture, Job xxxviii.9, "and thick
darkness a swaddling band for it."
The Sixteenth Path is the Triumphal or Eternal Intelli-
gence, so called because it is the pleasure of the Glorv, beyond
which is no other Glory like to it, and it is called also the Par-
adise prepared for the Righteous.
The Seventeenth Path is the Disposing Intelligence, which
provides Faith to the Righteous, and they are clothed with the
Holy Spirit by it, and it is called the Foundation of Excellence
in the state of higher things.
The Eighteenth Path is called the House of Influence (by
the greatness of whose abundance the influx of good things
upon created being is increased), and from the midst of the
investigation the arcana and hidden senses are drawn forth,
which dwell in its shade and which cling to it, from the cause
of all causes.
The Nineteenth Path is the Intelligence of the secret of all
the activities of the spiritual beings, and is so called because of
the affluence diffused by it from the most high blessing and
most exalted sublime glory.
The Twentieth Path is the Intelligence of Will, and is so
called because it is the means of preparation of all and each
created being, and by this intelligence the existence of the
73
74 The Kabbalah ofthe Golden Dawn
Primordial Wisdom becomes known.
The Twenty-first Path is the Intelligence of Conciliation,
and is so called because it receives the divine influence which
flows into it from its benediction upon all and each existence.
The Twenty-second Path is the Faithful Intelligence and is
so-called because by it spiritual virtues are increased, and all
dwellers on earth are nearly under its shadow.
The Twenty-third Path is the Stable Intelligence, and it is
so-called because it has the virtue of consistency among all
numerations.
The Twenty-fourth Path is the Imaginative Intelligence,
and it is so called because it gives a likeness to all the simili-
tudes which are created in like manner similar to its harmo-
nious elegancies.
The Twenty-fifth Path is the Intelligence of Probation, or
is Tentative, and is so called because it is the primary tempta-
tion, by which the Creator trieth all righteous persons.
The Twenty-sixth Path is called the Renovating Intelli-
gence, because the Holy God renews by it all the changing
things which are renewed by the creation of the world.
The Twenty-seventh Path is the Active or Exciting Intelli-
gence, and it is so called because through it every existent
being receives its spirit and motion.
The Twenty-eighth Path is called the Natural Intelligence;
by it is completed and perfected the nature of all that exists
beneath the Sun.
The Twenty-ninth Path is the Corporeal Intelligence, so-
called because it forms every body which is formed beneath
the whole set of worlds and the increment of them.
The Thirtieth Path is the Collective Intelligence, and is
so-called because Astrologers deduce from it the judgment of
the Stars, and of the celestial signs, and the perfections of their
science, according to the rules of their resolutions.
The Thirty-first Path is the Perpetual Intelligence; but why
is it so-called? Because it regulates the motions of the Sun and
Moon in their proper order, each in an orbit convenient for it.
The Thirty-second Path is the Administrative Intelligence,
and it is so called because it directs and associates in all their
operations the seven planets, even all of them in their own
due courses.
The Structure ofthe Tree
THE FOUR COLOR SCALES
OF THE GOLDEN DAWN
75
One of the most intriguing set of teachings within the Golden Dawn was
the application and use of the Four Color Scales as placed on the Four
Trees of Life. Without any understanding of both the theory of these
scales and how they are used in practical magic, one cannot expect to
make much progress as a magician in the Golden Dawn system. The sym-
bolic importance of the color lies behind virtually every aspect of the
work undertaken in both the First and Second Orders.
When Mathers created this color system he rook it from 22 systems
of color theory with no two colors being exactly identical, sometimes the
separation between colors being only a slight shade lighter or darker. This
subject was indeed one of the most complex among the Order's teachings
and due to the difficulty of painting the colors correctly many adopted
their own set of scales. Whar I have presented here is what was original-
ly in the Golden Dawn and the following set of color scales was taken
from a very early manuscript, later altered a number of times by various
temples over the years. This manuscript also had a ser of very well-pre-
served, painted scales, and although I have had the advantage of adding
the odd piece of modern color terminology when I felt it needed it, I have
resisted tampering with it.
There are some interesting differences when rhese scales are com-
pared with those of Crowley's 777. I note that in these, Binah in the
Queen Scale is given the correct coloring of Blackish Red, whereas Crow-
ley gives it as Black, altogether ignoring its Red Root. Since the Crowley
Scales are readily available, I have decided to give this version which I
obtained from the papers of a former Chief of Whare Ra Temple. Having
said that I would add that either the Crowley Scales or the ones given
here can be used and the choice is ultimately up to the reader as I am
unsure which is the earlier version. The truth of the matter is that there
are so many versions of the Color Scales (even Mathers altered his own
on a number of occasions) that to give a completely authoritative version
is almost impossible.P" The scales are numbered from 1 to 32. The first
69 Oral tradition at Whate Ra temple has it that the original scales were partly unusable when they
were applied to the coloring of the Tarot Trumps. An example of this is the 18th scale for each of
the Four Trees which relates to the Tarot Trump the "Chariot." as given in the Crowley scales. A
comparison with these scales will show the difference, though this is only one example of some of
the changes. Itwould be a fair comment to S<lY that the color scales were altered from the originals
ro fir in with the Tarot cards.
76 The Kabbalah ofthe Golden Dawn
ten numbers relate to the Sephirorh, while the rest are concerned with
the Paths. The association of the 22 Trumps to the scales actually starts at
Number 11, which is the first Path after the ten Sephiroth.
In the Golden Dawn there were two theories of color mixing. The
first was to have bright colors that gradually darken with the mixing, so
that some colors achieve a type of color that is not easy to identify. The
second approach is to make the colors translucent or very watery, and
when one reaches the colors of the Prince and Princess Scale, for
instance, the original root color can be identified. When myoid mentor
from Whare Ra Temple taught me the scales he made me use both meth-
ods when painting the Four Trees; by doing the former, then watering it
down somewhat around the dark colors so that these appeared like a glow
or hue on both the Sephiroth and Paths. The reason for the dark and
light transparent colors became obvious when I started painting the Tarot
Cards which used the Four Trees as a basis for coloringJo
THE FOURCOLOR SCALES
KING QUEEN PRINCE PRINCESS
1 Brilliance Brilliance Brilliance White-flecked Gold
2 Pure Soft Light Gray Blue Pearl White-flecked Red,
Blue Gray Blue, Yellow
3 Crimson Blackish Red Dark Brown Gray-flecked Pink
4 Deep Violet Dark Blue Deep Purple Deep Azure-flecked
Yellow
5 Bright Orange Scarlet Red Bright Scarlet Red-flecked
Blackish-Red
6 Clear Pink YellowGold Rich Salmon Gold Amber
Rose
7 Light Amber Light Emerald Bright Yellow Olive-flecked
Gold Green
8 Violet Purple Tawny Orange Red Russet Yellow-Brown
flecked White
9 Indigo Violet Purple Very Dark Cirrine-flecked
Purple Azure
10 In the forthcoming The MagicalTarot of the Golden Dawn, the same set of scales will be given, but
I have USed modem color terminology and corrected the odd mistake made in color generation.
The Structure of the Tree 77
KING QUEEN PRINCE PRINCESS
10 Bright Yellow Citrine, As Queen but Black rayed with
Russet, Black with Yellow Olive, Bright Yellow
11 Bright Pale Pale Blue Grayish Green Yellow-Green
Yellow flecked Yellow
12 Primrose- Light Purple Light Gray Light Indigo-rayed
Yellow Violet
13 Pale Silver Blue Silver Cold Pale Blue Silver-rayed
Sky Blue
11 Emerald Green Sky Blue Spring Green Bright Rose-rayed
Pale Green
15 Blood Red Dark Rose Rich Red Crimson
Red
16 Red Orange Maroon Lake Red Rich Brown
17 Marigold- Pale Mauve Brownish Reddish-Gray hue
Orange
Orange to Mauve
18 Dark Amber Deep Blue- Rich Bright Dark Greenish-
Purple Russet Brown
19 Greenish- Deep Purple Medium Gray Reddish-Amber
Yellow
20 Yellowish-Green Indigo Green Gray Plum
21 Violet Purple-tinged Bright Purple Brighr Blue-raved
Blue Yellow
22 Gras, Green Sea Blue Aquamarine Pale Green
Blue
23 Deep Blue Sea Green Deep Olive- White-flecked
Green Purple
24 Green-Blue Dull Brown Very Dark Livid Indigo Brown
Brown
25 Deep Blue Yellow Slate Pale Gray Blue Red Gray to Mauve
Hidden Red Gray
26 Dark Indigo Yellow Light Pale Dark Greenish
Gray Brown
27 Deep Scarlet Elemental Venetian Red Brighr Red-rayed
Red Azure or Emerald
28 Amethysr Dove color Bluish Mauve White-tinged Purple
29 Ultra Violer Warm Golden Light translucent Stone
Crimson Brown Pinkish Brown
30. Golden Yellow Maize Yellow Rich Amber Amber-rayed Red
31 GlOWingOrange Vermillion Scarlet-flecked- Vermillion-flecked
Scarlet Gold Crimson and Emerald
32 Very Light Dark Indigo Blue Black Black-rayed Blue
Indigo
CHAPTER SIX
An Extra Dimension of the Tree
Up to this point we have looked at the Sephiroth as formed in a Tree.
Now we come to another dimension of the Kabbalah where instead of
Ten Sephiroth we have a series of figures or Partsufim (Countenances).
Like the Sephirorh, the Partsufim are included in the Zohar proper, main-
ly in the "Book of Concealed Mystery," "Greater Assembly," and "Lesser
Assembly" which Mathers translated from the Latin of Kabbala Denuda-
ta, and published under the title Kabbalah Unveiled. For many within the
Golden Dawn, this Mathers' work was a source of study in the Partsufim
theory, yet it is barely mentioned in the Order's Knowledge lectures.I!
Apart from the official Knowledge lectures of the Order, there were a
number of papers handed around on the subject that seemed to come
from two sources. The first is from an early English translation of the
Zohar from Levi's Bookof Splendours (dated 1897), and the second from a
series of papers that have come from Rosenroth's Kabbala Denudata,
which included three explanations of diagrams and quotes from the text
(which Mathers translated). These were placed together in a section of
scattered notes called the "Book of the Long Face." The introduction to
71 It comprises mainly the Fifth Knowledge Lecture.
79
80 The Kabbalah of the Golden Dawn
this section is missing, though Taylor remembers it being taught in the
early 1930s at Whare Ra. Attached to this were also translations of por-
tions of Franck's work on the Kabbalah and that of Ginsburg and jellinek.
These were done in the Golden Dawn proper, and not the Stella Matuti-
na, according to Taylor. I have taken the liberty of expanding the skele-
tonic framework of these notes, that were given out in lecture form, and
combining it with other Golden Dawn lectures to form the basis of this
section of the book.
To call these papers unofficial may be misleading, as there were a
number of very valuable documents that Mathers translated and that
were circulated among Golden Dawn Adepti which could be termed
unofficial, yet still were studied widely. Regardie, I feel, was the one who
perpetrated this mistaken type of thinking about Golden Dawn papers.
What one Temple deemed official another Temple did not, hence the
apparent confusion over the status of certain documents. I have in my
possession a number of notes made by Mathers on the Tarot that were
classed as official by Whare Ra tutors and students alike, yet were never
shown nor published in collections of Golden Dawn material. These
notes were not classed as Knowledge Lectures but "side lectures," and are
not to be confused with the Flying Rolls.
In certain of the Golden Dawn papers there are some very subtle
theories which can only have come from the Partsufim concept, though
they have never been acknowledged openly as such. For example, within
the Golden Dawn Tarot scheme, all the Court Cards are based on the
Partsufim theory. A failure to understand the Parrsufim theory will pre-
vent the gaining of understanding, not merely of the Court Cards and
their formation, as used within the Order, but also of many Kabbalistic
concepts.
One of the things that has often amazed me about this Partsufim
section is that it is largely ignored by students of the Kabbalah in favor of
the Sephirotic system despite being of equal importance. In fact, it is an
additional dimensional and crucial concept of Kabbalistic study. It is for
this reason we are going to devote a great deal of space to it.
In order to understand the concept of creation, before, during and
after the Fall of Man, the heavens were mapped out in the form of a
face or countenance of Man, which was said to reflect God's image.
Each part of this face has a certain significance and is applied to Kab-
An Extra Dimension of the Tree 81
balistic thought. The Ten Sephiroth are included as a type of extension
of it, for the Zahar discusses the concealed Adam (or first Adam) who
encompasses the Ten Sephirorh. The Partsufim scheme tried to incor-
porate the Sephirotic development and actually take it a step further,
and give a huge overview of the varying stages of development, and
show how the varying Trees of Life are incorporated in its vast theory.
The Golden Dawn tried to simplify this in a single diagram, showing
the main divisions of the Partsufim theory by grouping various Sephi-
roth together.
To a certain extent the Partsufim theory continues where the Sephi-
rothic emanations leave off. At this juncture in the Zahar we are faced
with what could be described as a fifth world of the Kabbalist, made up of
four divisions, AB, SAG, MAH, and BEN. These divisions are derived
from a permutation of the letters YHVH, sometimes called in each of the
Four Worlds. Within the Golden Dawn papers (in the 4=7 ritual and
associated papers) however, Mathers opted for the four traditional worlds
and thus applied these to the Partsufim theory.
The next phase is the grouping of the ten Sephiroth through seven
stages. From this point there is a further negative space, or Abyss. This is
not to be confused with the Ain Soph Aur, but an area of what one would
call Negative Space, which is then reformed into the Second primordial
Adam, for the Zahar says:
He spoke firstly of the Kings who ruled over Edom before
the arrival of the King of Israel, symbols of the unbal-
anced powers which manifested themselves at the begin-
ning of the Universe, before the triumph of harmony.
"God" said he, "when he wished to create, threw over his
radiance a veil, and in its folds, he cast a shadow. From
this shadow there arose Giants who said: 'We are Kings'
but they were nothing more than phantoms. They
appeared because God had hidden himself by creating
Night within Chaos; they disappeared when there was
brought forth from the east that Luminious Head, that
glowing head that humanity gives itself by proclaiming
the existence of God, the sun, governor of our aspira-
tions and our thoughts.
"Gods are mirages made of shadow, and God is the
synthesis of splendours. Usurpers fall away when the
82 The Kabbalah of the Golden Dawn
King mounts his throne, and when God appears, the
Gods are banished."72
What we have here, by analogy, is the fact that the previous chaos
is not nothingness nor negativeness, but simply a state of imbalance that
is corrected by the shining light of the sun sweeping away the darkness,
and the formation of a new archetypal face. For we are told:
The Divine Image is a double one. There are heads of
light and shadow, the white ideal and the black ideal, the
upper head and the lower. One is the dream of the Man-
God and the other is the invention of the God-man.
One represents God the wise, and the other, the idol of
the lowly.73
The restoration of Adam by YHYH shows that in the single head,
called the Attik Yomin or the Ancient of Days,74 are three further heads
and these are but a reflection of the Supernal Triad. Each head comprises
a Tree of Life of Ten Sephiroth which has been reflected through and
down by the emanations of the First Adam. The first head is Concealed
Wisdom, the second is Hidden Wisdom, while the third head is Remain-
ing Wisdom. The diagram of the head is broken down into seven parts:
(1) The cranium or skull has no beginning but the emanations
reflected on its surface are said to have received the input from 400
worlds. This figure is arrived at through the fact that each of the ten
Sephiroth contains ten Sephiroth( for example Malkuth of Kether, Yesod
of Kether, etc.) and this situation is reflected in each of the Four Worlds
of Arzilurh, Briah, Yetzirah, and Assiah-thus 10 x 10 x 4 = 400. It is also
the numerical value of Tau, the last letter in the Hebrew Alphabet for,
while it has no beginning, it has an end or limit to its size. The Zohar tells
us that the skull is the residual place of knowledge and is the residence
not only of the Son but of the 32 Paths and 50 gates.
75
72 Idra Suta.
7J Ibid.
74 He is called the Ancient of Days because Daniel said that he had seen the Thrones of Life giving
Fire overturned and the Ancient of Days sit down so that he can renew the world around Him.
(Daniel 7:9)
75 The section on the 50 Gates will be discussed later in the alchemical section of the book.
An Extra Dimension of the Tree
83
l
The Face of the Second Adam
84 The Kabbalah ofthe Golden Dawn
(2) The dew from the head comes through the Chokmah of the
Hidden or Concealed Adam:
... The Most Holy and Ancient one is Hidden and con-
cealed, and in that skull is the Supernal Wisdom con-
cealed
76
... Genesis 27:27; "And Elohim shall give thee
from the Dew of Heaven.
(3) The forehead (sometimes referred to as the brain) has 370
worlds. This applies to Grace and to the benefits of remaining true to the
religious feasts and philosophy in general and not deviating from these.
Such is said to be the Will of the Law. It is also called the Fountain of
Benevolence where blessings are found. From it the Light goes forth in 32
directions.
(4) The eyes have no eyelashes or eyebrows77 for the figure never
sleeps and represents the vigilance of Israel. The Eyes, Skull, and fore-
head represent the Yod force, as a combined unit. The eyes have three
emanations from them and this is from the Supernal triad reflected there-
in. Their colors change from black to white, depending on the influence
at the time.
(5) The nose is the gateway for the spirit of life, the breath, to enter
and exit. It represents the Heh force. Within the Zoharic text great
importance is placed on the number of breaths, for example four quick
breaths are said to come from YHVH.
(6) The beard is divided into 13 parts and describes the Word of
God, for the 13 parts of the white beard shows perfection of the Word.
There are 31 curls of the beard and 390 hairs, for Psalms says: "The per-
fume of the supreme head is poured out of the beard of the father, and
from there, on to the beard of Aaron." The black beard, of course, is the
negative aspect of the white, yet both are a homogeneous part of the same
whole. The beard itself hides the Supernal Triad of Kether, Chokmah,
and Binah, or three heads which are held together by the letters YHVH.
It extends to the pit of the chest of the Arik Anpin or Macroprosopus-
Vast Countenance.
76"IdraZurra," Mathers translation.
77 This is disputed in French translations of this section of the Zohar.
An Extra Dimension of the Tree
The Four Letters applied to the Countenance
or Partsufim Theory
85
86 The Kabbalah of the Golden Dawn
(7) The Father (ABBA), and Mother (AlMA are concealed within
the beard and are united by the 8th and 13th parts. The fact that they are
hidden shows that they arc produced from this level to form in the lower
area of the Macroprosopus (where the beard finishes covering the length
of the whole body), for the Father and Mother are analogous to
Chokmah and Binah of the Sephirotic system. The names of lshrael and
Tebunah (which some have considered as Chokmah and Binah), howev-
er, are in fact an outer covering for these forces, yet still distinct from
them. They cover the area of the Arik Anpin, for these are the direct
emanations that enter the brain of the Zauir Anpin.
(8) From the Father and Mother the Son is produced, and he is
called the Zauir Anpin, or Lesser Countenance, which relates ro rhe let-
ter Vau. The Lesser Countenance equates with the Sephiroth Chesed to
Yesod of the Sephirotic system.
(9) The Bride of the Microsrosopus (Malkah), representing the Heh
(final) force, goes through a period of changes of personality at varying
stages or times. Mathers says:78
The conception of the Microprosopus is more properly
under the name of Jacob, whose wife is Rachel; and his
cognomen, is Israel, whose wife is Leah.
79
Applied to the figure, Leah is the area from the neck to the pit of
the chest, where she then joins Rachel's head. The wombs of both pro-
duce the five loves and five powers.
Up to this point, some students of the Zohar have considered that
the world of Atailuth is being discussed, and that anything below this
point now disperses into the world of Briah. This belief, to a certain
extent, contradicts the extra dimension theory (which the Golden
Dawn have tended to ignore in favor of the Atziluthic system, as advo-
cated by Rosenroth). Because of the confusion and complexity of this
section with the Sephiroth system, some Kabbalists have considered that
each section of the Figure can be broken down into ten Sephiroth and
78 "Siphra Dtzenioutha, II Mathers translation.
19 On the night of the nuptials Leah wassubstituted for Rachel, unbeknown to Jacob.
An Extra Dimension ofthe Tree 87
also representing a Sephirah in the greater scheme. This theory is high-
ly complex and will not be discussed here. for it quite often contradicto-
ry. as Rosenroth tried to show in his Kabbla Denudata. The Golden
Dawn initiates also realized the complexity of this theory and opted for
the simplistic diagram of the dispersion of the Sephiroth as applied to
the Macroprosopus and the Microprosopus.
88 The Kabbalah ofthe Golden Dawn
The Soul of the Kabbalah
CHAPTER SEVEN
The Soul of the Kabbalah"
THE PRE-EXISTENCE STATE
Before one can accept the pre-existence state of the Soul one must first
believe in the state of reincarnation in which the soul sends forth its ema-
nations into various lives, then retracts itself after each life so that the
lessons of each life can be studied and learned from. With this type of pre-
existence concept the soul is, to a certain extent, contracted and devoid
of its extensions into the realm of mankind. The Bahir refers us to the
meaning of "generation to generation" (as given in Ecclesiastes 1:4) yet
Rabbi Akiba tells us bluntly that a generation has already came or been
before, stating that it is the same people and yet of another generation.
80 The quotes from the Zohar, as given in this chapter, were taken from a series of lectures given at
Whare Ra temple in New Zealand. on the Kabbalistie Soul, from 1 9 1 9 ~ 1 9 2 1 . 1 found these trans-
lations in an old notebook with various books and folio references of the 20hargiven. Many of
these translations pre-date previous English publications and no indication was given of who actu-
any translated them into English. Some are taken from Mathers' Kabbalah Unveiled. Some have
been taken from che French translation of the 20Mr by Pauly, others from TheKabbalah by Franck.
There are some pans that I have been informed must have been taken directly from the Hebrew
version of the 2ohar.
89
90 The Kabbalah of the Golden Dawn
This is expounded upon in the system of Isaac Luria and Chaim Vital.
8l
The Zohar states:
82
If all dead bodies are risen from the dust, what will
become to the bodies that have shared the same soul?
Rabbi Jose tells us that these do not count and it is the last body
that one has shared that will rise again at resurrection. The entire con-
cept relates to the Biblical book of Genesis, where it is said that some-
thing is created in physical form then returned to God on the final day.
Of the actual creation itself, the Zohar says:83
As the body is made in this world from the combination of
the four elements, the spirit (soul) is made in the Gar-
den
84
from a combination of the four winds that are there
and the spirit in them shaped in the shape of the body.
This tells us that when the soul is first fashioned it is in empathy
with the body. The effect of its shaping in the Garden through the four
winds is analogous to the four elements on earth. In fact, one could
assume that the soul is reshaped in the Garden before any re-entry into
man or woman. The Zahar says:85
Blessed are the just, whose NShMThHVN, souls are
drawn from that Holy Body which is called Adam, which
includeth all things; the place, as it were, wherein all the
Crowns and Holy Diadems are associated together,
arrayed in equilibrium and balance.
This concept shows that all souls were created together, even
though the vast majority took their time before entry into mankind.
On the question of polarity of the Soul, with the continual refer-
ence to the male Adam, the Zahar says:
81 See Sepher Ha-Gilgalim or Book of Transformation.
82 Vol. 2. folio 131a.
83 Vol. 3. folio 13b.
84 This is possibly the Lower Garden of Eden and not the Upper.
85 Lesser Holy Assembly.
The Soul of the Kabbalah
Every form in which the male and female principle is not
to be found is not a superior or complete form. The Holy
One, blessed be He, does not establish His abode where
these two principles are not perfectly united; the blessing
comes down only where this union exists, as we learn
from the following words: "He blessed them and called
their name (Adam) on the day they were created (Gen-
esis 5:2) for the name of Man can be given only to a man
and a woman who are united into one being."
91
We are told in the Zohar
86
that the world of Earth is a reflection of
the upper World of spirit, echoing the words of Hermes Trismegistos who
says in the Emerald Tablet:
In truth certainly and without doubt, whatever is below
is like that which is above, and whatever is above is like
that which is below, to accomplish the miracles of one
thing. Thus this little world is created according to the
prototype of the great world.
The Zohar further states that when Adam was created he gathered
the earthy materials from all over the world and made him from it, on
earth. The soul is a compound of three grades or degrees. The lowest is
the Nephesch, while the next is the Ruach, and the highest is the
Neschamah. Each of the two lowest functions, or levels of the Soul, relies
on the energies of the one above it, so that the body of man can exist
with the spirit therein. It is the function of the lowest to try and unite
with the highest while man is still in material form.
DIVISIONS OF THE SOUL
Guph
Although the Nephesch is the lowest form of the Soul, in one sense
there is another form even lower, Guph, rhe physical body. This is the
clothing vehicle for the next level, the Nephesch. The ZOhaT saysof this:
87
"6 Vol. 2, folio 20Sb.
'7 Vol. 3, folio 76a, from Job 10:11 "Thou hast clothed me with skin and flesh, and hast fenced me
with bones and sinews."
92 The Kabbalah of the Golden Dawn
Do not think that man is but flesh, skin, bones and
veins; far from it! What really makes man is his soul;
and the things we call skin, flesh, bones and veins are
but a garment, a cloak; they do not constitute man.
When man departs this earth, he divests himself of all
veils that conceal him. Yet, the different parts of the
body conform to the secrets of the supreme wisdom. The
skin represents the firmament, which extends every-
thing and covers everything like a cloak. The flesh
recalls the evil side of the universe (the purely external
and tangible element) The bones and veins represent
the celestial chariot, the forces that exist within, the ser-
vants of God. However, all this is but a cloak; for the
deep mystery of celestial man is within. Celestial Adam
is as spiritual as terrestrial man, and everything happens
below as it does on high. Therefore it is written in scrip-
tures: "And God created man in His own image" yet,
different figures formed by the stars and planets in the
firmament that envelops us betoken hidden matters and
profound mysteries-so do the figures and lines on the
skin which encompasses the human body and are the
body's stars and planets. All these signs have a hidden
meaning and are the objects of attention of wise men
who know how to read the face of man.
Following the lead of the above paragraph, we find that in the
Zahar
88
there are some very rigid rules of what is now called physiognomy,
or the study of one's physical features to determine one's worth or charac-
ter. Apart from this, there is also a discourse on palmistry.89 Within the
Golden Dawn and later Alpha et Omega temples under Mathers the lec-
ture on palmistry which is taken from the 2ahar. The astrological break-
down of man, as given from a Golden Dawn tahulation,90 and as applied
to the Kabbalistic Paths, is as shown on the following page.
91
B8Volume 3, folios 70b· 75b.
89 Vol. 3, Falla 78.
90 This is from a document called "Book of General Correspondences," which was published by
Crowley as 777.
9\ For a more detailed tabulation see RulershlP Bookby Rex E. Bills.
The Soul of the Kabbalah
Astrological Breakdown of the Body
93
Path
11
12
13
14
15
16
17
18
19
20
21
22
23
24
25
26
27
28
29
30
31
32
Astrological Influence
Air
Mercury
Moon
Venus
Aries
Taurus
Gemini
Cancer
Leo
Virgo
Jupiter
Libra
Water
Scorpio
Sagittarius
Capricorn
Mars
Aquarius
Pisces
Sun
Fire
Saturn \ Earth
BOdy Part
Respiratory Organs
Cerebral and Nervous System
Lymphatic System
Genital System
Head and Face
Shoulders and Arms
Lungs
Stomach
Heart
Back
Digestive System
Liver
Organs and Nutrition
Intestines
Hips and Thighs
Genital System
Muscular System
Kidneys and Bladder
Legs and Feet
Circulatory System
Organs of Circulation
Excretory System
In his book Garden of Pomegranates, Israel Regardie made the obser-
vation that:
In their analysis of man, the Qabalists found that hand in
hand with the physical body man had an automatic- or
habit-forming or desire-consciousness, which gave him
impetus and volition in certain directions. It took care of
the functions of his organism to which conscious atten-
tion was seldom directed, such as the circulation of the
blood, the beating of the heart, and the involuntary
motions of the diaphragm resulting in the inspiration
and expiration of breath. They also noted the faculty of
94 The Kabbalah of the Golden Dawn
reason and criticism, the power whereby a man proceeds
from premises to conclusion. And above and beyond this
was the Spiritual entity who used this body, who used
this desire and rational consciousness.
Nephesch
The Nephesch is part of the Soul that directly feeds the human
organism for it is said:
92
She giveth meat to her household (body) and an
appointed portion oflabour to her maidens (limbs).
To understand this more completely, we have to turn to Indian cul-
ture and the subtle body that is called the Etheric Body, which is analo-
gous to the Nephesch. The Etheric Body can be seen clairvoyantly like a
series of streams or rivers covering the human body. These are called
nadis, or channels, in which the energy flows from the seven chakras.
Within the Order of the Stella Matutina, or in the New Zealand Temple
Whare Ra at the very least, the Etheric Body was discussed almost in the
same breath as the Nephesch. This eastern perspective gives new dimen-
sions to the concept and opens up insights into some very cryptic Biblical
passages that are quoted in the 2ohar, like the one above. The 20har tells
us that the Nephesch has no light of its own and can only conform to the
influence of Spiritual Light (of Metatron) above it. In many respects, this
is a very accurate description of the Etheric Body, for the Zohar states that
the abode of the Nephesch is in the Physical Body, and not in another
dimension, such as the other component parts of the soul.
Since the Nephesch is in the physical, the question may be asked,
why can't we see it. The answer to this is that a number of people cansee
it. It has been mapped by both Indian and Chinese mystics within the
formulae for Acupuncture. It can also be measured scientifically as the
skin cells along the various pathways of energy differ in structure electri-
cally. So, in every respect, the Nephesch is the identical twin of the phys-
ical body.
A careful study of the Zohar
93
will show some reference to the
Nephesch actually walking around and this is explained by a distinction
92 Provo 3us.
93 See Volume3, Folios142b--143a.
The Soul of the Kabbalah 95
made between the two different concepts of the Nephesch. Again, drawing
an analogy with eastern theology, this is separated into the Etheric Body
and the Astral Body, which is a body subtle anatomy seemingly classed by
the Kabbalists in the form of the Nephesch. For the Zohar says:94
For there is a certain Nephesch which does not rest and
there is a Nephesch which is not cut off from the body.
The Zohar clearly states that there are both higher and lower forms
of the Ncphesch, with the lower form being equated with the Etheric
Body, which exists in every living creature, and the higher Nephesch,
which equates with the Astral Body and which has the ability to jour-
ney from one place to the next, both with and without the knowledge
of the body to which it is attached. Such traveling can involve actual
physical distances or psychic dimensions. The Astral Body can do both.
So much has been written on this subject that there is no requirement
to repeat it here.
The Astral Body, or Higher Nephesch as some prefer to call it, is in
fact also a plasmic body in its own right. As such, it has a certain amount
of freedom. The Astral Body feeds on both pleasure and pain, and in
some instances, when the individual is at either end of the spectrum, a
distortion can occur where either pleasure or pain can be the main impe-
tus into this body. The Astral Body then sends down its impulse through
the Etheric Body and its Seven centers to the Physical Body. Distortion
at this level alters the balance of the seven centers and can cause both
physical and mental ill health and is rhe major cause of disease. Any form
of stress build-up carried through to the Astral Body will cause it to
release energy through the Solar Plexus center in rhe Etheric Body to the
Physical Body, resulring in problems concerned with the area this center
governs. In some cases, where extreme karma is called for, the energy or
impetus is then broughr to bear on the Astral Body from rhe next level up
(the Mental Body). This can be in conflict with what the Astral Body is
experiencing at the moment. It may be that the Astral Body is having a
very good time of it through the experiences of the physical, and all of a
sudden a command comes down to change direction. As a result conflict
can occur, which in turn results in disease in the physical.
94 Volume 3, Folio142b.
96 The Kabbalah of the Golden Dawn
Apart from the Astral Body of the individual human being, we also
have the Astral Body of various other energies that can equally affect us.
One example is the Astral Body formed through groups of people and
their emotions. Another is the Astral Body of the Planet Earth itself. A
contributing factor here is the energies from the Zodiac which ate Astral
in emanation. In group Astral energy we have the effect of various reli-
gious organizations and Hermetic Orders, such as the Golden Dawn,
which generates a great deal of power on the Astral level. It is this ener-
gy that is tapped through ritual and pushed through to the Etheric bodies
of the groups or of individuals involved in ritual work. Equinox is a par-
ticularly good example, where contacts with energies and thought-forms
are done through the Astral Body of the Order as a whole. This also
opens the doors to individual contact.
Another example of Astral energy at work through the individual is
the Banishing Ritual of the Pentagram, which can be done either on the
Etheric or Astral level, depending on the degree of competence of the
operator. A good rule of thumb is that if one wishes to do either a Penta-
gram or Hexagram ritual in the Astral, that is, without physical move-
ment, the Astral level is then tapped and utilized.
Another example of the Astral in ritual is the Vault of the Adepti
in which no invocations or banishing can be done due to the fact that the
Vault functions on the Astral level. To bring any form of mundane phys-
ical movement into the Vault would reduce the interior energy to func-
tion on the Etheric level. When in the Vault, the Adept must be able to
reach and work from the Astral level so that the higher energies can be
tapped. The Etheric energies do, however, exist in the Vault by virtue of
its color scheme, but this is merely a web that uses the colors to draw
down the Astral power. Once again, to achieve this successfully depends
on the Will of the Temple Officers or Adepti and for the Etheric level is
never utilized directly within the Vault.
The next level to consider is the use of the Astral Body on the physi-
cal plane of the Earth. Bythis I mean the ability to astrally travel to any part
of the globe, return and give an accurate account of what is happening
there, whether it be next door or the next country. The Astral Body will,
during sleep, shock, or direction, actually vacate the physical body at certain
times with an attachment of a silver cord to the solar plexus center of the
Etheric Body. This type of voyaging with the Astral Bodycan be induced by
The Soul of the Kabbalah 97
hard work, though in a number of instances it occurs involuntarily as an
escape mechanism, when the force of the Mental Body is too great. This
results in the Astral Body vacating its function as a form of distraction, so
that it will not have to obey the higher Mental Bodywhich governs it.
We now come to the complete opposite of the situation outlined in
the previous paragraph, where we deal with the subject of "Inner Space,"
a rather glib piece of terminology for psychological experiences within
the psyche. "Inner Space" is a descriptive term thar implies falsely that all
the experiences one has are internal, and hence psychological, and have
nothing whatever to with the Astral Bodyon the astral planes. The astral
planes are the level on which the Astral Body functions and travels. The
astral planes are numerous, and many experiences of the mystics relate
entirely to the experiences of the Astral Body. A good example of this is
given in Flying Roll Number 4, by Florence Farr and Elaine Simpson, who
did what could be described in today's terms as a Pathworking where a
group vision is given to one or more members simultaneously from a tarot
archetype. Flying Rolls numbers 11, 25, 32, and 33 also give examples of
traveling and utilizing the astral planes in the Astral Body. This area also
covers rhe animal, mineral, and vegetable kingdoms where the Astral
Bodies of various animals (and people), vegetables, and minerals can be
clairvoyantly contacted. The alchemists of old worked on these levels,
and a very good example of this can be found at the beginning of the
ancient alchemical text, the Mutus Liber.
One of the dangers for the Astral Body is its overuse with the tech-
nique of astral projection. This can, and has, caused mental problems,
including unwelcome hallucinatory effects for some adepti. If the Astral
Body has not had the chance to recover from its journey into the astral
planes, then it can be overstimulated. This results in a congestion of the
Etheric Body, which is unable to adjust to the new vibratory pitch that
the energy and direction from the Astral Body that is being poured into
it. Such congestion of this body leads, of course, to disease, whether it be
physical or mental. If the Astral Body is given a chance to adjust once
back in its correct environment, then one can continue with astral explo-
ration of the astral planes. The Astral Body does, however, need rest and
replenishment, as does any other plasmic-energy body.
Astrology can affect the Astral Body and the Astral planes as well,
and this is one of the reasons that the rituals are timed astrologically so
98 The Kabbalah of the Golden Dawn
that the negative energies are not putting pressure on the various auric
bodies, particularly the Etheric and Astral Bodies. The emotions are one
of the most obvious aspects affected by the various astrological influences
and which, in turn, influence the energy variance through the Etheric
Body.One must, therefore, be careful to be in harmony with these factors
through calculation before any real occult work can begin in earnest.
The Nephesch, in terms of Sephirotic reference, corresponds to the
Sephirah of Yesod. For Mathers says;95
The Automatic Consciousness, as it is called, is in Yesod,
and has to do with the lower passions and desires. Being
automatic, that is, moving of itself, it can hardly be said
to be Will. Now this is the danger which threatens the
man who yields to the temptations of the lower desires.
The two component parts of the Nephesch, according to eastern
tradition, are linked by the seven chakras. In the Golden Dawn these
were never directly referred to, though in western literature the planetary
influence, or whirls as they were called on the body, are well documented.
It is unfortunate the Golden Dawn tended to ignore them. In the Stella
Matutina, however, they were studied (within the New Zealand Temple,
Whare Ra, that is), and my own training under Taylor involved a very
detailed studv of what these centers represented. This is an area that
Mathers could have done much with; however those he taught who went
into the Stella Matutina adopted it with much vigor. The bulk of the fol-
lowing section is taken from a paper called the "Sphere of Sensation"
which I wrote some years ago for the Thorh Hermes Temple in New
Zealand. I feel it takes a more balanced approach toward the Etheric Body
or Lower Nephesch, and in some instances approaches it from a com-
pletely different level than given in this section.
95 Flying Rotl22.
The Soul of the Kabbalah
THE SPHEREOF SENSATION96
99
The Etheric Body or Lower Nephesch
Within the Outer Order the subject of the Kabbalistic Soul and its
component parts was first discussed. The next phase of study for the
Grade of Adeptus Major is that of the Subtle Anatomy of Man and its
links to the Kabbalistic Soul. The Sphere of Sensation, or under its com-
mon name, the aura, is very intricate in its nature and functions. The
number of auras around the body of man has been and is always a debat-
able point, but the Order teachings show that there are in fact seven in
number. Of that seven there are four that are tangible (including the
physical body) and three that are intangible to psychics, which corre-
spond to some aspects of Eastern teachings as well. In the ritual of the
5=6 grade we are told:
And being turned, I sawSeven Golden Lightbearers, and
in the midst of the Lightbearers, One like Ben Adam,
clothed with a garment down to the feet, and girt, with a
Golden Girdle.
There are the manifestations of the aura, each one distinct from
the other that manifests from the body, shown as the empty pastas with-
in the Vault.
The first Auric Body that encloses itself around Guph, the physical
body, under the power of the Nephesch, is the Etheric Body. Its function
on a basic level is to keep the vital flows of energy that it receives from its
next highest level (the Astral Body) and transmit them directly into the
various energy points throughout rhe body, of which there are many. On
one level it stimulates the seven major centers and the 21 senior centers,
as well as the 49 subcenters. From this it stimulates the energy flows
through the various meridians of body, which in turn are categorized as
both major and minor influences. From this combined influence, every
organ and structure of the body has its own vibrational pitch that the
Etheric Body stimulates in harmony with each other.
96 For a full understanding of some of the terminology used in this paper see The Golden Dawnby
Israel Regardie (Llewellyn Publications).
100 The Kabbalah of the Golden Dawn
Within the technique of the Middle Pillar exercise we tend to
charge up the Etheric body by altering its polarity, and also tend, through
the help of the Kabbalistic Cross, to polarize the aura, so that the bodily
centers are in fact aligned correctly in each of the Subtle Body centers.
This, of course, differs from some of the Eastern teachings which advocate
altering these centers directly through tone vibrations on a mantram
effect.
97
While the Etheric body concentrates on passing this energy on to
the physical, the Nephesch has the function of sustaining this energy
through instinctive urgessuch as hunger, thirst, sex, and self-preservation.
The Etheric Body is much like an electronic grid map that is placed
on the physical body and must have a clear flow of energy to pass on to
the physical body. Where this flow is interrupted, mainly by congestion,
diseases are then forced through into the physical body, because the
vibrational pitch of energy that keeps a tissue, cell, or organ manufactur-
ing harmoniously is then prevented from achieving its range of output. Its
direct links to the physical body are extremely important.
The Etheric body is the regulator which must not pass too much
energy into the Physical Body. This would cause the psychic channels to
overload and produce overstimulation. This can manifest in many differ-
ent forms of stress, particularly on the nervous system and the endocrine
glands, which can, in turn, produce many blockages on the physical level.
The formulation of the energy from these areas to each other (etheric
body, nervous system, and glands) is the same field of energy impression
that works from the Ain, Ain Soph, and Ain Soph Aur.
The Erheric Body functions under the Kabbalistic World ofYetzirah
(Yetzirah comes from the Chaldee ITzR, meaning to "form or "make"). It
is the world of the unconscious that also relates to the dream states of
man. The main function of the Etheric Body is to receive and pass on
information and energy. This applies not only from the view of a down-
97 Technically speaking, the Golden Dawn version of the Middle Pillar groups the smaller or sub-
chakras together so that they handle the energy in ten divisions, but these divisions do not inter-
fere directly with the seven chakras.
Here the Kabbalistic meditation uses the subcenters only, which then, through the spleen center,
alter the major ones indirectly. My teacher in Tantra, the late Vivandatta, nearly a quarter of a
century ago in India, informed me that Westerners were better advised to approach the chakras
indirectly, that is through the subcenters, as a safe method of chakra balancing. He could psychi-
cally see the centers in Westerners were more in tune to the indirect approach, due to a different
psychic anatomical makeup. He made the point that some races had differences in (he Erheric
Body structure and alignment with the physical.
The Soul of the Kabbalah 101
ward marion, but from the view of ascent as well. Our experiences in
daily life are then manifested in dream states that are passed on to the
Etheric Body, where they are sometimes amalgamated, refined, and
passed on to the next Astral Body.
The psychological terminology that is analogous with the Etheric
Body is the libido. From here the energy must be separated into a form of
polarity, so both progression and regression can occur through a state of
regular interaction. The Jungian concept of the libido, which we refer to
here, goes beyond the original Freudian concept, which associated it with
sexuality. [ung considers that it refers to "psychic energy" in general and
warned against trying to define it too rapidly.
The energy flow from the Etheric Body into the physical body relies
primarily on two aspects (1) a daily flow rate which is divided into the
five major Tattvic divisions,98 and (2) the energy effected by the astro-
logical influences (the other effects of disease and karmic influences are
not included here). The first such influence is the Akasha Tattva which
is the encompassing tubular linkage (space) for the energy to flow
through. Its main principle is to "connect." The next division is the Vayu
Tattva, which provides the pulse for the energy to flow, much in the same
vein as the heartbeat of the body. The Tejas Tattva produces a stronger
flow rate while the Apas Tartva provides the control mechanism that
reduces the flow of energy. The Prithvi Tattva is the one that resists the
flow rate of energy when the various centers of the body are full of ener-
gy, and this helps to produce overstimulation.
During the process of initiation either directly or indirectly into a
group, or by an individual into a different field of awareness, the Etheric
Body is the one that is first stimulated. In forms of ritual magic we have
the temple officers slowly stimulating your Etheric Body by carefully
altering its vibrational rate so that it becomes more receptive to the
external stimuli of the Higher Self.
This stimulation can, in some cases, produce what is called in alter-
native medicine a "healing crisis," in which the transition state that the
Etheric Body goes through does not immediately settle on one vibrational
pitch but alters until it finds its own correct accord within a new range or
98 The Tattwas are located in the Chakra centers and control the flow rates of energy going to and
from it. See Narum FinerForces by Rama Prasad for a full indcprh study of them. The Knowledge
lectures on the Tartwas in the Golden Dawn were based on Prasad's book.
102 The Kabbalah of the Golden Dawn
pitch. If the Etheric Body is blocked or the energy is not coming through
in its proper course, then the sudden alteration will cause the release of
energy that can precipitate a "healing crises" while all the dammed-up
energy finds a release.
In the case of individuals, going through the grades, who have hid-
den psychological disorders, it can take in some cases years to rectify. We
then have the negative aspect when the Temple Officers are performing
correctly and they can cause a lowering of the vitality rate which can
cause psychological problems and cut off any clairvoyant ability. This has
happened in the past and no doubt will happen in the future.
The sexual teachings of the Golden Dawn tell us that the Etheric
Body is the vehicle of attraction, for this is instinctive. When two physi-
cal bodies attract each other, one often uses the phrase that they are on
the "right wavelength" and this is true to a certain extent. This "wave-
length" is the same vibrational pitch of both your and your partner's
Erheric Bodies, which form a magnetic attraction. However, if this is just
magnetic attraction, then it can sometimes be short-lived, for the pitch
of the Etheric Body does not always remain the same, and when this
alters then the attraction one first felt can also alter. This is because the
individual you are attracted to, or even you, yourself, are undergoing con-
stant changes in the Etheric Body due to the day-to-day stimuli it con-
stantly faces. Karmic ties enter here, for they can override the attraction
of two individuals or individuals to a group because the Higher Self has
dictated that there are other things one must yet perform.
In cases of one individual feeding off the energy of another, from
the Etheric Body, one will find connections or shells forming from this
person to the next. This is mainly because more power is available to
the stronger, on the Erheric level, than the other. When one does the
Pentagram Ritual in the physical (as opposed to the Astral version) or
the Hexagram Ritual, then one uses the energy of the Etheric Body, and
this is one of the reasons why the Pentagram has to be drawn daily to be
charged for any real effect. When we have performed group ritual, or
coming away from a concert, we go away feeling "charged," and this is
due to our Etheric Bodies adjusting to the tone vibrations and being
very receptive to them. The effect of color on the individual, from a
colored room, and also from color therapy, is done through the Etheric
Body. A stay in the Vault of the Adepti is a good example of this, but in
The Soul ofthe Kabbalah 103
the case of Vault ritual or meditations, then one progressively works
through the Etheric Body to the next level which pushes forth the True
Will of the Adept.
Earlier I briefly touched on the aspect of attraction to members of
the opposite sex, or the same sex, for rhat matter. Now we come to the
realm of sex magic and its effect on the level of the Etheric Body. The
orgasm and the foreplay of the sex act produce energy, and this energy
can and does interfere with the flow rate of energy into the Physical
Body from the Etheric Body. In most cases this burst of energy is wel-
comed, for it can release certain blockages and keep tension down to a
minimum. In other areas it can make the energy pattern of the Etheric
Body jump into the physical and become blocked, a term which Reich
has termed "armor.,,99
The total defence apparatus of the organism, consisting of
the rigidities of the characrer and the chronic spasms of
the musculature, which functions essentially as a defence
mechanism against the breakthrough of the emotions-
primarily anxiety, rage, and sexual excitation.
When the orgasm OCCUtS there is a vast increase in energy flow
and tempo which washes through the various centers and circuits that
lead into the physical body. Once the blockages that Reich mentions
are cleared, then the energy flow is more pronounced and one is more
at harmony with the self. When the Etheric Bodies of two people
engaged in intercourse have simultaneous orgasm, then the two bodies
interconnect with the energy going through both circuits and forming,
for a brief instant, one super-circuit that produces a tremendous amount
of Etheric energy.
In sexual magic there are two main variables. The first is for both
partners to reach orgasm at the same time and concentrate this energy up
through the next auric body for a desired result, as a combined unit. The
second is where one partner, whether it be male or female, uses the other's
Etheric energies, and then directs these through his or her Erheric Body
for the desired result. Where blood, semen, and any other bodily part is
used in sex magic, then it is the Etheric Body that is being manipulated
99 See Wilhelm Reich, Selected Writings (Farrar, Straus and Giroux, New York. 1951).
104 The Kabbalah of the Golden Dawn
to supply the energy needed. In some forms of sex magic, and indeed
some forms of ritual magic, Elementals, that is, artificially created ones,
can be made and invested with Etheric energy, even though their lifespan
is only for a few hours at best. While part of this formula is included in
the Golden Dawn's papers on talismans, it is barely the tip of the iceberg,
because animals can be created, whether they be real or imaginary. The
limit to their powers is with the operator, with his or her Etheric Body
supplying their energy needs.
Another aspect where the Etheric Body is utilized directly is in Spir-
itualism, especially in cases where an ectoplasm is found. This phenome-
non can, in fact, protrude a number of meters out of the physical body. In
any form of magnetic healing, whether it be direct from another individ-
ual or from a machine to stimulate the currents, then the Etheric Body is
the one being utilized. Passes, with the hands or an elemental weapon,
made over the body then work directly into the Etheric Body and create
the "wash" effect of energy stimulating the various meridians. In
acupuncture one uses this type of situation, and in forms of Taoism the
deeper psychic channels are also used. These are likened to rivers of ener-
gy, where the acupuncture meridians are analogous to streams. In magical
works, such as in talismanic rituals, it is the energy of the Etheric Body
that impregnates itself into the talisman. A good example of this in ritu-
al is the use of the "Sign of the Enterer" and the "Sign of Silence." The
first stimulates the flow of the Etheric energy, while the second cancels it
and is used as a checking device. The Grade Signs of the Outer Order are
all working from the Etheric energy; the only difference between them is
vibrational pitch and flow rate.
Similarly, in color healing one has a process where the Erheric Body
can be categorized into as many divisions as there are colors, though for
the most part a seven- or twelve-division is normally used. These colors
are closely allied with planetary and zodiac energies. It is also during ritu-
al initiation that varying grades can be shown in the division of the
Etheric Body and color and planetary energies can be considered a yard-
stick on this.
The next important aspect of ritual work and the Etheric energy is in
the theory of God-form assumption. When the astral shells are created in
54 FromWhare Ra temple papers, byunknown translator.
The Soul of the Kabbalah 105
group ritual the outline of these shells are from the Erhenc Body, directed
by the Will of the Adept. while the outline, color, and shape are all taken
from the Etheric Body, the actual power it gives one is on a higher plane.
This will be discussed in other papers relating to other auric bodies later,
though for the present the basic foundation of their creative form is Ether-
ic energy or energy directed from the Etheric Body. It is this energy that is
felt and sometimes seen by those clairvoyant enough during ritual.
THE SEVEN CENTERS
The Seven centers of man, commonly called chakras (from the Sanskrit
meaning "wheel"), are indicated on the floor of the Vault as the seven-
headed dragon. Here are all the ills of man, manifested through these
seven centers. By symbolically standing on them, we, in fact, control the
potent and negative energies that they can introduce. On the Altar table
there are the four images of the Calf, Man, Lion, and Eagle, which repre-
sent the four lower centers. Because they are still on the floor, yet raised
above it, they arc the lower natures of man which have been exalted so
that a form of realignment or changing of their vibrational pitch occurs,
which brings them into higher contact with our Higher Nature. Each of
these four centers relates to an element and to the elemental grades the
Adept has gone through, which in theory have also stimulated each of
these four centers. The Altar itself represents what could be called the
"Eight center" and is associated to the spleen, the energy vortex from
which the energy flows, so that it can be transmitted to the seven centers
on the back. The "Eight center," as the Altar, is the control point for this
energy. The 49 petals of the Rose and Cross at the head of the pastos
(normally placed below the Altar) relate to the 49 minor centers that are
under control through the four major lower centers as portrayed on the
Altar. On the ceiling of the Vault we have the seven centers at their
highest point and on the floor the seven centers at their lowest, with man
standing in the middle trying to aspire to the highest through the influ-
ences of the Seven Rays-the vault walls.
Each of these chakras, save the spleen, manifests in the four auric
bodies. In the Physical Body we have the seven major gland areas that act
106 The Kabbalah of the Golden Dawn
as a type of receptor for these energies. In the Etheric, Astral-Emotional,
and Mental Body there is a certain amount of sympathetic reaction to the
seven centers as well. In the Erheric Body, these centers directly stimulate
rhe physical body and receive impetus from it as well. In the next two bod-
ies, the Astral-Emotional and Mental, the centers still remain, but here
they are nothing but connective links to the body above and below them,
with the connective links being, of course, two-way.
The chakras in the Etheric Body directly relate to the Physical
Body, with the psychic ramifications caused by manipulation of these
centers appearing in the other auric bodies. The adept is warned against
trying to place a definite planetary correspondence with each chakra, as
in each center there are the influences of all of the planets and these
change according to the development of each individual. The same prin-
ciple also applies to color and to the centers as well. Now, as to the exact
body position of these centers, they form a vortex both on the front and
on the back of the body, hence the confusion of placement. The descrip-
tion of the Shadow Chakras which follows shortly is formed from the
same underlying principles of everything in the subtle body having a
counter-part of either a higher or lower vibrational level.
Base Chakra
This is the lowest chakra and is situated at the base of the spine
(and not at the front of the body as some have indicated). Its receptors
are the adrenal glands, which also relate to the kidneys, the spinal col-
umn, and part of the automatic nervous system. This chakra is made of
four major vortices of energies which have been seen by some Eastern
mystics as petals. In many ways this center is the control valve for the
other centers for it is here that additional energy can be prematurely
released through the other centers. This could result in Etheric damage,
especially to the nervous system. The link is through the adreno-
medullary and extra-medullary distribution of chromaffin tissue along the
sympathetic nerve chains, which incidentally are the links between
chakras in the physical body. Generally speaking the nervous system is
the first that is stimulated directly by the Etheric energies. These in turn
work the endocrine system of glands, then the blood, and from this to the
various organs concerned. This center is not associated to any other pat-
ticular center but, in fact with all of the others, in a primary support role.
The Soul of the Kabbalah 107
This center corresponds to the Earth element and the Biblical imagery of
this is the Calf (from Revelation).
Sacral Chakra
This center has six vortices associated with it, and governs the
reproductive system and the gonads. Its overstimulation can cause sexual
problems. It controls the organs of elimination. Its corresponding chakra
is the Brow Chakra. It is associated with the Water element and the Bib-
lical imagery is humankind itself.
Solar Plexus Chakra
This center has 10 vortices associated with it and relates to the pan-
creas (liver and stomach). Overall it controls nutrition and the function of
energy extraction from it. In layman's terms it is the function of this cen-
ter to break down all the food processed in the body into component parts
that can be correctly assimilated by the body. The corresponding center
that this is associated to is the throat center. The solar plexus center is
associated with the Fire element and the Biblical imagery of the Lion.
Heart Chakra
This center has 12 vortices associated with it and relates to the thy-
mus gland and also controls the circulatory system of the body. The Bib-
lical imagery is the Eagle, and the Air element is associated here.
Throat Chakra
This center has 16 vortices associated with it and relates to the thy-
roid gland and controls the respiratory system.
Brow Chakra
This center has two major vortices associated to it and 96 smaller
ones. The BrowChakra controls the pineal gland, the sympathetic nervous
systemwhich is represented in the skull by the medulla oblongata and con-
trols the sense organs. This also controls the entire endocrine system.
Crown Chakra
This center has 1,000 vortices associated with it and represents the
pituitary gland and the volitional nerve system.
108 The Kabbalah of the Golden Dawn
Shadow Chakras
Situated above the head there are, in fact, five more centers. These
are shadow representations of the lower five or their etheric counterparts.
In other words they function at a much higher level of the Etheric Body,
which some have considered the thermal area of it. Their functions, like
the lower five, are in fact more fluid and are the ones which tend to be
the first manifestations of things before being sent down to the lower five.
Some call these seam centers, because they have to keep the subtle bod-
ies polarized so the lower main centers can function correctly.
RVACH
The term "Ruach'" means breath. The Ruach in fact rests not only
on the Nephesch but within it, and rules over it. In the previous section
you have seen how the Nephesch, in both its higher and lower form, is
closely allied with the body, the Higher Nephesch being in fact likened
to a transmission set of sorts. This is still very much the instinctive
process which has to be directed through the mental or thinking process
of the Ruach.
lOO
It has been allied with the Sephiroth of Chesed to Hod
and some have considered that the influences of those planets attributed
to those Sephiroth are also analogous but this is something of an under-
statement. The Ruach is in many ways the sum total of the individual
before he has sent the actions of his thoughts and reason down through
the Nephesch to the Guph.
From the psychological viewpoint, the Ruach is, of course, the col-
lective components of the Psyche. [ung breaks down the Psyche into sen-
sation, thinking, feeling, intuition, memory, subjective functions, effects,
and invasions, which are all allied to the Ruach. I have always thought
that the Ruach is in many respects more psychological than Spiritual,
though the spiritual direction it takes must not be ignored. While one
function of the Ruach is to digest the emanations from above that are
woven into some type of karmic destiny, the other part also digests the
information the individual experiences through the senses and thinking
process. In many respects this is a two-way communication system, for its
function is to assimilate the experience of life itself.
100 Vol. i. folio 287b, Appendix L
The Soul ofthe Kabbalah 109
The ZOhaT informs us
101
that the Ruach actually leaves the body at
the New Moon and feast days, then returns to its place. This suggestsa very
interesting astrological influence on the soul of man, as generally most of
the Hebrew festivals are based on astrological events. The soul is said to
leave the body on the Sabbath as well, which, apart from its religious sig-
nificance, shows that it must be continually replenished every seven days.
The subtle anatomy that is allied to the Ruach is the Mental Body.
It is in this area that the scattered mental thoughts flowand group them-
selves into various subdivisions which are separated yet again, forming in
the Astral-Emotional Body. It is here that the universal energies have to
adapt to suit themselves to the vibration and pitch of the lower bodies
and make sure that the energy that is incoming will nor disrupt or burn
out the lower layers, especially the end result on the physical body.
The Mental Body is the home of the abstract concept, where it is
"conditioned" briefly before it goes down to the Emotional leveLThere it
is subdivided according to the personality. More than any other level, we
try to "discover the cause of ignorance" through the pulsation vehicle of
the soul and the lesser formulations that govern the Mental Body. Its
function is to try to control the pulsation system; it feeds the Astral-
Emotional Body which tends sometimes to be a law unto itself due to the
day-to-day reactions it has to deal with. In short, one of the main func-
tions of the Mental Body is to "control" the Astral-Emotional Body, and,
as a result, a continuous battle emerges, which will continue to carry on
unabated until the Mental Body has properly aligned the Astral-Emo-
tional Body and is in full control of it.
Meditation is one such way that the Mental Body tries to get its way
and in many instances succeeds, though meditation, however, should be
an ongoing thing, for if there is a brief respite before the Astral-Emotion-
al Body will try to seek dominance. Initiation is yet another way that the
Mental Body seeks control. Here the self is opened up to Higher Energies
that must be rationalized correctly through the Mental Body, or a type of
burnout will occur. In this way the Astral-Emotional Body is cornered
and must submit to the Higher Mental Body.
In the Mental Body, the Thought Forms that occur are completely
on the subconscious level, and because of this some thought forms, due to
101Volume3, folio141b.
110 The Kabbalah of the Golden Dawn
polarity, can manifest negativity which can cause many mental problems.
Thought forms come to us in three fundamental directions. The first is
from the Higher Self, which dictates our life's journey and the karmic des-
tinies to be carried out. The second is the influence of other thought
forms, group or otherwise, that can also influence this body. Finally, there
is impetus that is received from the Emotional Body which is gained from
our life experiences and which can slightly alter the initial frequency the
Mental Body puts out. Normally the first takes predominance, while the
second and third are limited in their input.
Within occultism the first and second aspect are considered most,
for here things are done on an entirely unconscious level-a level which
gives the barest hint to the conscious mind. "Purity," that word which is
debated so much, relates to the purity of mind, and that means the puri-
ty of all the other bodies. Unfortunately the seat of daily life on the con-
scious level is in the Astral-Emotional Body, and this has more often than
not got in the way of the Higher thought forms filtering through when
the bodies are not in alignment. Carl lung once stated that the main pur-
pose of psychology is to bring the unconscious under conscious control,
and in essence this is the goal of auric body alignment and of the unifica-
tion of the varying stages of the Kabbalistic Soul.
Neschamah
102
This is the highest of three levels of the soul and in it there are three
divisions (counting the Neschamah itself). Mathers says:
Neschamath is either plural of Neschamah, defectively
written, or else shows that Neschamah is in regimene to
Chiim, and evidently means the united higher souls of
bothAdam and Eve conjoined in onebody.103
The Neschamah is analogous to pure spirit and can be likened to
the Jungian approach of the anima (corresponding to the Neschamah)
and animus (corresponding to the Chiah). Applied Kabbalistically to
the Partsufim theory, the anima is the Great Mother or Heh Force and
102The spelling of this seems to differ considerably in the Golden Dawn, with people like Mathers
spelling it a number of different ways. I have opted for this spelling throughout this text, except
where direct quotes are involved.
IOJNotes to the "Greater Holy Assembly," page 228, from the Kabbalah Unveiled.
The Soul of the Kabbalah 111
the animus is the Father or Yod Force. There is also some contradiction
in the application of the Chiah and the still higher form of the Yechi-
dah to the Kabbalistic Soul, and the two latter phases of the soul are
mentioned only in the "Faithful Shepherd" portion of rhe Zahar.
104
The
confusion exists because the Chiah and Yechidah have also been asso-
ciated with the Ruach. The Golden Dawn, however, opted for the five
parts of the sou].
The Higher Mental body is the Neschamah, the Chiah is the
Causal Body, with the Yechidah as the highest point or Spirit. The three
bodies mentioned here are in reality separated by a type of gulf from the
four lower bodies and this type of analytical approach is very difficult in
these areas as the Zahar has very little, if anything on them.
The Soul and Death
Before we discuss the actual function of the three degrees of the
Soul at and after death, the spirit or channel that binds the soul should
also be looked at. This is called the Zelem, and its shape is said to resem-
ble that of the body, or Nephesch. The Zelem, according to the Loriahi-
an concept, has three parts, one is the main energy force and the other
two are similar to auric envelopes which are called Makifim, Before the
appointed time of death both of the Makifim of the Neschamah withdraw
from the body and go to their appointed place, then the Ruach and
Ncphesch, over a 30-day period. This Zoharic teaching is similar to that
of Edgar Cayce, the great American psychic, who stated on more than
one occasion that those people he saw who died a short time later had no
visible aura. Not only Cayce but other psychics, such as Arthur Ford,
have also made similar statements that seem to parallel the teachings of
the Zahar with the term "aura" being used instead of the word "soul." The
time scale of the withdrawal of the Zelem of the Neschamah depends on
the individual. Some people have, well before the time of death, allowed
the Ruach to withdraw into the Neschamah. In very highly evolved indi-
viduals this has the effect that both Ruach and Neschamah are one (this
would make the withdrawal a lot less than 30 days). In this instance the
Nephesch is clearly very highly evolved, and after the death of the body
there is no decomposition. The Zahar tells us;l°5
104Part 2, folio158b.
112 The Kabbalah of the Golden Dawn
The body of Joseph was never under the power of the
impure spirit although his soul (Neschamnah and
Ruach) had left him when he had not yet entered the
Holy Land.
Besides the example of the body of Joseph, we also have hard phys-
ical evidence of this situation occurring in some Catholic saints, where
decomposition does not occur. The soul, or shell of it, remains (for us
mere mortals) in the body till the moment of death for this is the sum
total of the personality and it must have the three phases functioning cor-
rectly for it to function at all. Since the Zelem has gone, the energy for
this is drawn from the shell of the Neschamah, which has stored power
prior to the death just for this purpose, before the Zdem withdraws.
Without it, the body would not be able to function through any of the
senses. In the Talmud are listed in excess of 900 different kinds of death,
from the easiest to the most painful.
The Yechidah has, before death, certain functions to carry out and
these are done in the world of Briah. Some of these functions are prepara-
tory and depend on the type of life lead by the individual. The Yechidah
must also find a place for the Ruach, and this level or place is determined
by the Ruach's actions during the previous life on earth. For we are told
in the Zahar
106
that if the Neschamah is prevented from attaining the
place set aside for it, then the Ruach and Nephesch cannot enter the
Garden of Eden. It must then roam the various planes and experience fur-
ther suffering by observation until the Most High has considered that it
can then enter its abode, which of course opens the door for the Ruach,
as well, to rest in the world of Yetzirah. Although the Zahar is not clear on
this point, the three phases of the soul can be considered to occur in the
Gehinnon (a type of Hell associated with the Catholic concept ofPurga-
tory). It is in cases like this that supernatural occurrences of the most
unpleasant kind occur. For Job 25:22 says:
But flesh upon him shall have pain and his soul within
him shall mourn.
105 Vol. 3, folio 141b.
106yol. 3, folio 141a.
The Soul of the Kabbalah 113
At the moment of death the Nephesch, in its lower form as the
Etheric Body, ceases to exist and disintegrates and this is the decomposi-
tion state. The Nephesch in its higher fOIDl as the Astral Body is then cut
loose from its ties of the physical body. Since it now has a Ruach to give
it impetus, it ends up in what might be called a wandering state. Some
have considered that the Gehinnon is merely a state away from the Most
High and hence the Nephesch, along with the Ruach and Neschamah,
wanders until it meets with the Yehudiam, or angelic messenger, who
takes it to the Garden of Eden where is reunited with its source.
ADAM KADMON AND HISSOVLSl07
Thou shalt know that the whole Sphere of Sensation which
surroundeth the whole physical body of a man is called "The
Magical Mirror of the Universe." For therein are represented all
the occult forces of the Universe projected as on a Sphere, con-
vex to the outer, but concave to man. This sphere surroundeth
the physical body of a man as the Celestial Heavens do the
body of a Star or Planet, having their forces mirrored in its
atmosphere. Therefore its allotment or organisation is a copy of
the Greater World or Macrocosm. In this "Magical Mirror of
the Universe," therefore, are the Ten Sephiroth projected in
the form of the Tree of Life as in a solid sphere.
A man's physical body is within the Ten Sephirorh project-
ed in a Sphere. The divisions and parrs of the body are formed
from the Sephiroth of the Tree of Life, thus.
108
Kether is above the Crown of the Head, and represents a
crown which indeed is powerful, but requires one worthy to
wear it. In the crown of the head is placed the faculty of
Neschamah, which is the power of Aspiration unto that which
is beyond. This power of Neschamah is especially attributed
l07 This document was originally called "Mtcrccosm-Man" and issued in the Golden Dawn (and was
the basis for Israel Regardie's book The MidiJlePillar) at the Zelator Adeptus Minor level. lr con-
cerns much of the above information in relation to the body of man and different to the above
texts as far as format goes bur is nevertheless an interesting document that is to a certain extent
based on the work of de Leiningen.
lOB This view of a Tree of Life on both the fronr and back of Man differs from the Regardie associa-
tion as given in the "Middle Pillar" and falls in with the diagrams of Wesrcon as given in his
papers "The Tree of Life in the Celestial Heavens Projected as if in a Solid Sphere." A color rep-
resentation of this correct rendition is given in Robert Wang's book "Qabalistic Tarot," on the
back cover of his boob
114 The Kabbalah of the Golden Dawn
unto the Supernal Triad in Assiah, of which there are three
manifestations which are included in the general concept,
Neschamah.
From Chokmah and Binah are formed the sides of the brain
and head. Therein exist the intellectual faculties of Wisdom
and Understanding, shining into and illuminating their inferi-
or, the Ruach. They are the mansions of the practical admin-
istration of the intellect, whose physical shewing forth is by
reflection in Ruach. In the Magical Mirror of the Universe, or
the Sphere of Sensation, Man is placed between four pillars of
the Tree of Life as projected in a sphere. These keep their
place and move not.
But the Man himself places in his Sphere of Sensation that
point of the zodiac which ascended at the moment of his birth
and conception (for the same degree of the Zodiac ascendeth
at both, otherwise the birth could not take place).109That is
to say that at those times the same degree of the Zodiac is
ascending in the East of the Heavens of the Star whereon he is
incarnated. Thus doth he remain during that incarnation fac-
ing that particular point in his sphere of sensation. That is to
say this sphere dothnot revolve about the physical body.
From Chesed and Geburah are formed the arms. Therein
exist the faculties of operative action, wherefore at their
extremities are the symbols of the Four Elements and the Spir-
it, thus:
Thumb - Spirit
Third Finger - Fire
Index Finger - Water
Little Finger - Air
Second Finger - Earth
The arms are the manifestors of the executive power of the
Ruach and therein are the faculties of touch strongly
expressed.
From Tiphareth is formed the trunk of the body, free from
the members, and therein as in a receptacle of influences are
situated the vital organs.
le9For a full descriptive process of this statement one could do no better than study Alice Bailey's
Esoteric Astrology, which seems to amplify what Mathers was trying to say here.
BINAI-l
GEBURM-\
The Soul ofthe Kabbalah 115
FRONT 51DE.
KETHE.R K E ' T ~ E R .
The Kabbalah and Man
The blood is Spirit mingled with and governing the watery
principle. The lungs are the receptacles of Air which tern-
pereth the blood as the wind doth the waves of the sea-the
mephitic impurities of the blood in its traversal of the body
requiring the dispersing force of the Air, even as the sea, under
a calm, doth putrify and become mephitic.
The heart is the great centre of the action of Fire, lending
its terrible energy as an impulse unto the others. Thence
cometh from the fiery nature the red colour of the blood.
The part above the heart is the chief abode of the Ruach,
as there receiving and concentrating the other expressions
of its Sephirorh. This part is the central citadel of the body
116 The Kabbalah of the Golden Dawn
and is the particular abode of the lower and more physical
wilL The higher will is in the Kether of the body. For the
higher will to manifest, it must be reflected into the lower
will by Neschamah. This lower will is immediately potent in
the lower membranes and thus, in the region above the
heart, is the lower will seated like a King of the body upon
its throne.
The concentration of the other faculties of the Ruach in
and under the presidency of the Will, at the same time reflect-
ing the administrative governance of Chokmah and Binah, is
what is called the human consciousness. That is, a reflection
of the two creative Sephiroth under the presidency of the Four
Elements, or the reflection of Aima and Abbaas the parents of
the human Jehovah. But the human Neschamah exists only
when the higher Will is reflected by the agency of aspiration
from Kether into the lower body, and when the flaming letter
Shin is placed like a crown on the Head of Microprosopus.
Thus only doth the human will become the receptacle of the
higher Will and the action of Neschamah is the link there-
with. The lower will is the human Jehovah-an angry and
jealous God, the Shaker of the Elements, the manifestor in the
life of the body. Bur illuminated by the higher Will, he
becometh Yeheshuah, no longer angry and jealous, but the
self-sacrificer and the Atoning and Reconciling One.
This as regards the action of the more physical man.
Unto this Ruach also are presented the reflections of the
Macrocosmic Universe in the Sphere of Sensation. They sur-
round the Ruach which, in the natural man, feeleth them but
vaguely and comprehendeth them not. The faculties of the
Earth are shown forth in the organs which digest and putrify,
casting forth the impurities, even as the Earth is placed above
the Qlippoth.
Thou wilt say, then, that the Ruach cannot be the reason-
ing mind, seeing that it reflecreth its reason from Chokmah to
Binah-but it is the executive faculty which reasonerh, which
worketh with and cornbineth the Principia of Chokmah and
Binah so that the parts of Chokmah and Binah which touch
the Ruach are the initiators of the reasoning power. The rea-
son itself is a process and but a simulacrum of the action of the
higher Wisdom and Understanding. For Air is not the Light-
only the translator of the Light. Yet without the Air, the oper-
ations of the Light could not so well be carried out. The word
Ruach, Spirit, also meaneth Air. It is like a thing that goeth
The Soul ofthe Kabbalah
out thou knowest not whither, and cometh in thou knowest
not whence.
The wind bloweth where it Iisteth, and thou hearest
the sound thereof, but canst not tell whence it cometh
nor whither it goeth. So is everyone that is born of the
Spirit.
This Air, the Ruach, perrneaterh the whole physical body
but its concentrated influence is about the heart. Yet, were it
not for the boundary force of Chokmah and Binah above, of
the sphere of sensation surrounding it, and of Maikuth below,
the Ruachcould not concentrate under the presidency of the
Name, and the life of the body would cease.
Thus far concerning the Ruach as a whole, that is, the
action of the Will in Tiphareth.
From Netzach and Hod are formed the thighs and legs,
and they terminate in the symbols of five, as do the arms; but
they are not so moveable, owing to the effect of Malkuth. In
them are placed the faculties of support and firmness and bal-
ance; and they show the more physical qualities of the
Ruach. They are the affirmation of the 'Pillars of the Sephi-
roth, as answering to the passive, the arms more answering to
the two pillars which are Active. They are the columns of
the Human Temple.
From Yesod are formed the generative and excretory
organs, and therein is the seat of the lower desires, as bearing
more on the double nature of, on the one hand, the rejection
of the Qlippoth, and on the other hand the simulacrum of
the vital forces in Tiphareth. It is the special seat of the auto-
matic consciousness. That is, not the Will, but the simulacrum
of the Will in Tiphareth. Yesod is the lowest of the Sephiroth
of the Ruach, and representerh "Fundamental Action." It
therefore governeth generation. In Yesod is therefore the
automatic consciousness or simulacrum of the Will. This
automatic consciousness is to the Nephesch what the Daadi
action is to the Ruach. Thus, therefore, there being a simu-
lacrumor reflection of the heart and vital organs in the parts
governed by Yesod, if the consciousness of the Tiphareth be
given unto this wholly, it shall pave the way for disease and
death. For this will be a withdrawing of the vital forces of the
Name, which are in the citadel of Tiphareth, to locate them
in Yesod, which is a more easily attacked position. For the
117
118 The Kabbalah of the Golden Dawn
automatic consciousness is the translator of the Ruach unto
the Nephesch.
From Malkuth is formed the whole physical body under the
command and presidency of the Nephesch. The Nephesch is
the subtle body of refined astral Light upon which, as on an
invisible pattern, the Physical Body is extended. The Physical
Body is permeated throughout by the rays of the Ruach, of
which is the material completion. The Nephesch shineth
through the material Body and formeth the Magical Mirror or
Sphere of Sensation. This Magical Mirror or Sphere of Sensa-
tion is an imitation or copy of the Sphere of the Universe. The
space between the physical and the boundary of the sphere of
Sensation is occupied by the ether of the astral world; that is
to say, the container or recipient of the Astral Rays of the
Macrocosm.
The Nephesch is divided into its seven Palaces, combining
the Sephirotic influences in their material forms. That is, the
world of passions dominated by the Ruach, or by the world
which is beyond. That is, its Sephiroth are passionate, express-
ing a passionate dominion. Thus its three Supernal Sephirorh,
Kether, Chokmah and Binah, are united in a sense of feeling
and comprehending impressions. Its Chesed is expressed by a
laxity of action. Its Geburah by violence of action. Its
Tiphareth is expressed by more or less sensual contemplation
of beauty, and love of vital sensation. Its Hod and Netzach, by
physical well-being and health. Its Yesod, by physical desires
and gratifications. Its Malkuth, by absolute increase and dom-
ination of matter in the material body.
The Nephesch, is the real, the actual body, of which the
material body is only the result through the action of the
Ruacli, which by aid of the Nephesch, formeth the material
body by the rays of Ruaciv, which do not ordinarily proceed
beyond the limits of the Physical Body. That is to say, in the
ordinary man the rays of Ruach rarely penetrate into the
sphere of Sensation.
Shining through infinite worlds, and darting its rays
through the confines of space, in this Sphere of Sensation is a
faculty placed even as a light is placed within a lantern. This is
a certain sense placed in an aperture of the upper part of the
Ruach wherein act the rays from Chokmah and Binah which
govern the reason-Daath. This faculty can be thrown down-
wards into the Ruach, and thence can radiate into the Neph-
esch. It consists of seven manifestations answering to the
The Soul of the Kabbalah
Hexagram, and is like the Soul of Microprosopus or the Elo-
him of the human Tetragrammaton. Therefore in the head,
which is its natural and chief seat, are formed the seven aper-
tures of the head. This is the Spiritual Consciousness as dis-
tinct from the human consciousness. It is manifested in seven
as just said or in eight if Daad: be included. The Father is the
Sun (Chokmah). The Mother is the Moon (Binah) The Wind
beareth it in his bosom (Ruach). Its nurse is the Earth (Neph-
esch). The power is manifested when it can be vibrated
through the Earth.
The following is the true attributions of the seven apertures
of the head:
Right Ear - Saturn
Left Ear - Jupiter
Right Eye - Sol
Left Eye - Luna
Mouth - Mercury (who is the messenger of the Gods)
Right Nostril - Mars
Left Nostril- Venus
These latter represent here the sonoriferous sense. The
right and left eye, the luminous sense, as the Sun and Moon
are the luminaries of the Macrocosm. The right and left nos-
trils through which the breath passes, giving strength to the
physical body, are under Mars and Venus. The mouth is under
Mercury, the messenger and the Speaker.
This spiritual consciousness is a focus of the action of
Neschamah. The lower will-power should control the descent of
this spiritual consciousness into the Ruach, and thence into the
Nephesch, for the consciousness must descend into the Neph-
esch before the images of the Sphere of Sensation can be per-
ceived. For it is only the rays of this consciousness permeating
the Ruach that can take cognizance thereof. This faculty of the
spiritual consciousness is the seat of Thought. Thought is a
Light proceeding from the radiation of this spiritual conscious-
ness, traversing the Ruach as Light traverseth Air, and encoun-
tering thereafter the symbols reflected in the sphere of
Sensation, or magical mirror of the Universe. These symbols
are by its radiation of (i.e., that of the Thought) reflected again
into the Spiritual Consciousness where they are subjected unto
119
120 The Kabbalah ofthe Golden Dawn
the action of the Reasoning Mind and of the LowerWill. That
is, in the ordinary natural man when awake, the thought
acteth through the Ruach, subject when there to the action of
the Lower Will, and submitted to the reasoning power derived
as foresaid from Chokmah and Binah.
But in the ordinary man when sleeping, and in the mad-
man, the idiot, and the drunkard, the process is not quite the
same. In the sleeping man, the concentration of the Ruach in
his heart during the waking time hath produced a weakening
of the action of the Ruach in its subsidiary Sephiroth in the
Physical Body. To preserve the salutary conjunction of the
Ruach with the Nephesch in the physical body (whose limits
are fixed by the Sephiroth of the Ruach) it is necessary to
weaken the concentration in Tiphareth to repair the strain
which is produced by the concentration of the Ruach therein
during the waking state. This reflux of the Ruach into its sub-
sidiary Sephiroth produceth naturally a weakening of the
Lower Will; and the Ruach, therefore, doth not reflect so
clearly the Reasoning Faculty. Wherefore, the thought of the
spiritual consciousness reflecteth the image in a c ~ n f u s e d
series, which are only partially realized by the Lower Will.
(This is as regards the ordinary natural man in sleep.)
In the madman, as considered apart from obsession
(thought-obsession is frequently the accompaniment of mania
and still more frequently its cause), the thought and lower will
are very strongly exercised to the detriment of the reasoning
faculty. That is, that there is an alliance between the two for-
mer which overpowereth the action of Chokmah and Binah in
the latter.
Monomania is shown in the consideration of only one cer-
tain symbol which is too attractive to the Will. A chain of
thought is simply a graduated vibration arising from the con-
tact of a ray of thought with a symbol. If controlled by reason-
ing power and licensed by the Will, such vibrations will be
balanced and of equal length. But if uncontrolled by the Lower
Will and the Reason, they will be unbalanced and inharmo-
nious. (That is, of uneven length.)
In the case of the drunkard, the equilibrium of the Sphere
of Sensation and consequently of the Nephesch, is disturbed.
In consequence the thought rays are shaken at each vibration,
so that the sphere of sensation of the Nephesch is caused to
rock and waver at the extremities of the physical body where
the Ruach action is bounded. The thought therefore is dazzled
The Soul of the Kabbalah
by the symbols of the Sphere of Sensation, in the same way as
the eyes can be dazzled in front of a mirror if the latter be shak-
en or waved. The sensation therefore then conveyed by the
thoughts is that of the Sphere of Sensation oscillating and
almost tevolving about the physical body, bringing giddiness,
sickness, vertigo and the loss of idea of place and position.
Nearly the same may be said of Seasickness, and the action of
certain drugs.
Restoration of the equilibrium of the Sphere of Sensation
after this naturally produceth a slackening of the concentra-
tion of the Ruach in Tiphareth, whence sleep is an absolute
necessity to the drunkard. This is so imperative that he cannot
fight against the need. If he does so, or if this condition be
constantly repeated, the thought rays are launched through
the Sphere of Sensation so irregularly and so violently that
they pass its boundary without either the Lower Will or the
Reasoning Power or even the Thought itself consenting there-
to; and the latter is therefore without the protection of the
will. Thence arise the conditions of delirium tremens, and an
opening is made in the Sphere of Sensation which is unguard-
ed, and through which hostile influence may enter. But this
latter cometh under the head of obsession.
All thought action in the spiritual consciousness originarerh
in radiation, and radiation is as inseparable from the spiritual
consciousness as it is from Light.
The Spiritual Consciousness is the focus of the action of the
Neschamah. The spiritual consciousness is, in its turn, the
Throne or Vehicle of the Life of the Spirit which is Chiah; and
these combined form the Chariot of that Higher Will which is
Kether. Also it is the peculiar faculty of the Neschamah to aspire
unto that which is beyond: The Higher Will manifests itself
through Yechidah. The Chiah is the real Life Principle, as dis-
tinct from the more illusionary life of the Physical Body. The
Shining Flame of the Divine Fire, the Kether of the Body, is the
Real Self of the Incarnation. Yet but few of the sons of men
know or feel its presence. Still less do they belong in or com-
prehend those Higher Potencies-Angelic, Archangelic or
Divine, of which the manifestation directly touching Yechidah
is the Higher Genius.
This Yechidah in the ordinary man can but rarely act
through the spiritual consciousness, seeing that for it to do so
the King of the Physical Body, that is [he Lower Will, must
rise from his Throne to acknowledge his superior. That is the
121
122 The Kabbalah of the Golden Dawn
reason why, in some cases, in sleep only doth the Higher Will
manifest itself by dream unto the ordinary man. In other cases
it may be manifested; at times through the sincere practice of
religious rites, or in cases where the opportunity for self-sacri-
fice occurreth. In all these cases the Lower Will hath for a
moment recognized a higher form of itself, and the YHVH of
the man hath reflected from the Eternal Lord of the Higher
Life. This Yechidah is the only part of the man which can truly
say-EHEIEH, I am.
This is then but the Kether of the Assiah of the Microcosm,
that is, it is the highest part of man as Man. It is that which
toucheth, or is the manifestation of a higher and greater range
of Being. This Yechidah is at the same time the Higher
Human Self and the Lower Genius, the God of the Man, the
Atziluth of his Assiah, even as Chiah and Neschamah from
his Briah, and Ruach his Yetzirah. This is the Higher Will and
the Divine Consciousness, as Daath is the Spiritual Con-
sciousness, Tiphareth the Human Consciousness, and Yesod
the Automatic Consciousness.
It is the Divine Consciousness because it is the only part of
man which can touch the All-potent forces. Behind Yechidah
are Angelic and Archangelic Forces of which Yechidah is the
manifestor. It is therefore the Lower Genius or Viceroy of the
Higher Genius which is beyond. an Angel Mighty and Terri-
ble. This Great Angel is the Higher Genius, beyond which are
the Archangelic and Divine.
Recall the Tiphareth clause of an Adeptus Minor: "1further
solemnly promise and swear that with the divine permission I
will from this day forward apply myself unto the Great Work
which is so to purify and exalt my spiritual nature, that with
the Divine Aid I may at length attain to be more than
Human, and thus gradually raise and unite myself to my High-
er and Divine Genius, and that in this event, 1will not abuse
the great power entrusted unto me."
Note that this clause answereth unto Tiphareth, seeing
that it is the Lower Will that must apply itself unto this
work, because it is the King of the Physical Man. All the
Shining Ones (whom we call Angels) are microcosms of the
Macrocosm Yetzirah, even as Man is the microcosm of the
Macrocosm of Assiah. All Archangelic forms are microcosms
of the Macrocosm of Briah, and the Gods of the Sephiroth
are consequently the Microcosms of the Macrocosm of Atzi-
luth. Therefore apply this perfecting of the Spiritual Nature
The Soul of the Kabbalah
as the preparation of the Pathway for the Shining Light, the
Light Divine.
The evil persona of a man is in the Sphere of the Qlippoth,
and the devils are the microcosms of the Macrocosm of the
Qlippoth. This evil persona hath its parts and divisions, and of
it the part which toucheth the Malkuth of the Nephesch is its
Kether. Tremble therefore at the evil forces which be in thy
own evil persona. And as above the Kether of a man are his
Angelic and other forms, so below the Malkuth of the Evil
Persona are awful forms, dangerous even to express or think of.
SHEKINAH110
THE FEMININE FACE OF GOD
123
Possiblyone of the most confusing theories within Kabbalistic teaching is
that of the Shekinah. Within the Golden Dawn's Outer Order the Shek-
inah, or more simply the female aspect of the deity, is only briefly men-
tioned. A number of the Order's critics have often felt that the Order was
too patriarchal. This applies, if at all, however, only to the levels up to the
Inner Order, for the rituals of the 6=5 upwards are under the guidance of
the Shekinah or Matrona as it is sometimes called, and the apparent
patriarchal aspect is then reversed.
To describe the function of the Shekinah is very difficult because
many of the mystics, who recorded seeing the Shekinah, found that it
appeared on many different levels and this is the point of confusion. The
Shekinah is very closely allied, though not identical with the soul, both
on individual and group levels. Its relationship with the soul is close and
strong, not unlike that between womb and fetus, for the Shekinah is the
aspect of God that cradles and nurtures the soul. It is also called Eden
(the Upper Eden). In the Zohar
lll
we are introduced to the Shekinah in
the feminine word "mihalekh," which is the voice of God heard in the
Garden of Eden "in the coolness of the day."1l2 When applied to the
tribes of Israel, the Shekinahguided them in Exodus 13:21. A reference
to this guidance is also found in Psalms (85:13) where it states that "the
Just One goes before him and shall deliver him fromhis steps," which also
110This word refers to something dwelling within.
111Part 1, folio 76a.
124 The Kabbalah of the Golden Dawn
relates to Exodus. The first separation of the Shekinah occurred during
the Deluge. The Lesser Hecaloth text tells us that the first generation
denied the Lord and went to idol-worshipping, and the only man worthy
of being saved was Enoch, 112who was taken up into the heavens with the
Shekinah. Once removed from the earth, rhen the destruction began,
and man had to begin all over again. The Shekinah in man in the second
generation was a separate entity in itself and divided. The Four Kerubs
are the Throne on which the Shekinah rests.
This notion of the cleaving of the Spirit associated with the Shek-
inah is not confined to its active part in guiding the Tribes ofIsrael. It can
also be found in the association of the Shekinah and the Torah which was
was written under her influence. Once the Torah is truly understood then
one is in direct contact with the Shekinah.
At this point we have the Shekinah manifesting on two levels. The
first is the higher echelon or upper level of Eden, and the second is the
influence of the Law. The experience of the Shekinah manifesting as
guide during Exodus actually comes through the understanding of the
Torah. At this point there is not really a separation from the masculine
concept of deity, for God is Elohim, both masculine and feminine, and
the Shekinah shone through and led them through the Torah.
There are some early references to the Shekinah in Kabbalistic texts
but the first one of any substantial importance is in the Bahir where the
analogy is with the Matrona in the King's chamber, who could not be
seen by her children, for she was hidden. The analogy here is considered
by some to be the development of the Sephiroth, with the Shekinah
being allotted to Binah, while the children are the seven lower Sephi-
roth, who are cut off from the Mother by the Abyss. We are told in the
Zohar
114
that the Lord God Jehovah is plural, for he is also called Elohim,
showing up the feminine source within. On a more personal level, the
Shekinah is often referred to as an angel. She was the angel that appeared
to Moses,115 although to Jacob
1l 6
she appeared as Rachael, 117 and to
Abraham she was Adonai.
1l 8
The Zobar states
119
that the Shekinah
abides in all women, and man can come to know the Shekinah through
a wife, but fails if he has none. For in all true matrimonial unions the
112 Genesis 3:8.
113Both Enoch and Meratron art: considered the same in some texts.
114Pan 2, folio 161 b-162a.
The Soul of the Kabbalah 125
Shekinah hovers overhead between husband and wife.120The Shekinah
is also the Union of Metatron (the male) and Sandalphon through the
central pillar of the Tree of Life. Some Kabbalistic authors, such as Waite,
have ascribed the Middle Pillar to the Shekinah, but this I feel is an error.
The Middle Pillar is a sheath that allows the energies of the Shekinah to
unite so Elohim is formed.
l21
A good analogy here is with Kundalini
Yoga. The spine for the Shekinah is aligned with Shatki, the energy that
resides in the base of the spine, and closely allied with Malkuth. This
energy then works its way up the spine through two channels, Ida and
Pingala, releasing her energy at various stops or chakras and striving for
the union in the godhead. III
The Talmud informs us that man and his Shekinah were separated
when Adam left Eden "enthroned above a cherub under the Tree of Life,
her splendour being 65,000 times greater than the sun." The Shekinah
then followed Adam and will continue to do so until he has achieved his
rightful place back in the Garden of Eden.
115Part 5, folio 187a.
116In Genesis 48,16 we are told "me angel which redeemeth me from evil," uttered by Jacob.
117See the Countenance section to fullyexplain this.
113Who was said to have descended from the second heaven.
119Part 2, folio 228b.
120Talmud Shabbarh 55b; Bereshtrh Rabba 98,4 ere.
121 I mustagreewith Shuster in his book Crowley's Apprentice, page 121, where he gives a description
of the dual polarity in the Middle Pillar. a point Francis King feels is nor valid in his TantraFar
Westerner.
In See TheSerpent Power byArthur Avalon.
126
The Kabbalah of the Golden Dawn
The Garden of Eden before the Fall
CHAPTER EIGHT
The Garden of Eden
In the Golden Dawn Practicus Grade, associated with the Sephirah of
Hod, the candidate is shown a diagram of the Garden of Eden before the
Fall and the following explanation is given by the Hierophant:
Before you is represented the symbolism of the Garden of
Eden. At the summit are the Supernal Sephiroth, summed up
and contained in Aima Elohirn, the Mother Supernal, the
Woman of the 12th chapter of the Apocalypse clothed with
the Sun and the Moon under her feet and upon her head a
crown of 12 stars, Kether. And whereas the name Tetragram-
maton is joined to the Elohim, when it is said Tetragramma-
ton Elohim planted a Garden Eastward in Eden, so this
represents the power of the Father joined thereto in the
Glory from the Face of the Ancient of Days. And in the Gar-
den were the Tree of Life, and the Tree of Knowledge of
Good and Evil, which latter is from Malkuth, which is the
lowest Sephirah between the rest of the Sephiroth and the
Kingdom of the Shells, which latter is represented by the
Great Red Dragon coiled beneath, having seven heads (the
seven infernal Palaces) and 10 Horns (10 averse Sephiroth
contained in the seven Palaces). And a River Nahar went
127
128 The Kabbalah of the Golden Dawn
forth out of Eden (namely the Supernal Triad) to water the
Garden (the rest of the Sephirorh) and from thence it was
divided into four heads in Daath, whence it is said; "In Daath
the depths are broken up and the clouds drop down dew."
The first head is Pishon which flows into Geburah "where
there is gold," it is the River of Fire. The second head is
Gihon, the River of Waters, flowing into Chesed. The third is
Hiddekel, the River of Air flowing into Tiphareth. And the
fourth river which receiveth the virtue of the other three is
Euphrates which floweth down upon Malkuth the Earth. This
river going forth out of Eden is the River of the Apocalypse, of
the Waters of Life, clear as crystal, proceeding out of the
Throne of God and the Lamb, on either side of which was the
Tree of Life bearing 12 manner of fruit. And thus do the Rivers
of Eden form a Cross, and on that Cross the great Adam the
Son who was to rule Nations with a rod of iron is extended
from Tiphareth and his arms are stretched out to Gedulah and
Geburah. And in Malkuth is Eve, the completion of All, the
Mother of All, and above the Universe she supporteth with
her hands the Eternal Pillars of the Sephiroth."
The Golden Dawn approach, from this description, is a combina-
tion of the traditional Judaic and the Christian. The Zohar
123
tells us that
God planted Man, as Israel, in the Lower Garden of Eden, 124from which
man was formed from the Middle column, along with Eve, as two distinct
entities from the single source that would never be separated, the branch-
es of the Tree being the purity and guardians ofYHVH's teaching. Only
when the teaching is accepted by mankind (as Israel) will the knowledge
and benefits of the fruits of knowledge, being born in Malkuth at the base
of the Tree of Life, benefit everyone, as from this fruit all will eat, from
the one Tree.
As shown by the diagram on page 126, Metatron (or Enoch) came
down from the Supernal Eden to the Lower Eden to protect it from the
Qlippoth who were trying to climb to the source of Light. The problem
was that the vessels of the Sephiroth were formed from Chaos or Tohou
and were imperfect, and could not hold the light emanating from above.
l2J Part I. folio 25a-26b, was the basts of this Mathers explanation of the Garden of Eden before the
Fall.
124 The Garden is the Shekmah on earth while Eden is the Supernal Mother, two levels of the Shek-
inah in one fonn.
The Garden of Eden 129
In many respects, it could be said that since the vessels
1Z5
were the
androgyny of Adam and Eve, that they were made imperfect. Therefore
they could not mate to perpetuate the species. It appears that they could
have carried on their own existence though rhis would have got mankind
itself nowhere fast. The separation of the female from the male was the
force that shattered the vessels and also prevented them from knowing
God as they once did when they were a complete form. This was the ban-
ishment, the lack of knowledge with God that they once had, that was
the Fall of Man, for they left the Garden of Eden through a lack of com-
munion with the Divine. This did not happen overnight, nor in the 42
days as given byJacob Boehme, but over a period of time.
Going to a completely different type of approach, it appears that
man, in the beginning, had control of the shaping of his body, or was not
yet quite flesh. In Genesis we find Adam saying
126
"This is now bone of
my bones and flesh of my flesh." Psychics such as Edgar Cayce have stat-
ed that man in this early time was much aligned to semi-matter, and once
the flesh was formed so was the urge to procreate, and the sexual urge
between Adam and Eve began to polarize. 127 The Qlippoth that Meta-
tron
l 28
had to protect them from was in fact the pull of the earth and its
desires in the material form, for this pull made them more dense, and as
such, they lost their state as energy or semi-energy. Metatron was a man
who could rise above the power of the material and could guide the oth-
ers to follow in his footsteps. The Zohar states that Adam and Eve ate
from the vine and suggests procreation attempts that were made were
unsuccessfull/" at first. It may be, however, that they were simply not
ready for it, for they themselves had not yet fully formed, let alone could
they procreate themselves.
125The Torah considers these vessels the Kmgs of Edom, though this theory will be dealt with in the
Garden of Eden after the Fall.
126Genesis 2:23
127 See Edgar Cayce'sStory of the Old Testament hy Robert Krajenke (Edgar Cayce Foundation, 1973).
128 Who is also associated with Adam or a form of him.
129 Part 1, folio 192a.
130 The Kabbalah of the Golden Dawn
The Garden of Eden
THE GARDEN OFEDEN
The Golden Dawn description of this diagram is as follows:
The outer circle is the enclosing Paradisiacal Wall guard-
ed by the Kerubim and the Flame, and the seven Squares
are the Seven Mansions thereof, or the Seven Spheres,
wherein Tetragrammaton Elohim planted every Tree
which is pleasant and good for food, symbolized by the
Palm Trees on the Veil of the Tabernacle, and the Door
The Garden ofEden
of the Holy of Holies in the Temple. But in the midst is
the Tree of Life, the Throne of God and the Lamb.
Twelve are the Foundations and Twelve are the Gates,13°
shown by the entrances in the drawing. the four streams
rising from one central fountain are the Rivers of Eden,
referring to the four elements proceeding from the
Omnipresent Spirit.
131
The Garden of Eden in this instance refers to the Supernal Bride as
received by the Bride below, and they are given the Seven Benedictions
so that the union will be complete. 131 These are all needed to form and
nurture the Tree of Life in Eden. In the Seventh Benediction we are told
that it represents the ten created worlds and ten aspects of joy.
GARDEN OF EDEN AFTER THE FALL
The Golden Dawn concept of the Garden of Eden after the Fall
132
does
not follow the continuity of the Garden of Eden before the Fall. The
problem that Mathers faced was that there were a number of different
Zoharic viewpoints of it.
133
Prior to the Fall he used a combination of two
different concepts and did the same with that of "after the Fall," which
primarily came form the Idra Sutra.
134
As Mathers explains it:
135
Ere the Eternal instituted the Formation, Beginning and
End existed not. Therefore, before Him, he expanded a certain
130Refer to the section of the Kabbalah and Astrology for a fuller explanation of this meaning.
131Part Four. folio 169b.
132On my original copy of this diagram Mathers made the following notes: "The first head. Death,
represents King Bela (son of Beer) from Dinhabh, and the three Dukes, Timnah, Alvah and
[etheth, The second head in Chesed, is King [obab (son of Zerah) from Bozrah. and the Duke
Aholibamah. The third head is in Geburah and is King Husham from the Ternani, and Duke
Elah. The fourth head is in Tiphareth and isKing Hadad (son of Bedad) and is from Avith, with
Duke Pinon. The fifth head in Netsach is King Samlnh from Masrekah, with Duke Kenaz. The
sixth head is in Hod and is King Saul from Rehoboth by the River, and with Duke Ternan. The
seventh head is in Yesod and is King Baal-hannan (son of Achbor) with Dukes Mibzar and
Magdiel. The eight head is in Malkuth and is King Hadar from Pau (wife of Mehetabel. daughter
of Marred, daughter of Mezahab) with Duke Eram.
m In Part 1, folio Hb, the Zollar refers to the three sinful generations of man; Enoch, the Deluge,
and the Tower of Babel. which Mathers tried to incorporate into one concept.
134You will note that in the former, the Edomite Kings are not mentioned, as they are in the latter.
l3S The quotes are taken from the Philosophus Ritual from a number of sections and have been amal-
gamated together into a cohesive pattern so that the aim of this ritual, or at least one layer of it,
is quite clear in its teaching about the Fall, which is mainly Isaac Luria's viewpoint.
132 The Kabbalah of the Golden Dawn
veil, and therein He instituted the Primal Kings. And these
are the Kings who reigned in Edam before there reigned a
King over Israel: but they subsisted not when the earth was
formless and void. Behold, this is the reign of Edom; and when
Creation was established, 10 this is the reign of Israel. And the
Wars of the Titanic Force in the Chaos of Creation, 10 these
are the Wars between them. From a Lighrbearer of insupport-
able brightness proceeded a radiating Flame, hurling forth like
a vast and mighty hammer whose sparks were the Primal
Worlds. And these sparks flamed and scintillated awhile, but
being unbalanced they were extinguished. Since 10, the Kings
assembled, they passed away together. They themselves
beheld, so were they astonished, they feared, they hasted away.
And these be the Kings who reigned in Edom, before there
reigned a King in Israel ... 136
The Dukes of Edam were amazed, trembling took hold of
the Mighty of Moab. Lord when Thou wentest out of Seir,
when thou marchedst out of the field of Edom, the earth trem-
bled and the Heavens dropped, the Clouds also dropped water.
Curse ye Meroz said the angel of the Lord, curse ye bitterly to
the inhabitants thereof; because they came not to the help of
the Lord, to the help of the Lord against the Mighty. The river
Kishon swept them away, that ancient river, the River Kishon.
o my Soul, thou hast trodden down strength! He bowed the
Heavens, also, and came down and the Darkness was under His
Feet. At the brightness that was before Him, the thick clouds
passed, hailstones and flashings of Fire. The Lord thundered
through the heavens and the highest gave forth his Voice, hail-
stones and flashings of Fire. He sent out his arrows and scat-
tered them: he hurled forth His Lightnings and destroyed them.
Then the channels of the Waters were seen and the Foun-
dations of the World were discovered. At Thy rebuke, 0 Lord,
at the blast of the Breath of Thy nostrils, the Voice of Thy
thunder was in the heavens and Thy Lightnings lightened the
World. The Earth trembled and shook. Thy way is in the sea
136 Mathers explains this more SImplyin the Introduction to The Kabbalah Unveiled: "... According
to the Qabalah, before the complete form of the Heavenly Man (10 Sephiroth) was produced,
there were certain primordial worlds created, hut these could not subsist, as the equilibrium of bal-
ance was not vet perfect, and they were convulsed by the unbalanced force and destroyed. These
pnmordial worlds are called 'Kings of ancient time,' and the 'Kings of Edom who reigned before
the monarchs of Israel.' In this sense, Edam is the world of unbalanced force, and Israel is rhe bal.
anced Sephirorh (Gen. 26:31). This important fact, rhat the worlds were created and desrroyed
prior to the present creation, is again and again reiterated in the Zahar."
The Garden ofEden
133
The Garden of Eden after the Fall
134 The Kabbalah of the Golden Dawn
and Thy Path in the Great Waters and Thy Footsteps are not
known ... 137
... Eloah came from Teman of Edam and the Holy One
from Mount Paran. His Glory covered the Heavens and the
earth was full of His praise. His brightness was as the Light. He
had Karmaim in His hands and there was the hiding of His
Power. Before Him went the pestilence and flaming Fire went
forth at His feet. He stood and measured the Earth. He beheld
and drove asunder the Nations. And the Everlasting Moun-
tains were scattered, the Perpetual Hill did bow; His ways are
everlasting. I sawthe tents of Cushan in affliction and the cur-
tains of the land of Midian did tremble ...
The 20har gives us further information on Adam and Eve, noting
that they were separated for 130 years. Apparently during this time both
had intercourse with creatures,138 and from this demons and elementals
were formed. None could return to the Garden of Eden, which was
guarded by a Cherub with a Flaming Sword.
III The Golden Dawn also adapted the Tarot Trump "Blasted Tower" to this theme.
us Part 1, folio 54-55a.
CHAPTER NINE
THE QLIPPOTH
139
These be they who are Unclean and Evil, even the Distortion
and Perversion of the Sephiroth, the fallen restriction of the
Universe; the rays of the Coils of the Stooping Dragon. Eleven
are their classes, yet Ten are they called; seven are the heads
and yet an eighth head arises. Seven are the Infernal Palaces,
yet do they include Ten.
In the Tree of Life, by the Waters of the River, in the Gar-
den of Wisdom, is the serpent of the Paths; it is the Serpent of
the Celestial Eden. But the Serpent of the Temptation is that
of the Tree of Knowledge of Good and Evil; the antithesis and
opposer of the other: the Red Coiled Stooping Dragon of the
Apocalypse, the Serpent of the Terrestrial Eden.
Regard thou therefore the Celestial Serpent as of Brass,
glistening with green and gold, the colours of vegetation and
of growth. Banish thou therefore the evil and seek the good,
thou who wouldst know the Life of Ages, thou who would fol-
139This paper,of which Matherswasthe author,wasgiven out at 4== 7 level and is an amalgamation
of the statements on the Qlippoth forces made during the Outer Order rituals.
135
136 The Kabbalah of the Golden Dawn
low in the footsteps of our Master, 0 Brother of the Order of
the Golden Dawn'. For as Moses lifted up the Serpent in the
Wlldemess, even so must the Son of Adam must be lifted up,
raised through the balance of Strife and of Trial, to the path-
way of the Eternal Life. And when like our master, thou art
extended on the Tree through suffering and through pain, let
thy countenance be raised up towards the Light of the Holy
One to invoke the Divine Brightness, not for thyself, but for
those who have not yet attained unto the Pathway, even
though they be thy tormentors. Balanced between the spiritu-
al and the Material, the type of the Reconciler, remember the
symhol of the Brazen Serpent. 140 Mark thou well the differ-
ence between the two Serpents, for before the Serpent of Brass
of numbers, the Serpent of Fire could not stand.
But at the Fall, the Serpent of Evil arising in the Tree sur-
rounded Malkuth, and linked her thus unto the Outer and the
Qlipporh, for this is the Sin of the Fall, even the separation of
the Material Plane from the Sephiroth through the interposi-
tion of the Coils of the Stooping Dragon.
Thus therefore must Malkuth be cleansed and this is the
Redemption to come. For also Christ expiated not Sin tit! after
he had overcome the Temptation. But surely all things in the
Creation are necessary, seemg that one existeth not without
the other. And the evil also helpeth the Work, for thus the
greater and more intense the darkness, by so much the more
doth the Light become bright by contrast and draweth, as it
were, increased force from the Blackness.
INFERNAL HABITATIONS141
The Zahar tells us142 that while God took six days to create the world, the
infernal regions of man were created at night in the mirror image of the
world above them. At the point where both day and night merge the ele-
ments were mixed and unsettled, forming a division in the waters (of the
first day). Due to this imbalance between the first and second day, the
third was created to finish the work of the second.
140 This wdl be discussed fullylater In rbe text.
1 4 ~ The nr iginul text in this section consisted of little more than what was given in the Ritual. I have
taken the hbcrtv of rewriting this pan or the paper with a more fuller expiananon.
142 Parr I, folio 46a-47a.
r- -- ~
The Qlippoth
Infernal Habitations I'! >
137
In the diagram above, the firsr circle shows rhe W"lcr of Tears, for
the tears are the separur ion from the Light afrer the F"IL It is the cry of
Adam separated from the first Adam and the loss of the Shckinah. The
second circle shows the \Vaters of Creation. This represents Creation
awuv from the Light. It IS the creation of the Shells of rhe Q!lpporh
and the creation of mall from Adam. The lhlf(l circle shows the Waters
of the Ocean which ream with !lving cte<Jrures, both Good and Evil,
and it is from this that the serpent issues forth. The fourth circle is
/\H the dragrams m Thissection on the Qlippoth wert'
explanations] almost verbau:n from Rusenrorh's KllObuUl
the Golden D ~ ' I \ \ ' n (us were the:
138 The Kabbalah of the Golden Dawn
the False Sea and is the Astral World, the place where deception and
reflection are confused. The Four Seas are also reflections of the Four
Rivers from the Garden of Eden (and also the Four Worlds), for it is they
who must nourish the seven Infernal Habitations,
On the tight side of the diagram, the lesser circles represent the 7
Earths. Though these circles are referred to as earths they should be called
states for they are states of awareness or consciousness that envelop man
at different times. They are also reflections of the Sephiroth and are part
of the Garden that man inherited that he could aspire to, for these were
left with man when he was hanished from the Garden of Eden. In many
respects these were the shells of the Kingdoms of Edom which had been
destroyed by their imperfect ability to accept God's Light, and are but
shadows of their former glory. The entire concept here is to show the fal-
sity of matter over the spirit. For the earths represent the material side of
man, his passions and desires, which eventually crumble with time as
shown by Aretz, the earth furtherest awav from the present. Some con-
sider the seven earths' periods of time or evolution to start with the pre-
sent, Thabel, considered the most perfect of them all, and lead to the less
perfect worlds, and to the fmal crumble and decay of Aretz.
1. Aretz - Dry crumbling Earth
2. Adamah - Reddish mould
3. Gia - Undulating ground, like the side of a valley
4. Neschiah - Pasture or meadow land
5. Tziah - Sandy or desert land
6. Areqa - Earth
7. Thebe! or Chaled - Mitrd earth and water
On the left-hand side of the diagram are the seven Infernal Habita-
tions. These are the experiences one will have passing through the seven
imperfect earths, as described above. Some of the names on the left are of
the angelic guardians (except the last), after whom these experiences
have been named. The guardians prevenr anyone from leaving his or her
allotted area before rhe designated time.
1. Sheol- Depths of the earth
2. Abaddon - Perdition
The Qlippoth
3. Titahion - Clay of Death
4. Bar Shasketh - Pit of Desttuction
5. Tzelmoth - Shadow of Death
6. Shaari Moth - Gates of death
7. Gehinnon - Hell
139
---,
I
Adverse Powers at the feet of the Cherub
140 The Kabbalah of the Golden Dawn
THEEVIL ANDADVERSE POWERS BENEATH THE
FEET OFTHEFOUR CHERUBS
Sephiroth Spirit Kingdom QIippoth
Kether Lilith Babel Splendor
Chokmah (strange-
Binah (beasts)
Gedulah Machaloth Greeks Whirling Fire
Geburah (serpent)
Tiphareth
Netzach Samael (ox) Medes Great Cloud
Hod
Yesod
Malkuth Rahab (ass) Edom Whirlwind
In the Mercavah vision of Ezekiel it is written: "And I
looked and behold a whirlwind came out of rhe North, a
great cloud, and Fire enfolding itself, and a Splendour on
every side, and Chasmal, the brilliance of the inner-most
flame in the midst of the Fire.
These are the Four Kerubic expressions of Force, and the Evil and
Adverse Powers broken beneath their feet are:
1. Rahab, whose symbol is a woman riding upon an ass.
2. Samael, whose symbol is a terrible demon leaping upon an ox.
3. Machaloth, a form compounded of a woman and a serpent,
and she rideth upon a serpent-scorpion.
4. Lilith, a woman outwardly beautiful but inwardly corrupt, and
putrefying, riding upon a strange and terrible beast.
To these four are attributed the Four Kingdoms, and they are also
classed under the Sephirorh as shown.
The Qlippoth 141
The Twelve Princes of the Qlippoth
THE TWELVEPRINCES OF THE QLlPPOTH
WHO ARE THE HEADS
UNDER THE MONTHS OF THE YEAR
These are the names of the Twelve Princes and Tribes of the Qlip-
poth who are the heads of the months of the year.
1. BAIRIRON - so called because they are derived from the
Fourth Evil Force; viz, Samael the Black. Their colors are dull
and black; and their form is that of a Dragon-Lion.
142 The Kabbalah of the Golden Dawn
2. ADIMIRON - whose colors are like dam
144
blood, mixed
with water and dull yellow and gray. Their form is that of lion
lizards.
3. TzELLADIMIRON - whose colours are like limped blood,
tzelil,145 bronze and crimson. They are like savage triangular-
headed dogs.
4. SCHECHIRIRON - whose colors are black, and their form
blended of reptile, insect and shell-fish, such as the crab and
the lobster, yet Demon-faced withal.
5. SHELHABIRON - whose colors are fiery and yellow and
their form like merciless wolves and jackals.
6. TZEPHARIRON - whose colors are like those of earth, and
their form is partially living yet decaying corpses.
7. OBIRIRON - whose colors are like clouds and their form
like gray bloated Goblins.
8. NECHESHETHIRON - whose color is like copper, and their
forms like that of a most devilish and human headed insects.
9. NACHASHIRON - whose colors are like serpents, and their
form like dog-headed serpents.
10. DAGDAGlRON - whose colors are reddish and gleaming,
and their form like vast and devouring flat-shaped fishes.
11. BEHEMIRON - whose arms are derived from Behemoth,
and their colors are black and brown, and their forms like
those of awful beasts, like hippopotamus and an elephant, but
crushed flat, or as if their skin was spread out flat over the body
of a gigantic beetle or cockroach.
12.NESHIMIRON - whose colors are of a stagnant gleaming
watery hue, and their forms like hideous women, almost skele-
tons, united to the bodies of Serpents and Fishes.
In the midst of the circle are placed Samael and Asmodai. The sym-
bolic form of the former is somewhat like that of the Devil of the Tarot,
but colossal and attenuated; that of Asmodai is that of a bloated and bes-
tial man, but in a crouching position.
144This is the title of the blood from the last of the ten plagues of Egypt.
145This relates to a ringed formation of colors.
The Qlippoth 143
At the Southeast Angle are placed the Evil Adam, a goat-headed,
skeleton-like giant, and the thousand- headed Hydra serpent; and the
Elder Lilith, wife of Samael, a woman with an ever-changing and distort-
ed countenance.
At the Northeast Angle is Aggereth, the daughter of Machaloth, a
fiendish witch with serpent hair, enthroned in a chariot drawn by an ox
and an ass.
At the Northwest Angle is a gigantic Scorpion with a fearful counte-
nance, but standing upright as it were and formed of putrefying water.
After him cometh the unnameable one, Abbadon, and his appearance
and symbol are of a closely-veiled, black, gigantic figure covered with
whirling wheels, and in his hand is a vast wheel whence come as it whirls,
multitudes of cat-like demons. Behind him cometh Maamah, like a
crouching woman with an animal's body crawling along the ground and
eating the earth.
And at the Southwest Angle are a winged lion and a winged horse
drawing in like a chariot the youngest Lilith, the wife of Asmodai. She is
dark, a woman to the waist, and a man below it, and she appears as
though dragging down, with her hands, small figures of men into HelL
OFTHETHREEEVIL FORCES BEFORE SAMAEL
1. This is Qematiel, whose form is that of a vast black-headed
Dragon-serpent and he uniteth under him the force of Kether
of the Internal and Averse Sephiroth.
2. This is Belial, a black, bloated Man-dragon. He who denied
God; and he that uniteth the force of the averse Chokmah.
3. This is Othiel or Gothiel, a black bloated man-insect horrible
of aspect; his breadth greater than his length; and he uniteth
the force of the averse Binah.
4. This is Samael the Black. All of these are of gigantic stature
and terrible aspect.
144 The Kabbalah of the Golden Dawn
The Evil and Adverse Tree
THE EVIL AND AVERSE
SEPHIROTH
These be the Evil and Averse Sephiroth, contained in the
Seven Palaces, and these Sephiroth have their place from
behind the holiness of the World of Assiah. And Samael the
Evil, surroundeth the whole Evil Sephiroth who are thus
eleven instead of ten.
There are eleven letters in the Hebrew word for "Lieu-
tenant Govetnor:" Esther 9:3; 11 days from Horeb, Deut.l :3;
The Qlippoth
11 curtains; The Hebrew word AY,146 were the curses of Ebal:
11were the Dukes of Edam, and so forth.
In the Evil Palaces the first containeth Kether, Chokmah and
Binah. Unto Kether is attributed Kerthiel which means "cut
off from God," Ps. 37:34. "When the wicked are cutoff ..."
And the symbolic form is that of Black Evil Giants. Also to
Kether belong the Thaumiel or Thamiel, the Bicephalous
Ones; and their forms are those of Dual Giant Heads with bat-
like wings. They have not bodies for they are those that seek
continually to unite themselves unto the bodies of other
beings and forces.
Unto Chokmah are referred to the Dukes of Edam; and the
Zogiel (from Og of Bashan) or as it is sometimes written
Ghogiel or Oghiel, and they attach themselves unto lying and
material appearances, and their form is like that of Black-Evil
Giants with loathsome serpents twined round them.
Unto Binah are referred the Satorial at Harasiel, the Con-
cealers and Destroyers whose forms and appearances are as
gigantic black veiled Heads with Horns, and hideous eyes seen
through the veil, and they are followed by evil centaurs. These
are also called Seriel, from Esau, because of their hairiness.
The Second Palace contains Chesed, unto which are attrib-
uted the Gagh Shekelah, the Disturbing Ones, and their sym-
bolic forms are those of black cat-headed giants. They are also
called Aziel, Charariel and Agniel.
The Third Palace containeth Geburah, whereunto are
attributed Golahab, or Burners with Fire, otherwise called
Zaphiel, and their forms are those of enormous black heads
like a volcano in eruption.
The Fourth Palace containeth Tiphareth whereunto are
attributed Zamiel, and they are great black giants, ever work-
ing against each other.
The Fifth Palace containeth Netzach. whereunto are attrib-
uted the Ghareb Zereq, or Dispeasing ravens. Their form is
that of hideous demon-headed Ravens issuing from a volcano,
also called Getzphiel.
The Sixth Palace containeth Hod, whereunto are referred
to the Samael or Deceivers (Jugglers), whose form is that of
dull, demon headed dog like monsters.
146 This translates as "where" and has a numerical value of 11 in Deut. 22:37.
145
146 The Kabbalah of the Golden Dawn
The Seventh palace containeth Yesod and Malkuth. Unto
Yesod are referred the Gamaliel, or Obscene bull-men, linked
together. Thereunto are also referred Nachashiel, evil serpents,
and Obriel. Thereunto belongeth the Blind Dragon-force.
Unto Malkuth is attributed Lilith, the Evil Woman and the
appearance is that of a woman at first beautiful, but afterwards
changing to a black monkey-like demon. The name of the ser-
pent, Nachash, hath the same number as that of Messiah, who
will root out the Qlippoth from the world.
THESE ARETHEEVIL CHIEFS
1. Kether - Satan and Moloch
2. Binah - Beelzebub
3. Chokmah - Lucifuge
4. Chesed ~ Ashtaroth
5. Geburah - Asmodeus
6. Tiphareth - Belphagor
7. Netzach - Baal
8. Hod - Adramalech
9. Yesod- Lilirh
10. Malkuth - Nahemah
According to the opinion of some; but these names can
hardly be referred to anyone Sephirah, seeing their power
extendeth over many and numberless orders.
Behemoth and Leviathan are two evil forms, of which the
first is the synthesis of the Qlippoth already described under
the head of Behemiron in the Qlippoth of the Months of
the Year.
The Leviathan are, as it were, numberless Dragon forms
united together so that each of his scales is like a separate Evil
Serpent. 147
Ii? This ends the transcription of the Mathers lecture on the Qlippoth.
CHAPTER TEN
The Seven Heavens'"
We are told in the Zohar
149
that the Hebrew name for the Heavens,
Shaimaim, is composed of the words for Fire (ash) and Water (maim) in
the spiritual sense. These were placed in the manner of a curtain and
turned into the letter Vau which illuminated them. The Seven Heavens
of Assiah
150
are, in descending order:
15l
7. ARABOTH - This means "cloud" or a mixture of them. In
metaphysical terms it shows the potential to renew life and give
blessing through rain. This is associated with Chesed-Mercy.
Since Chesed is the first of the Sephiroth after the Supemals
we are told in the Talmud
l 52
that Araboth is the peaceful
abode where souls (freshly reincarnated) arrive (through Daach
148 In the diagram the earth is the central circle, while on the left is the Garden of Eden and on the
nghr the Gehenna.
149 Part 4, folio l64b.
150See "The Seven Palaces in early Jewish Mysticism" byDr. Deirdre Green in the Hermetic Journal,
No. 31, which views the Heavens or Palaces from a different viewpoint than I have given here
and is a very exhaustive scholarly work with a massive reference index,
151 With traditional Hebrew literature there arc many descriptions of the Visions of Paradise and
they quite often contradict each other. I have used the descriptions of the Heavens as given in (he
Talmud as the basis and also been influenced by the translations of early pre-Christian works by
JeUnick, Gaster, Friedmann and the Lesser Hecaloch texts.
152Hagigah 12b.
147
148 The Kabbalah of the Golden Dawn
and across the Abyss) and is the place where the Ministering
Angels oversee, for rhis is the heaven that encompasses all
other heavens. It is the heaven of the Messiah.
6. MAKHON - This roughly translates as "place" and is men-
tioned in the Talmud as being the place where fatal doses of
rain, snow, or dew (that can destroy vegetation) are kept. It is
the heaven of discrimination for the stores kept here will be
unleashed on the ungodly and it closely resembles the influ-
ence of Geburah which it is allied to. This is very much the
sphere of the Law and retribution and is said to be the abode
of Moses, Isaac and Jacob. When punishment is inflicted from
this heaven, the Prophets who guard this heaven try to protect
the righteous. It is basically a position of the Talmud differing
from that of the Zohar
153
on its functions.
154
Since the Heav-
ens are a reflection of the energies of the Sephiroth it would
appear that Talmudic consideration seems more appropriate.
5. MAHON - meaning "dwelling" and is related to Tiphareth.
The Talmud says that this heaven is the home of the Minister-
ing angels who sing the praise of YHVH during the day and
rest during the night so that the songs of the day will be with
man during sleep as well. When Moses viewed this heaven he
saw angelic combinations of both Fire and Ice working togeth-
er in harmony. These were the Erelim,155who are also called
the Ishim.P? This harmony, of course, relates to the Middle
Pillar of the Tree of Life where the polar opposites merge.
4. ZEBUL- meaning "habitation,"157 relates to the Sephirah of
Netzach. According to the Talmud, it relates to the Celestial
Temple of Jerusalemwhere high sacrificesare made. When Moses
saw this heaven his vision was of a Temple with columns of red
and green fire and halls of sparkling gems. The angelic hosts of
this level govern all those stars and planets in the heavens.
3. SHEHAKIM - meaning "clouds of glory" is analogous to the
Sephirah of Hod. Using a modern conception of the Talmudic
explanation of this heaven it shows us that this is the level
where the grace and glory of God are given to those who
deserve it and is literally the "manna from heaven."
ISl Part 1, folio 45a.
154This function differs from that given in the Golden Dawn rituals which Mathers took from
Rosenrorh.
155Some versions refer to the Kerubim being associated here.
156Provo8:4.
157Kings 8:13.
The Seven Heavens 149
The Seven Heavens of Assiah
2. RAKIYAH - meaning "expanse of sky" or "firmament"
where the support of the heavens is given through the knowl-
edge imparted to the prophets who pass this information on to
the Children of Israel. This level is analogous ro the Sephirah
of Yesod. The Angelic governors of this level teach souls ro
live in harmony with others through the process of purifica-
tion. It is said that the brightness they emir relates to the level
of purification they have received with the aim of reuniting
with the Shckinah above them.
1. VILON - meaning "veil" or "curtain" and the Talmudic
explanation of this level is that it resembles a veil and that it
150 The Kabbalah ofthe Golden Dawn
is lowered during darkness and raised during the morning.
158
Vilon relates to the Sephirah of Malkuth. The vision of Moses
at this level shows that he found Vilon a level of windows,
with each window showing a particular joy and another a par-
ticular sorrow, polar opposite of the preceding window. 159
SEVENHEAVENS OF YETZIRAW
60
Palaces
1.
2.
3.
4.
5.
6.
7.
Holy Name
AB, 01, ThTz
QROShTN
NODIKSH
BTRTzTHO
ChQBTNO
10LPZQ
ShQVTzITH
Sephiroth
161
Kether, Chokmah, Binah
Gedulah
Geburah
Tiphareth
Nezach
Hod
Yesod, Malkuth
SEVENHEAVENSOF BRIAH162
Palaces_Holy
1. AL
Meaning
Holy of Holies
Holy of Holies
Holy of Holies
Love
Merit
Benevolence
Substance of Heaven
Serenity
Crystal Whiteness

Kerber
Chokmah
Binah
Chcsed
Oeburah
Tiphareth
Netzach
Hod
Yesod, Malkuth
MATZPATZ162
YEHEVID
YHVH
ELOHIM
HOD&MATZPAT
YAH, ADONAII64
2.
3.
4.
5.
6.
7.
158 Issiah 40:42.
159 An example of this would be the window of Joy and the window of Tears.
160 According to Rosenroth, these names are derived from the first 42 letters of Genesis (up to the B
in the word Bohu) which are then transmuted. Waite considers they are taken from the conso..
nants of the name YHVH (as does Godwin in his Cabaltscic Encyclopedia) expanded while Gins-
burg says they are taken from the ten Divine names mentioned in the Bible and cites the Zohar,
Pan 3, folio 11a as a source.
161 In the original Rosenroth translation there were quotes from Isaiah (6:2,3) but the Golden Dawn
adapted this aspect to the Palaces of Briah. These associations were shown in the 3-8 Grade of
Practicus.
162These associations were shown in the Portal Grade Ritual.
163 This is the temurah ofYHVH.
164A synthesis of both these names is in the word Taklith-perfection.
The Seven Heavens 151
~ l
I
!
\
I
\
' - - ~ ~ ~ ------ . _ - - - _ ~ - _ . _ - - - - - - - - - - - '
The Seven Heavens of Yerzirah
THESERAPHIM
The name Seraphim is derived from the word "Saraph" meaning "'bum."
Their function is to bum the false doctrine and convert man back to the
righteous. It is said that their functions also include passing on informa-
tion (drawn from the Neschamah at night, during sleep) to the Creator,
in Atziluth, for the Seraphim are in the Holy of Holies or the Highest
99 See Wilhelm Reich, Selected Writings (Farrar, Straus and Giroux, New York, 1951).
152 The Kabbalah of the Golden Dawn
The Seven Heavens of Briah
heaven of Briah. They are four in number and correspond to the Four
Winds; they have six wings each, with each one corresponding to one day
of creation.
The Golden Dawn says of them:
The Seraphim in the Vision of Issiah are described as hav-
ing 6 wings: "With twain he covered his face, and with twain
he covered his feet, with twain he did fly." That is, his synthe-
sis is to be found in the Hexagram and in the idea of the 7,
more especially dominating the planetary region. But the
The Seven Heavens
153
Ct1ERUBIM
4WI-lEE.LS
CI-lERUBIM
OF I S A I A ~
\
\ MAN
~ ~ ~ ~ ~ ~ ~ ~ S 7 0 r : APOCALYPSE I
The Seraphim
154 The Kabbalah of the Golden Dawn
Kerubim of Ezekiel each have four faces-those of the Lion,
the Eagle, the man and the Bull-counterchanged with each
other by revolution, whence the symbolic form of the wheels
beside them wherein was the Spirit: and with two of the wings
they their bodies, and were stretched upwards one to another.
So the synthesis of the Kerubim is found in the revolving
Cross, in the Pentagram, and the idea of one spirit dominating
the Four Elements. But the Kerubim of St. John's vision in the
Apocalypse are uncompounded, having single heads: but they
have six wings, and thus unite with the powers of the seven
and the four. And their cry is similar to that of the Seraphim
of Isaiah. "Holy, Holy, Holy."
What the Golden Dawn was trying to do is reconcile the various
visions of the Seraphim as one unit with the Kerubs being the lesser unit
or lower parr of the Seraphim proper.
SERPENT OF BRASS165
This is the Serpent Nehustan, which Moses made when the
Children of Israel were bitten by the serpents of Fire in the
Wilderness. It is the Serpent of the paths of the Tree. And he
set it on a pole, that is, twined round the Middle Pillar of the
Sephiroth. And the word used in the passage in Numbers 21,
for "Fiery Serpents" is the same as the name of the Angels of
Geburah, the same spelling, the same pointing Seraphim.
Round the Middle Pillar of the Sephiroth, because that is the
Reconciler between the Fires of Geburah or Severity and the
Waters or Chesed or Mercy: and hence it is said in the New
Testament that it is a type of Christ, the Reconciler. And the
Serpent is of Brass, the metal of Venus, whose Sphere is called
Nogah or External Splendour ... And therefore it is said in
the Zohar that, alone of the Shells is the Serpent Nogah found
in Holiness, and he is called the Balance of Justice. Why then
is he called the External of the False Splendour? Because he
indeed uniteth the paths, but comprehendeth not the Sephi-
roth. nevertheless, he is also the Celestial Serpent of Wisdom.
But the Serpent of Temptation is the Serpent of the Tree of
Knowledge of Good and Evil, and not the Tree of Life.
165 This is shown in the 4 ~ 7 ritual of Philosopbus.
The Seven Heavens
155
The Serpent of Brass
CHAPTER ELEVEN
Alchemy and the Kabbalah'"
The subject of alchemy and its application to the Kabbalah and the
teachings of the Golden Dawn has for many years been shrouded in mys-
tery. Virtually no revelation has been made by former members of the
Order who studied it. For all intents and purposes alchemy is the science
of transmutation, whether it be animal, vegetable, or mineral. Israel
Regardie was one of the first
167
to state the principles of alchemy in pure-
ly psychological terms and his book, The Philosophers Stone, which he
published in 1938, actually predating the work on similar lines by Carl
[ung published in his Psychology andAlchemy, 168and Mysterium Coruunc-
tionis. Regardie, as mentioned earlier, was an initiate of the Bristol Tem-
ple of the Stella Matutina, a successor of the Golden Dawn. Following his
\661 have not Included a breakdown of the modem Qabalah of Frater Albertus, Qabalah of theSeven
Rays, which he based on the teachings of Lewis Spence and rhe Color Scales of the Golden Dawn
and adapted them to alchemy. After studying Frater Albertus's Qabalah and related unpublished
documents on the subject over the years, I find little in common with the traditional Kabbalah,
In many respects Frater Albertus went his own way in developing the Qabalistic pulsation system
he utilized for his Alchemical Paracelsus Organization.
167 A member of the Golden Dawn, underthe Mathers lineage, Langford Garstin, published abook
SecrerFirein 1932which leans towards to the psychological side of alchemy, bur only in a very
vague manner.
168 lung based this work on tWO lectures he delivered in \935/36 for the Erano5-jahrbuch, which
Regardie hadnever seen.
157
158 The Kabbalah ofthe Golden Dawn
time in the Order, he made the comment a number of times in print that
he had seen no reference to practical alchemy in the Order.
169
I am going to devote considerable space to this aspect of Kabbalistic
work because of its importance within the Golden Dawn scheme,
although, in fact, most Kabbalistic writers seem to gloss over or avoid
it completely.
Within the Golden Dawn's Outer Order there are three areas where
the initiate is introduced to Kabbalah as applied to alchemy. One is in the
Second Knowledge Lecture where the metals are attributed to the plan-
ets as shown below.
The Names and Alchemical Symbols of the Three Prin-
ciples of Nature are:
Sulphur Salt
The metals attributed to the planets are:
Saturn Lead
Jupiter Tin
Mars Iron
Sun Gold
Venus Copper or Brass
Mercury Quicksilver
Moon Silver
Mercury
Binah
170
Chesed
Geburah
Tipharerh
Netzach
Hod
Yesod
This is the alchemical/Kabbalistic association the initiate has to
comprehend and learn to apply along with two other associations taken
from the book AeschMezareph.
169Ellie Howe's Alchemist of theGolden Dawn was really a bitter disappointment in terms of reveal-
ing the Golden Dawn's alchemical work, (or it contains nothing but a series of letters to and from
W. A. Ayton, alchemical matters being mentioned only briefly. Francis King in his Ritual Magic
in England also includess a chapter on alchemy and the Golden Dawn.
170This final c?lumn of Sephirotlc association was included in some temples and left out in others.
Alchemy and the Kabbalah
AESCH MEZAREPHJ7] - PURIFYINGFIRE
159
The AeschMezareph, or Purifying Fire, is in reality the only Zoharic text
that refers directly to alchemy and the Kabbalah. Jewish Alchemy had
been referred to by notable authors such as Thomas Vaughan (Eugenius
Phiiaierhcs) yet the AeschMezareph was the first coput it into some sort
of prospectus. In the Zora: proper there are some references to alchemi-
cal concepts,172 but these are fragmented. In the Preface to the Aesch
Mezareph, Westcott says:
The Aesch Mezareph or Ash Metzareph, is only known to
persons of Western Culture from the Latin translation found
in a fragmentary condition in the work entitled Kabala
Denudawby Knorr von Rosenroth, published at Salzbach in
1677-84. These volumes have a subtitle "Transcendental,
Metaphysical and Theological Doctrines of the Hebrews,"
and they enshrine a Latin translation, with part of the
Hebrew text and commentaries of the great Sohar or Zohar,
"Book of Splendour." The Aesch Mezareph is still extant as a
separate treatise in what is called the Hebrew language, but
which is more properly Aramaic Chaldee: it was a companion
volume to the Cha/dean Bookof Numbers so often referred to
by H. P. Blavatsky.
There is no doubt that the AeschMezareph comes from the first vol-
ume of Rosenroth's work, which is in the form of a Lexicon, 173 and that it
was fragmented and put into a single book form by The Lover of Philalethes
in English in 1714. It has been suggested by numerous authors that this
text is not a course in practical alchemy, but more of a discourse in
rhetoric. Over the years I have had an opportunity of discussing this work
from a practical viewpoint with a number of alchemists and am told that
171For a study on the practical side of alchemy as applied to this text sec Hermetic Journal, vo1.14
1
"The Alchemical Tree of Life," by Rafal T. Pnnkle.
172Part 2, folio 249a-250b. Pard, folio 23b-24b. Part 4. [aha 17la-l7lb (this includes aspects of
what could be considered herbal alchemy).
173Rosenrorh stated that this pardon of the Kabbalah Denudate had five sources:
I. Gardenof Pomegranates.
2. Gate of Ltghtby Rabbi Joseph Gikar.lla ben Abraham.
3. Kabala Recentior by Rabbai [izchak Loria.
4. Indexplurirnarium materiarum Cabalisticaruru in ipsoLibra Sohar propitarum.
5. Compendium Libri Cabalistico-Chvrnici, Aesch Metzareph dicu, de Lapide Philosphico,
160
The Kabbalah of the Golden Dawn
r ~ - -
I
(0\
\::V
---I
The Tree of Metals (first version).
Alchemy and the Kabbalah 161
~
~
The Tree of Metals (second version).
162 The Kabbalah of the Golden Dawn
if the text is read from start to finish then it is indeed hopeless, but if
the text is read in parts then there are some experiments that can work
on a practical level, but even these are only parts of experiments and
not completed.
The dual associations of the metals with the Sephiroth are confus-
ing and relate to various stages of the experiment. I must confess that I
think that to introduce the student to these diagrams during ritual was a
bad error of judgment by Mathers, and he would have done better to sim-
ply provide the standard associations of the Knowledge Lectures where
associations are given to the Sephiroth.
174
A rectification of this would be as follows:
Kether
Chokmah
Binah
Daath
Chesed
Geburah
Tiphareth
Netzach
Hod
Yesod
Malkuth
Mercury
Sulphur
Salt
Lead
Tin
Iron
Gold
Copper
Quicksilver
Silver
Metallic Root
There is no doubt that to take parts of a lexicon and try to make a
book out of it can create difficulties, and this is apparent with the Aesch
Mezareph. Yet it should be treated as a type of lexicon only, and nothing
more, although each of its relevant parts does have some very important
gleanings to give providing they are seen as parts and not the whole.
174
1have placed Saturn to Daath for the sake of form but also because it is used there in the associ-
ations to the Hexagram Ritual of the Golden Dawn.
Alchemy and the Kabbalah
THE SEPHER YETZIRAH
AND ALCHEMY
163
Although the formation of the Sepher Yetzirah was discussed early in the
book, we will now review parts of the text with an alchemical viewpoint
in mind. While various authors have discussed how alchemy and the
Kabbalah are related or not related, I have never seen any mention of the
association of alchemy with one of the oldest of all the Kabbalistic books,
when to my mind it is the most obvious. The previous section on the
AeschMezareph has dealt with alchemy from the Sephirotic viewpoint,
and now it is time to look at alchemy as seen from the PATHS-the
Sephiroth are excluded.
The concept we are going to look at is very simplistic and involves
alchemical steps or stages in a three-, seven- and twelvefold system.
Three-Stage System of Alchemy
The Sepher Yetzirah says:
These Three Mothers did He produce and design. and com-
bined them; and He sealed them as the three mothers in the
Universe, in the year and in Man-both male and female. He
caused the letter Aleph to reign in Air and crowned it, and
combining it with the others He sealed it, as Air in the World.
as the temperate (climate) of the Year, and as the chest (the
lungs for breathing Air) in Man: the male with Aleph, Mem
and Shin, the female with Shin, Mem and Aleph. He caused
the letter Mem to reign in Water, crowned it, and combining
it with the others formed the earth in the world, cold in the
year, and the belly in man, male and female, the former with
Mem, Aleph, Shin, the latter with Mem Shin, Aleph. He
caused Shin to reign in Fire, and crowned it, and combining it
with the others, sealed with it the heavens and the universe,
heat in the year and the head in man, male and female.
Now at this point there is no indication which came first, just that
there were three letters, each with its respective territory. These three
letters then send their rays to the seven and the twelve letters. The
Three letters correspond to the Three basic steps in alchemy which
cover the process as a whole. These are the process of Separation, Purifi-
cation, and Cohobation.
164 The Kabbalah of the Golden Dawn
1. Aleph is the process of Separation of the Sulphur, Salt, and
Mercury (regardless of the Kingdom concerned), the Three
Vital Essences of the process.
2. Shin is analogous to the process of Purification, which takes
the three components' parts and purifies them to a very high
degree.
3. Mem is linked to the process of Cohobation, which is a series
of successive distillations which unify the Three Principles of
Sulphur, Salt, and Mercury and bring their vibration rate to
the level required.
If these three stages are applied to a practical application, such as
the making of a herbal alchemical tincture, they can be applied very gen-
erally, in the following manner.
1. Rectified or distilled alcohol is poured in a glass jar partly full
of fresh herbs. This is the first stage of the Separation process
(called Maceration) as the alcohol causes the oil to separate
from the main body of the plant and float to the top. After a
period of time the alcohol, that contains the Sulphur (oil), is
then drained off into a distillation apparatus; then distillation
takes place, thus separating the alcohol (Mercury) from the oil
(Sulphur).
2. Purification occurs when the plant which had the alcohol
drained from it is calcined to a white powder (salt) over a
direct heat source. This is also where the Sulphur is evaporat-
ed to a hard substance and then calcined as above.
3. Cohobation is when the Mercury, Sulphur, and Salt are com-
bined in a laboratory apparatus {such as a soxhlet) for further
use, or simply placed together, which then forms the end result
of the experiment, in this instance a tincture which is ready to
be used for medicinal purposes.
131 The Golden Dawn also adapted the Tarot Trump "Blasted Tower" to this theme.
138Pan 1, folio 54-55a.
Alchemy and the Kabbalah 165
Seven-Stage System of Alchemy
These relate to the Double Letters and are in fact a further refine-
ment of the above three-stage generalization, arranged in this order: Let-
ter - Stage - Planet
1. Peh - Calcination - Mars
Calcination is the process of reducing the size of the material
worked with (Prima Materia-first matter) by fire, through
four stages which can be seen by the color of the matter ar
each stage: The Blackening, Whitening, Yellowing, and Red-
dening. The first stage, the Blackening, is obtained by direct
burning, while the other three stages are through the process
of a consistent heat. Through this process pulverization occurs
and impurities are removed which makes the matter ready for
the next step.
2. Kaph - Sublimation - Jupiter
Sublimation takes place when the matter is placed in a con-
tainer (usually made of glass with a long neck above it) over a
heated element. The vapor or essence is then extracted from
the matter and remains in the top of the neck for a short time,
then descends back down the tube to the matter (which is at
the bottom of the flask) from which it was derived. This step
actually covers the steps of separation and exaltation in
alchemy. Part of the essence is taken from the matter,
strengthened, then returned to it, changing the matter in its
composition.
3. Daleth - Solution - Venus
Solution is the aspect when the matter is dissolved in the liq-
uid as a result of the previous step of sublimation.
4. Gimel- Putrefication - Moon
Putrefication, to a certain extent, is still part of the dissolution
process, where great care must be taken that the matter being
dissolved must be stopped at a certain point in the experiment
when complete separation has occurred, for at this critical level
an entirely new substance has been formed or transmuted.
5. Beth - Distillation - Mercury
Distillation covers other steps as well and relates to the sepa-
ration of the spirit, through the vapor from the matter through
a distillation train, with a receptacle at the end to catch the
liquid. It is the separation of the volatile from the non-
166 The Kabbalah of the Golden Dawn
volatile. It differs from the previous step of sublimation
because the vapor is not returned to the matter which, in
effect, has also changed in composition.
6. Tau - Coagulation
175
- Saturn
Coagulation is when all parts of the experiment are reunited
and are brought back back to as solid state.
7. Resh - Tincture \Lapidication - Sun
This is the end result of the experiment where the matter can
be increased in quantity.
The Twelve-Stage System.
These relate to the Twelve Simple Letters and are a further division
of the seven stage system, arranged in this order: Letter - Stage
-Sign
L Heh - Calcination - Aries
The Calcination process differs only in the degree it is taken
from the previous explanation of it. In this instance it is sim-
ply a more refined process.
2. Vau - Fixation - Taurus
Fixation is the stabilization of a volatile matter or substance,
generally done through Calcination.
3. Zain - Separation - Gemini
Separation is a phase that separates the pure from the impure,
and also the component parts of the matter.
4. Cheth - Circulation - Cancer
Circulation is the process where heat circulates the liquid from
the matter in a continuous uplifting movement. This contin-
ues through varying states of the experiment (i.e., Dissolution,
Coagulation, Digestion, Sublimation, Distillation, and Coho-
bation). It is a method where the liquid is strengthened in
vitality by being brought from the liquid to the gaseous state,
then returned to the liquid once again.
5. Teth - Exaltation \ Solution - Leo
This means to raise the vitality of the matter on the etheric or
spiritual level.
175BySegregation and Comprehension.
Alchemy and the Kabbalah
6. Yod- Dissolution\Subtilizing - Virgo
Dissolution is actually a part of the Putrefication process where
the solid is reduced to a liquid but stops at the first phase of
operation.
7. Lamed - Cohobation - Libra
Cohobation is a series of Distillations where a volatile sub-
stance is poured back over the matter. This process is repeated
a number of times.
8. Nun - Digestion \ Ferment - Scorpio
Digestion is a process which through a mild heat the matter or
substance gives up its vital essences. This process is also called
Maceration. It is a process where the gross elements become
much lighter as the essence is removed and to a certain extent
Separation occurs.
9. Samech - Sublimation - Sagittarius
Sublimation takes place when the vapor is extracted from the
matter and is driven upward into the upper part of the con-
tainer. Like the previous step, it makes the spiritual part of the
matter more ethereal in content.
167
10. Ayin - Coagulation\Cibation - Capricorn
(Refer to the previous explanation.)
11. Tzaddi - Congelation - Aquarius
Congelation is a liquification of the materials used in the
experiment to the consistency of water and letting them grad-
ually produce a solid state.
12. Qoph - Conjunction \ Impregnate - Pisces
The Conjunction is the bringing together of the separated
parts of the experiment into one homogenous commodity. It is
rhe final step in which all component parts of the matter have
been separated, strengthened, then placed back together,
which results in a totally transmuted substance that is much
stronger than when the experiment first started.
The steps of Multiplication and Projection are done after the work
is completed and therefore not applicable to the above table.
A number of the associations here are not standard textbook quotes
but are the results of a number of years of practical alchemical explo-
ration. The entire process described here is one that works on a practical
level. The Sepher Yetzirah is also allied to the mental process as well, for
168 The Kabbalah of the Golden Dawn
that is how the book was designed, yet when a theory holds a certain
truth it can be applied almost on any level-whether it be mental, spiri-
tual, or practical, and is the foundation for the concept of the Macrocosm
and the Microcosm.
THE FIFIY GATES OF UNDERSTANDING
This section, which has been briefly mentioned earlier in the text, may be
a surprise to find in the alchemical section. Within the past there have
been some very weird and wonderful explanations of this document but,
as I understand it, it is purely alchemical and is the skeletonic framework
of and key to breaking down the alchemical manuscript "Homer's Gold-
en Chain.,,176The text of this paper is related to the Sephirah of Binah-
Understanding.
First Order: Elementary
1. Chaos, Hvle, The first matter
2. Formless, void, lifeless
3. The Abyss
4. Origin of the Elements
5. Earth (no seed germs)
6. Water
7. Air
8. Fire
9. Differentiation of qualities
10. Mixture and combination
Second Order: Decad of Evolution
11. Minerals differentiate
12. Vegetable principles appear
13. Seeds germinate in moisture
116Homers Golden Chain," was a manuscript that was given considerable attention at the 5=6 level
of the Golden Dawn and was based on a translation by Pattinson, a prominent Golden Dawn and
S.R.I.A member who was also an alchemist. This manuscript was never deemed official but was
frequently referred to. In Sword of Wisdom, lthel Colquhoun referred [0 the Kirchweger rransla-
tion as the one being used in the Golden Dawn but this is in error; it was the Bacstrom version.
Alchemy and the Kabbalah
14. Herbs and Trees
15. Fructification in vegetable life
16. Origin of lowforms of animal life
17. Insects and reptiles appear
18. Fishes, vertebrate life in the waters
19. Birds, vertebrate life in the air
20. Quadrupeds, vertebrate earth animals
ThirdOrder: Decad of Humanity
21. Appearance of Man
22. Material human body
23. Human Soul conferred
24. Mysteryof Adam and Eve
25. Complete Man as Microcosm
26. Gift of five human faces acting exteriorly
27. Gift of five powers of the Soul
28. Adam Kadmon, the Heavenly Man
29. Angelic beings
30. Man in the image of God
Fourth Order: World of Spheres
31. Moon
32. Mercury
33. Venus
34. Sol
35. Mars
36. Jupiter
37. Saturn
38. Firmament
39. Primum Mobile
40. Empyrean heaven
FifthOrder: The Angelic World
41. Ishim - Sons of Fire
42. Auphanim - Cherubim
43. Aralim - Thrones
44. Chashmalim - Dominions
169
170 The Kabbalah of the Golden Dawn
45. Seraphim - Virtues
46. Malakirn - Powers
47. Elohim - Principalitie
48. Beni Elohim - Angels
49. Cherubim - Archangels
Sixth Order: The Archetvpe
50. God. Ain Soph. He whom no mortal eye hath seen,
and Who has been known to Jesus the Messiah alone.
Alchemy and the Kabbalah
SCALA PHILOSOPHORUM CABALISTICA MAOIA
.. tqu.....k>oJ' .'11'••
DI: MYSTERIIS NUMERIS OUATE1UIARII. QUINARII ATOUI: SI:J>1'O'IARII.
171
Thi. b .}"Ol,lt the Tre •
• net ."il. 'ram. which
.tW ••t d••th.
.H"IS
CATENA
MATERIA
SAPI!:NTIBUS SATIS
H£RIoIET1S
.......
PROPINQUA
EST DICTUM.
Homer's Golden Chain and the 50 Gates of Understanding.
CHAPTER TWELVE
The Twelve Tribes and Astrology
This lecture by Mathers has two versions. The only difference between
them is the Enochian names being placed at the front of each Tribe in
one version.
The Twelve Tribes
177
are thus attributed to the Twelve Zodia-
cal Signs and permutations of the Great and Holy Name of
Tetragrammaton and the Angelic counterparts:
Sign
Aries
Taurus
Gemini
Cancer
Leo
Virgo
Libra
Scorpio
Sagittarius
Capricorn
Aquarius
Pisces
Letters of the Name
Yod Heh Vau Heh
Yod Heh Heh Vau
Yod Vau Heh Heh
Heh Vau Heh Yod
Heh Vau Yod Heh
Heh Heh Vau Yod
Vau Heh Yod Heh
Vau Heh Yod Heh
Vau Yod Heh Heh
Heh Yod Heh Vau
Heh Yod Vau Heh
Heh Heh Yod Vau
Tribe
Gad
Ephraim
Manasseh
Issachar
Judah
Naphthali
Asshur
Dan
Benjamin
Zebulun
Reuben
Simeon
Angel
Melchidael
Asmodel
Ambriel
Muriel
Verchiel
Hamaliel
Zuriel
Barchiel
Advachiel
Hanael
Cambriel
Amnitzel
Ii? For an indeprh study of theses tribes see "The Testament of the Twelve Patriarchs" in the Forgot,
ten Booksof Eden. Also Bullinger's Witness to the Stars.
173
174 The Kabbalah of the Golden Dawn
Of these especially the Bull, the Lion, the Scorpion (but in
good symbolism the Eagle) and the Man are to be noted as
forming the Kerubic figures of Ezekiel and John. To these signs
are allotted the tribes of Ephraim, Judah, Dan and Reuben,
who, as we shall presently see, encamped towards the Cardinal
Points around the Tabernacle of the Congregation, and as the
leaders of the others. The signs of the Twins, the Fishes, and in
a certain sense as a compounded figure,178 the Centaur armed
with a bow, are called bi-corporate or double-bodied signs. To
these refer Manasseh, Simeon, and Benjamin. Manasseh was
divided into two half-tribes with separate possessions (being
the only tribe thus divided), and thus answers to the equal
divisions of the sign of the Twins, Castor and Pollux, the
Great Twin Brethren. Simeon and Levi are classed together,
like the two Fishes in the Sign, but Levi is withdrawn later, to
form as it were the binding and connecting link of the Tribes,
as the priestly caste. Benjamin is the younger brother of
Joseph, for Rachael had only these two sons, and is the only
one of the Sons of Jacob who at his birth was called by two
names, for Rachael called him "Ben oni," but his father Ben-
jamin, and in the Sign of X the two natures of Man and Horse
are bound together in one symbol.
We shall find much light upon the connection between the
Signs and the Tribes shown by the blessings of Jacob, and of
Moses, from the former of which the Armorial bearings of
the Twelve Tribes are derived.
Let us note also that as in the Tribes Levi was withdrawn,
and the two Tribes of Ephraim and Manasseh substituted for the
simple one of Joseph, so in the New Testament, Judas is with-
drawn from the number of the twelve Apostles and his place
filled by another, Matthias, who is chosen by lot to fill his place.
The following is the order by birth, of the children of Jacob:
Leah bore Reuben; Simeon; Levi, afterwards withdrawn,
and Judah.
Bilhah (Rachel's maid) bore Dan and Naphtali.
Zilpah (Leah's maid) bore Gad and Asher.
Leah again bore Issachar, Zebulon and Dinah (a daughter).
Rachael bore Joseph, whose sons were Manasseh and
Ephriam, but died at the birth of Benjamin, whom she
wished to call Ben-ani.
178 This is [he Assyrian Fish God Oannes, who was half man and fish.
The Twelve Tribes and Astrology
In the Wilderness the Tabernacle was pitched in the
midst, and immediately surrounding it are the tents of Levi.
At the distance towards the four cardinal points ace the
Standards of the Twelve Tribes erected there. On the-East,
[udah-s-the Kerubic Sign of the Lion, with lssachar and
Zebulon (Leo, Cancer, Capricorn). On the South, Reuben-
the Kerubic Sign of Man, Aquarius, with Simeon and Gad
(Aquarius, Pisces and Aries). On the West, Ephraim-the
Kerubic sign of the Bull, with Manasseh and Benjamin
(Taurus, Gemini and Sagittarius). On the North, Dan, the
Kerubic Sign of the Eagle, with Asher and Naphtali (Scor-
pio, Libra and Virgo). Save the Kerubic emblems the
arrangement seems at first very confused, but when we
notice the Maternal Ancestors of the Tribes, this confusion
disperses, and we notice that at the East are three tribes
descended from Leah, viz. Judah, Issaehar, and Zebulon.
Opposite to them, towards the West, three tribes descended
from Rachel, viz. Ephraim, Manasseh and Benjamin. At the
South are two descended from Leah, and one descended
from Zilpah, viz. Reuben, Simeon and Gad, and at the
North, two descended from Bilhah and one descended from
Zilpah; viz. Dan, Naphrali and Asher. Here two Tribes
descended from Zilpah, Gad, and Asher, are the only ones
separated, and placed in opposition to each other, for these
ate the two signs of the Equinoxes.
The substitution of the two tribes of Ephraim and Man-
asseh for the single one ofJoseph is given in Genesis 48, where
Jacob blessed them prior to the general blessing of the Tribes,
stating at the same time that Ephraim, though the younger,
should take precedence over Manasseh;
And Jacob said unto Joseph ... And now thy two
sons, Ephraim and Manasseh which were born unto thee
in the land of Egypt before I came unto thee in Egypt, are
mine; as Reuben and Simeon they shall be mine. And
thy issue which thou begettest after them shall be thine
and shall be called after the name of their brethren in
their inheritance.... Moreover I have given unto thee
one portion above of thy brethren.
179
1i9 He becomes the ancestor of two tribes instead of one.
175
176 The Kabbalah of the Golden Dawn
Let us now notice the blessings of Jacob and Moses, and
compare them with the Signs of the Zodiac attributed to each
Tribe. We shall take them in the Zodiacal order.
Of Gad (Aries), Jacob says, "Gad, a troop shall overcome
him, but he shall overcome at the last." Moses says, "Blessed
be he that enlargerh Gad: he dwelleth as a lion, and teareth
the arm with the crown of the head, and he provideth the first
part for himself because there, in a portion of the law-giver,
was he sealed; and he came with the heads of the people, he
executed the justice of the Lord, and his judgements with
Israel." The armorial bearings of Gad are, white, a troop of
cavalry. All this coincides well with the martial and dominant
nature of Aries, the only one of the twelve signs in which the
superior planets alone bear sway, for ir is the House of Mars,
exaltation of Sun and triplicity of Sun and Jupiter. The sym-
bolism of the Lion is also proper to Aries on account of its
solar, fiery and martial nature.
Of Ephraim and Manasseh (Taurus and Gemini), classed
together under their father's name, Jacob says, "Joseph is a fruit-
ful bough, even a fruitful bough by a well, whose branches run
over the wall; the archers have surely grieved him and shot at
him, and hated him: but his bow abode in strength, and the
arms of his hands were made strong by the hands of the mighty
God of Jacob; (from thence is the shepherd, the stone of
Israel): Even by the God of thy father, who shall help thee, and
by the Almighty who shall bless thee with blessingsof Heaven
above, blessings of the deep that lieth under, blessings of the
breasts and of the womb: the blessings of thy father have pre-
vailed above the blessings of my progenitors unto the utmost
bound of the everlasting hills: they shall be on the head of
Joseph, and on the crown of the head of him who was separate
fromhis brethren." Mosessays, "Blessedof the Lord be his land,
for the precious things of heaven, for the dew, and for the deep
that coucheth beneath, and for the precious fruits brought forth
by the Sun, and for the precious things put forth by the moon,
and for the chief things of the lasting hills. And for the precious
things of the earth, and the fullness thereof, and for the good
will of him that dwells in the bush: let the blessing come upon
the head of Joseph, and upon the top ofthe head of him that
was separate from his brethren. His glory is like the firstling of
a bullock, and his horns are like the horns of unicorns: with
them hc shall push the people together to the ends of the earth,
and they are the tcn thousands ofM:masseh."
The Twelve Tribes and Astrology
The Armorial Bearings of Ephraim are: Green, an Ox.
Those of Manesseh are flesh-colour, a Vine by a WalL All this
refers to the natures of Taurus and Gemini, the firstling of the
bullock and the earthy nature of the sign, shown by the hills,
to Taurus while the archers over Manasseh, as Sagittarius, the
sign of the Archer, is in opposition to Gemini.
Of lssachar, Cancer, Jacob says-"Issachar is a strong ass
couching down between two burdens: and he saw that rest
was good, and the land that it was pleasant, and he bowed his
shoulder to bear, and became a servant under tribute." Moses
says-"Rejoice lssachar, in thy tents ... and they shall suck
of the abundance of the seas." The armorial bearings of
lssachar are-Blue, and an ass crouching beneath its burden.
This coincides with the peaceful nature of the quiet and
watery sign of Cancer.
Of Judah, Leo, Jacob says, "Judah, thou art he whom thy
brethren shall praise: thy hand shall be in the neck of thine
enemies; thy father's children shall bow down before thee.
Judah is a lion's whelp: from the prey, my son, thou art gone
up; he stooped down, he couched as a lion, and as an old
lion; who shall rouse him up? The sceptre shall nor depart
from Judah, nor a lawgiver from between his feet, until
Shiloh come; and unto him shall the gathering of the people
be. Binding his foal unto the vine, and his ass's colt unto the
choice vine; he washed his garments in wine, and his clothes
in the blood of grapes: his eyes shall be red with wine, and
his teeth white with milk." Moses says, "This is the blessing
of Judah, and he said, Hear, Lord, the voice of Judah, and
bring him unto his people, let his hands be sufficient for him
and be thou an help to him from his enemies." The armorial
bearings of Judah are-Scarlet, a lion rampant. All this well
agrees with the regal and leonine nature of the Sign. "Bind-
ing the ass's colt unto the choice vine" may allude to the ass
of Issachar, Cancer, lying between Judah, Leo, and the vine
of Manasseh, Gemini.
Of Naphtali, Scorpio, Jacob says, "Naphtali is a hind let
loose, he giveth goodly words." Moses says, "0 Naphtali satis-
fied with favour, and full with the blessings of the Lord, possess
thou the West and the South." The armorial bearings of
Naphtali are-Blue, a hind.
Of Asher, Libra, Jacob says, "Out of Asher his bread shall
be fat, and he shall yield royal dainties." Moses says, "Let
Asher be blessed with children, let him be acceptable to his
177
178 The Kabbalah ofthe Golden Dawn
brethren, and let him dip his foot in oil. Thy shoes shall be
iron and brass, and as thy days, so shall thy strength be." The
armorial bearings of Asher are Purple, a Cup. All this coin-
cides with the natur« of Venus and Libra, wblle the feet refer
to the sign of Pisces, which rule the feet, and in whIch Venus
is exalted. Iron emd Br"ss arc the metals of the friendly planers
Mars and Venus.
Of Dan, Scorpio, Jacob says-"Dan shall judge his people
as one of the tribes of Israel. Dan shall be a serpent by the way,
an adder in the path, that l-iterh the horse's heels, so that his
rider shall fall backward. I have waited for thy salvation, ()
Lord." Moses says, "Dan is a lion's whelp, he shall leap from
Bashan." The armorial benrings of Dan are Green, an Eagle.
These things fit with the martial and fierce nature of this sign,
in which Mars principally bears sway. To the sign of Scorpio,
the Egyptians attributed the Serpent, and also Typhon, the
Slayer of Osiris, and on this account they call it the "Accursed
Sign." In good symbolism It is generally represented by the
Eagle. The; horse's heeL; which I he Serpent hires are found in
the Centaur figure of Sagittarius which follows Scorpio in the
ZodIac.
Of Benjamin, Sagitranus, Jacob says, "Benjamin shall ravin
as a wolf in the morning he shall devour the prey, and at night
he shall divide the spoil." Moses says-"The beloved of the
Lord shall dwell in safety by him; and the Lord shall cover him
all the day long, and he shall dwell between his shoulders."
The armorial bearings of Benjamin me-Green, a Wolf. These
suit the character of Sagittarim, portly keen, partly uf the
nature of Jupiter, and partly brutal.
Of Zebulon, Capricurn, Jacoh says-"!.ebulon shall dwell
at the haven of the sea, and he shall be for a haven of ships,
ond his border shall be unto Sidon." Moses says, "Rejoice
Zebulon in thy going out, and Issachar in thy tents, they shall
call the people unro the mountain, there the v shall offer sacri-
fices of righteousness, for they shall suck of the abundance of
the sea, of the treasures hid in the sands." This suits well the
tropical, earthy and water signs of Capricorn ond Cancer. The
armonaI beanngs of Zebulon are- Purple, a Ship.
Of Reuben, Aquanus, jacob says-"Reuben, thou art my
firstborn, my might, and the beginning of my strength, the
excellency of dignity and the excellency of puwer. Unstable as
water, thou shalt not excel, because thou wcntest up to thy
father's bed, then dcfiledsr thou it; he went up to my couch."
The Twelve Tribes and Astrology
Moses says-"Let Reuben live and not die, and let not his men
be few." The armorial bearings of Reuben are-Red, a man.
"Unstable as water" is still shown in the undulating hiero-
glyphic which marks this aerial and brilliant, but often super-
ficial sign of the Watet-Bearer.
Of Simeon and Levi, Pisces, Jacob says-"Simeon and Levi
are brethren; instruments of cruelry are in their habitations. 0
my soul, come not thou into their secrer, unto their assembly,
mine honour, be nor thou unired: for in their anger they slew
a man, and in their selfwill they digged down a wall. Cursed be
their anger, for it was fierce; and their wrath, for it was cruel: I
will divide them in Jacob, and scatter them in Israel." This
alludes to their smiting Shalom, the city of Hamor and
Shechem, and slaying the latter because they had carried off
Dinah, the daughter of Leah. Moses says of them-"Let thy
Thummim and thy Urim be with thy Holy One, whom thou
didst prove at Massah, and with whom thou didst strive at the
waters of Meribah; who said unto his farher and his mother, I
have not seen him; neither does he acknowledge his brethren,
nor knew his children; for they have observed thy word, and
kept thy covenant. They shall teach Jacob thy judgments and
Israel thy law: and they shall put incense before thee, and
whole burnt sacrifice upon thine altar. Bless, Lord, his sub-
stance, and accept the works of his hands; smite through the
loins of them that rise against him, and of them that hate him,
that they rise not again." The armorial bearings of Simeon are
Yellow, a Sword.
These are the blessings of the twelve tribes of Israel, whose
names were engraven upon the rwelve stones of the High
Priest's breastplate, upon which, according to some traditions,
certain flashes of light appeared playing over certain of the let-
ters, and thus returning the answer of the Deity to the consul-
ter of the Oracle by Urim.
By comparing these blessings with the nature of the Signs
attributed to the particular tribes, we have been thus enabled
to trace more or less clearly the connection between them,
and also the derivation of the armorial bearings ascribed to
them in Royal Arch Freemasonry. ISO
isoThis ends the Mathers transcription.
179
CHAPTER THIRTEEN
Literal Kabbalah
The following is taken from Wynn Westcott's Introduction to the Study of
the Kabalah, which was widely used in the Golden Dawn as a type of unof-
ficial knowledge lecture. Though out of print today, it still has as much
value as when it was first published. The literal Qabalah is referred to in
several places, and therefore a knowledge of its leading principles is nec-
essary. It is divided into three parts: GMTRIA, Gematria; NVTRIQVN,
Notariqon; and ThMVRH, Temura. I originally found this paper among
study lectures for the 4=7 grade at Whare Ra.
GEMATRIA was a mode of interpretation by which a
name or word having a certain numerical value was deemed to
have a relation with some other words having the same num-
ber; thus certain numbers became representative of several
ideas, and were considered to be interpretative one of the
other. For example, Messiah spelled MShICh, numbered 358
and so does the phrase lEA ShILH, Shiloh shall come; and so
this passage in Genesis 49 v.IO, was considered be a prophecy
of the Messiah: note that Nachash NChSh, the Serpent of
Moses, is also 358. The letter Shin, Sh, 300, became an
emblem of divinity by corresponding with Ruach Elohim,
RUCh ALHIM, the Spirit of the Living God.
181
182 The Kabbalah of the Golden Dawn
NOTARICON, or abbreviation, is of two forms, one word
is formed from the initial and final letters of one or more words,
or the letters of one name are taken as the initials or finals of
the words of a sentence. For example, in Deut. 30 v. 12, Moses
asks "Who shall go up for us to Heaven?" The initial letters of
the original words MI IOLH LNV HShMILH, form the word
MILH, mylah, which means circumcision, and the final letters
are IHVH, the name Jehovah: hence it was suggested that cir-
cumcision was a feature of the way to God in heaven.
Amen, AMN, is from the initials of Adonai melekh
namen. "The Lord and the faithful king"; and the famous Rab-
binic word of power used for talismans, AGLA, is formed of
the initials of the words "Ateh gibur leolarn Adonai." "The
lord ever powerful," or "Tu patens in soeculum Dornme,"
TEMURA is a more complex procedure, and has led to an
immense variety of curious modes of divination: the letters of
a word are transposed according to certain rules with many
limitations: or again, the letters as arranged by a definite
scheme, often shown in a diagram. For example, a common
form was to write one-half of the alphabet over the other in
reverse order, and so that the first letter A was placed by the
last T, and B by Shin, and so on. On this plan the word Shes-
nak of Jeremiah 12 v. 26, is said to mean babel: this permuta-
tion was known as ATBSh. On this principle we find
twenty-one other possible forms named in order ALbat,
Abgat: the complete set was called "The combination of
Tziruph." Other forms were rational, right, averse and irregu-
lar, obtained from a square of 22 spaces in each direction, that
is of 404 secondary squares, and then putting a letter in each
square in order up and down, and then reading across or diag-
onally, etc. Of this type is the so-called "Kabbalah of the Nine
Chambers" of the Mark Masons.
300 30 3 200 20 2 100 10 1
000 00 a 000 00 a 000 00 a
Sh L G R K B Q I A
------ - ...... - ---- -- -- ---,-----
-
600 60 6 500 50 5 400 40 4
000 00 a 000 00 a 000 00 0
M(f)
S V K(f) N H Th M D
900 90 9 800 80 8 700 70 7
000 00 a 000 00 0 000 00 0
Tz(f) Tz T P(f) P Ch N(f) 0 Z
Literal Kabbalah
A further development of the numerical arts was shown by
the modes of Contraction and ·Extension; thus Jehovah,
IHVH 26, was extended to IVD-HA-W-HA and so 10,5,6,5
or 26 became 20, 6, 12, 6, or 44. By extension Zain, z. 7,
became 1,2,3,4,5,6 and 7 or 28; or 28 was regarded as 2 and
8 or 10. The Tetragrammaton, Jehovah 26 was also at times
regarded as 2 and 6 or 8: so El Shaddai, God Almighty. AI
ShDI, 1,30,300,4, 10, was 345 then 12 then 3, a trinity. A
quaint conceit was that of the change of spelling of the names
of Abraham and Sara: at first Abram ABRM and Sari ShRl,
became ABRHM and ShRH: they were 100 and 90 years old
and were sterile: now H, Heh, was deemed of a fertile type,
and so the letter H was added to ABRAM, and the YodI, con-
verted into an H of the name SARAI.
A MODERNAPPROACH TOTHEKABBALAH
183
Without doubt today the modem leaning toward the Kabbalah is
through psychology and adopting what I prefer to call the "Inner Space
Syndrome." Not that it is wrong to look at the Kabbalah from the view-
point of different levels of consciousness or states of awareness, but, gen-
erally speaking, those that prefer this way tend to ignore the original
approach of the religious devotee who tries to know his God through
this method. An ideal situation would be to take the traditional
approach of Rabbi Kaplan and marry it with that of Zev ben Halevi, if
this could be done.
As a hermericist, if there is such a word, I prefer to use both aspects
when and where I need them, and this generally is where the Western
Kabbalist seems to be heading. As we have seen in this volume, the
Golden Dawn goes yet a step further by using the Kabbalah in magical
ritual, which some of the old Jewish sects possibly did but in a much dif-
ferent manner. There is an old saying that "there is nothing new under
the sun." Writers such as Edward Hoffman
181
have well and truly pointed
this fact out to us, for many of the old mystical ways resemble Indian
Tantric techniques and modern magical practices adopted by modern
occultists, such as Kenneth Grant and his Typhonian OTO.
181 SeeWay ofSpIeJUioT.
184 The Kabbalah of the Golden Dawn
AUof these are, of course, tailored to fit the requirements of the par-
ticular individual or sect. The Kabbalah is an extremely versatile concept
to familiarize oneself with, providing the dogma of the school we study
under is considered as a guideline only, and the Higher Self IS given free
rein to explore other dimensions using a Kabbalistic framework.
Though 1have tried to present the Golden Dawn viewpoint (which
is of course as subjective as its practitioners), this too is changing, with
modern studies of the Kabbalah being introduced today. Writets such as
Regardie and Halevi have both added extra dimensions to the Kabbalah
that cannot be ignored. The Golden Dawn will continue to grow and
expand on its teachings, as the Kabbalistic viewpoint of 100 years ago is
not necessarily what is taken today or even 100 years from now.
It is rather surprising to note how many of those who study the
Golden Dawn tradition feel that the viewpoint of the Order goes only as
far as the Rituals, the Knowledge Lectures, and the Flying Rolls,182 then
stops. At Whare Ra Temple in New Zealand there were literally stacks of
lectures on the Kabbalah that were given out in Temple over a 60-year
period; many of them have never been published. A number of these,
mainly being Zoharic quotes, have been included in this book, but unfor-
tunately there were a number destroyed. Many of these same documents
were also given out in Golden Dawn lectures as early as the early. 1890s
by various Golden Dawn temples, while a number were added later.
While visiting Los Angeles in 1988, [ was pleasantly surprised to
find yet further dimensions of the Kabbalah given in a series of lectures by
the Chief of the Los Angeles Golden Dawn Temple, Laura Jennings-
Yorke, who presented the day-to-day aspects of the Kabbalah in a refresh-
ingly clear and concise manner and in a style of her own which, no doubt,
was well suited to the American temperament. It is new ground like this
that brings the teachings of the Kabbalah to the masses in a more readily
acceptable form than either the Traditionalist or the Psychological view-
point. Both the teachings of Dion Fortune and Paul Foster Case, though
written in the first half of this century, also bear out this fact.
Kabbalistic doctrine, no matter which school one studies, is a con-
tinually evolving process that should be kept abreast of 20th- and Zlst-
century developments and must not be left solely to 13th-century
132Sec Astral Projection, Ritual Magic andAlchemy, edited by Francis King.
Literal Kabbalah 185
rhetoric; though, by the same token, it should not be solely ignored
either. The Kabbalah is a living Tree with its own growth organisms and
which in every generation bears its own style of fruit, whether forbidden
or otherwise, so that all can gain insight from its teachings.
APPENDIX
Seals of the Schemhamphoresch
These seals
l 83
were given out to some members of the Golden Dawn at
5=6 Grade or Inner Order level. They were used at Whare Ra Temple in
New Zealand and had no associated documentation with them as to their
origin. Some years ago I was sent a copy of a set of seals in the handwrit-
ing of Mathers, which were almost identical to the ones here save the cir-
cular border. The Mathers paper had the notation "By the Great
Magician Blaise Viginaire - A.R. 2494."
There were three ways to use these seals. The first was to use them
on talismans for additional potency. The second was for evocation work
where the angel of the seal is summoned to perform a desired task. The
third method was to scry the sigils for astral work in experiencing these
potencies to see their full potential. Myoid mentor from Whare Ra, Jack
Taylor, informed me that there was a small paper on these seals, written
by Mathers, but he had only seen the original copy back in the 1930s.
The three methods of study of them that I have advocated above were
the basis of that paper, and Taylor simply made some condensed notes on
it during a lecture at Whare Ra.
183 Also see the Goetia, one of the parts of the Lesser Key of Solomon (which is included in many
publications to-date, including Waite and Crowley) for what can be called the mirror image of
these angels along with associated seals. The Grimoirc of Arrnadel and the The Key of Solomon
The King, both edited by Mathers, also throw additional light on how these seals can be studied.
187
188
The Kabbalah of the Golden Dawn
1. VAHUAIH
2. YELAVIEL
Seals Df the Schemhcunphoresch
o
3. SATIEL
4. NGHELAMIAH
189
190 The Kabbalah of the Golden Dawn
5. MAHASIAH
6. LELAHEL
Seals of the Schemhamphoresch
7. AKAIAH
8. KEHETHEL
191
192 The Kabbalah of the Golden Dawn
9. HAZEYAEL
10. ELDIAH
Seals of the Schemhamphoresch
11. LEVIAH
12. HIHAIAH
193
194 The Kabbalah of the Golden Dawn
13. IEZALEL
14. MEBANAEL
Seals of the Schemhamphoresch
15. HARAYEL
16. HOQAMIAH
195
196 The Kabbalah of the Golden Dawn
17. LAVIAH
18. KELIEL
Seals of the Schemhamphoresch
19. LIVOIH
20. PEHELIAH
197
198 The Kabbalah of the Golden Dawn
21. NELAKHEL
22. YEIAEL
Seals of the Schemhamphoresch
23. MALAHEL
24. HAHAUIAH
199
200
The Kabbalah of the Golden Dawn
25. NETHHIAH
26. HEEIAH
Seals ofthe Schemhamphoresch 201
27. IRTHEL
28. SEHAIAH
202
The Kabbalah of the Golden Dawn
29. RAYAYEL
30. EVAMEL
Seals of the Schemhampharesch
31. LEKABEL
32. VESHERIAH
203
204
The Kabbalah of the Golden Dawn
33. YECHVIAH
34. LEHAHAlH
Seals of the Schemhamphoresch
35. KEVEQAIAH
36. MENDIEL
205
206 The Kabbalah of the Golden Dawn
37. ANAlEL
38. CHAAMIAH
Seals of the Schemhamphoresch
39. REHEAEL
40. YEIZAEL
207
208 The Kabbalah of the Golden Dawn
41. HEHIHEL
42. MIKHAEL
Seals of the Schemhamphoresch
43. VAVALIAH
44. lHAIAH
209
210 The Kabbalah of the Golden Dawn
o
45. SAELAIH
46. NGHARAIEL
~ - 8 < r ?
~
Seals ofthe Schemhamphoresch
47. ASLAIAH
48. MIHEL
211
212 The Kabbalah of the Golden Dawn
49. UHAUEL
50. DENEYAEL
Seals of the Schemhamphoresch
21.'1
51. HECHASHEIAH
52. AMAMIAH
214
The Kabbalah of the Golden Dawn
53. NANAEL
54. NITHAEL
Seals ofthe Schemhamphoresch
~ I ~ l ~ J ~ . u
o i1 0
55. MIBAHAIH
~ I ~ 10
~ V1
56. PUIAEL
215
216 The Kabbalah of the Golden Dawn
57. NEMAMIAH
58. YEILEEL
Seals of the Schemhamphoresch
59. HERACHAEL
r:
60. METZRAEL
217
218 The Kabbalah of the Golden Dawn
,
61. VAMIBAEL
62.IAHAHEL
Seals of the Schemhamphoresch
63. NGHANEAUEL
64. MOCHAIEL
219
220 The Kabbalah of the Golden Dawn
65. DAMABAIAH
66. MENQEL
Seals of the Schemhamphoresch
67. AIAEL
68. CHABEOIAH
221
222
The Kabbalah of the Golden Dawn
69. ROHAEL
70. YEBAMAIAH
Seals ol the Schemhamphoresch
n
71. HAYAIEL
n. MEVAMIAH

This project represents a work of LOVE.
All texts so far gathered, as well as all future gatherings aim at exposing interested students to occult information. Future releases will include submissions from users like YOU. For some of us, the time has come to mobilize. If you have an interest in assisting in this process - we all have strengths to bring to the table.

email : occult.digital.mobilization@gmail.com

Complacency serves the old gods.

CHAPTER EIGHT The Garden of Eden before. CHAPTER SIX The Macroprosopus and Microprosopus or Countenance Theory. CHAPTER TWO A history of the formation of the Hebrew script from its inception to the present day. during and after the Fall.TABLE OF CONTENTS INTRODUCTION CHAPTER ONE A history of the Kabbalah including a breakdown of the Talmud. The Ten Sephiroth. CHAPTER FIVE The Four Worlds. A lecture on the 22 letters of the Hebrew Alphabet. Three Veils of Negative Existence. Bahir. Mishnah and Ghemarah. CHAPTER FOUR A discussion of the early books of Kabbalistic teachings. CHAPTER THREE A Schemhamphoresh Lecture of the Golden Dawn. Hecaloth texts. 5 15 37 72 79 89 127 . 32 Paths of Wisdom. CHAPTER SEVEN The Soul of the Kabbalah in its divisions and its analogy to Eastern Subtle Body anatomy. Four Color Scales. Zahar. the Sepher Yetvrah.

. The Serpent of Brass. CHAPTER THIRTEEN The Literal Kabbalah and its various divisions. and Briah: The Functions of the Seraphim. The 50 Gates of Understanding and Homer's Golden Chain.CHAPTER NINE The Qlippoth lecture by Mathers for Golden Dawn initiates. 135 147 157 173 181 187 APPENDIX The Seals of the Angels of the Schemphamphoresch. CHAPTER TWELVE Golden Dawn lecture on the twelve Tribes and Astrology. CHAPTER ELEVEN Alchemy and the Kabbalah applied to the Sepher Yetzirah. CHAPTER TEN The Seven heavens of Assiah. The Aesch Mezareph. Yetzirah.

4. 25. 17. 20. 18. 16. 9. 26. 14. 21. 10. 2. 28. 8. 15. 3. 24. 5. 7. 12. 22. 6. 27. 19. 23. 11. 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 . 13.DIAGRAMS 1. 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.

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.

which is really a monumental and impressive piece of work. that most of this material will be seen as it was intended by the Chiefs of the Golden Dawn. for it retains a number of previously unpublished Golden Dawn texts on the subject. . When Regardie published all the Golden Dawn rituals (Llewellyn Publications). Waite's commentary on the historical gleanings and folio references in the Zohar proved invaluable in the preparation of this work. There are some useful books of this type available however. which is combined with the Golden Dawn viewpoint. while still retaining the integrity of the traditionalist. A further split in the Order developed in 1903. W. which differs somewhat from that of the Hebrew traditionalist. who changed the name to Morgan Rothe. In context. It is inevitable that there are some quores from previously published Golden Dawn ritual papers. quite a lot of Kabbalistic texts were added by various members of the Order as more translations of the Zohar became available. when the Golden Dawn split into the Alpha et Omega Temples under Mathers and the remainder. R. From 1900. with additional footnotes. is the Kabbalah by Charles Ponce. Felkin. takes things a step further toward the occultist's viewpoint. In many respects it is a Golden Dawn notebook on the Kabbalah. who does a brilliant job of condensing the vast and complex history of the Kabbalah into a very fine little volume. as well as later ones which have been pruned and presented together. My own personal favorite. only the bare bones of the Kabbalistic papers were included for reasons of space. 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. therefore. My own work here. but these have been re-edited in such a fashion. though she worked only on the Sephiroth. One group was called rhe Holy Order of the Golden Dawn under Waite and the other was called the Stella Matutina under Dr. 1 the Order still continued to function on the practical level as it had before.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. it is very much a new type of work and direction. though. Ponce went further toward the occult viewpoint than Waite. and one of rhe best texts is Dian Fortune's Mystical Qabalah. This is German and roughly translated means Red Dawn. Another is A. E. Waite's book The Holy Kabbalah. Thus over the years from 1900 2 to the present day.

along with additional insight into the concepts they contain. in one book. The Zoharic quotes I have used are from these translations. that Mathers appended to the rituals. and where this is evident I have mentioned it. Mathers and Westcott. as my viewpoint is that of the Golden Dawn occultist and it is this viewpoint which is the basis for this book.Introduction My own association with the Order came from ex-members of the New Zealand Temple Whare Ra. 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. Mathers' wife Moina also claimed that full English translations of Levi's works were handed around the Order. Some years ago. some years before English translations became available. Complete Golden Dawn System of Magic. In many instances the translations differ considerably from published texts. J At Whate Ra I only found partial translation of Levi. 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. a synthesis of all major Kabbalistic teachings used by the Order. 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. Under the tuition of my mentor Jack Taylor (a former Hierophant) I was given access to most of its documents. and Papus) and from the Hebrew and Latin. many of which have only been translated into English for the general public in the last decade or so. was to take the eyes out of the Zoharic teaching and present these in rituals and knowledge lectures. in essence. the missing explanations are given only in part and these are still barely skeletoruc. These were of course taken from Rosenroth's works. Levi. In Regardie's subsequent work. 3 What the Golden Dawn did. the Zohar. just before Taylor's death. I make no claim to be an expert on the traditional Kabbalah and its teachings. What I have tried to do here is present. Many of the explanations given in this book are more complete than the rituals and are taken back to their original source. Franck. . 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. Taylor informed me that most of these translations were done by the two former Golden Dawn Chiefs. the full ones were said to be left With Waite.

Included in the section I have called "Sphere of Sensation. The English translations of the Zohar to date leave a lot to be desired. 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. and I have taken the liberty of expanding ir a great deal. This is a work in itself and will be presented in a subsequent volume called The Magical Tarot of the Golden Dawn. which is the more accessible of the English translations. On a final note. The theory was first outlined to me by Jack Taylor. Pat Zalewski Wellington. in New Zealand.The Kaballah ofthe Golden Dawn The part or volume number references to the Zahar. or the aura. with a more technical viewpoint. I also noted that in the Soncino edition. as it is commonly called today. In this section there is a discussion of the sexual teachings of the aura and its effect on the chakras and auric bodies. as well as some folios left out by the Soncino edition. New Zealand. 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." is a breakdown of the functions of the Kabbalistic Soul as applied to subtle body anatomy. in a rather general way. The Kabbalistic teachings of Enochian Chess will also be presented in a separate volume by Chris Zalewski (soon to be published). the emphasis on the Holy Hebrew Names of God and their variations are surprisingly ignored. This section of the book covers some of the teachings from the 6=5 and 7=4 Grades of the Thoth Hermes Temple. where the Nurho de Manhar singlevolume edition has these included. Summer 1990 .

" including Cabalah. The meaning of the term "Kabbalah" is usually related to the Hebrew root QBL meaning "to receive. Gabbalah." which is itself commonly taken to refer to the traditional custom of handing down secret knowledge by word of mouth to ear. As "Kabbalah" is that favored by authoritative Judaic scholars such as Gershom Scholem. and the first Chiefs of the Golden Dawn. The teachings were said to been originally handed to Adam from the Archangel Raziel (whose name means "secret of God"). who taught it (in part) to the Egyptians. a personification of Secret Wisdom. The Kabbalah at this point did not form the main body of Hebrew 1 . whom some identify with Adam). Oral tradition has it that the Kabbalah was first taught to the archangels by God. it is this spelling which is used throughout this book. then passed the secret teachings on to Adam (either directly or via Enoch. The Secret Doctrine then passed on from Adam through to Abraham. and so forth. signifying occult science or doctrine. Other scholars have claimed that the Hebrew word is of Chaldeo-Egyptian origin.CHAPTER ONE An Historical Outline The Kabbalah is part of the ancient Jewish mystical tradition. These angels. There are many spelling variations of "Kabbalah. said to be those mentioned in the Book of Enoch. Aryeh Kaplan. Qabbalah.

it is divided into two parts. 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. let alone fully understand its complexity. TRADITIONAL HEBREW LITERATURE The Talmud This literature should not be confused with either the Old Testament or the Kabbalah. this mystical teaching was said to have been allied to the Old Testament. and as such. such as Ginsburg. The Ten Commandments have been said to have been part of lost Kabbalistic theosophy and were given directly to Moses from God. It is likely that it would also have required a system sufficiently flexible that could be applied equally both to the Macrocosm (the Universe) as well as the Microcosm (individual man or woman). the latter being the secret tradition of Israel which gave birth to the Kabbalah. Little is known of Kabbalistic thought and development between the time of Abraham and that of Moses. Based on a doctrine of interpretations of the Hebrew Bible. To express this in terms that could be readily understood.2 The Kabbalah of the Golden Dawn teachings but was a type of mysticism that had been held strictly apart from the main body of Hebrew theology. so that the purity of the teaching would be retained. 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 a composition of the laws and customs of the Jews in both civil and religious doctrine. practical and oral. 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. Each commandment was said to represent a stage of Kabbalistic development. The Talmud can also be further divided into two literature . This was because the teaching of the "Hidden or Secret Knowledge" was considered so profound that few could be trusted with its essence. it was communicated only to a select few. Kabbalistic scholars.

An Historical Outline 3 sources. General punishments. The 36 sins of death (11 chapters). The first 15 the HALKHA ("order of the march"-· relaring to the behavior of the Jews during the Exodus) which dealt in law. 3. civil and religious. Observance of festivals and food preparations thereon. Marriage and prohibitions. which was divided into two pans. 1896. See TheBabylonian Talmud by M. A large body of its teaching prior to the second century C. 1935-52. and the second and largest is the Babylonian Talmud. and Abba with the final draft by Rabbi Judah l larnassi in 220 C. The first is the Palestinian Talmud which was compiled around the fourth century. This also includes days of abstinence and annual sacrifice (12 chapters). Purifications (12 chapters)..v-ro learn. the vast quantity of Hebrew literature was called the MlDRASH. Engagements. Rodkinson.E. l From the word "shanns. the MISHNAH and GHEMARAH. . The MISHNAH is a word relating to "repetitions. buying and selling. 4. 2. Advice to judges.E. The substance of the Talmud is divided into two parts. Also a later edition by Epstein. I conceived about a century later. The latter is almost two-thirds larger than the former. l52Q and 1523 respectively. He was also called the "The Ptince'' and went under the name of Mischmo. of 35 volumes for an English translation. Taxation. Holy offerings."Z-3 and signifying the methods of teaching. and adultery (7 chapters). Prayer in relation to produce and crops and their preparation and prohibition (11 chapters). divorce. The second is the HAGGADA ("legend") which deals in the finer points of esoteric and mystical expression of Jewish ideals. Matters of idolatry and moral proverbs (10 chapters). 5. according to Frank I . Damages. 6. Simeon. j Before the creation of the MISHANAH. was compiled from earlier documents from the teachings of Rabbi's Hillel. 4 It was divided into six sections: 1. The original publications of both Talmuds were in Venice.

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 6 See Cipher Jose (Babylon Talmud). . Tradition has it that Moses passed this Secret Wisdom of the oral Torah to 70 elders. When the correct key was applied Kabbalistically. for another variation of the same themes. The Ghemarah was formed from the MEDRASHlM and TOSEPHTOTH. of Genesis by Carlos Suares (Shamballah. 1985). Also see Rootsof . in part. for an example of how exactly the hidden ciphers within Genesis are utilized. over 600. 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). At this point we have the written Torah for the masses and rhe oral Torah which. though it is also said to be found in some other later biblical books.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). commentaries (called MEDRASHlM5) and additions (called TOSEPHTOTH) were added by later followers of Rabb Judah. was said to have been kept for the chosen ones.4 The Kabbalah of the Golden Dawn Once the MISHNAH was completed.he Bibleby Friedrich Weinreb (Merlin Books. 1986).

and for this reason every Neophyte received a lecture on the Hebrew letters. B. Ginsburg. along with the necessity of producing perfect diagrams and symbols. and on the correct manner in which to draw the letters. 5 .h and the Origin ofr:h. Albright: Facsimiles of manuscripts and inscriptions by C. Birnbaum. Cursive Script. essays in honor of W. F. The Hebrew alphabet had seven main points of entry into Jewish lifestyle: Northwest Semitic Script. Dnver. R. A. D. Peskham. of course. 7 See The Hel7rew Scripts by S. to learn them by heart. The Bible in Ancient and Near East. The Samaritan Pentate". Semitic Writing from Pictograph to Alphabet by D.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. Square or Rectangular Script. The Neophyte was exhorted to become proficient in their execution and. F. wasgiven major emphasis. rheir esoteric significance. Samaritan Sectby J. Albright. the importance of correctly writing Hebrew letters. The Golden Dawn was equally insistent on rhis requirement. A Study of Writing by W. From the time of the incorporation of the Kabbalah into the ChristIan magic of the Renaissance.

The isolation of the Jews after the destruction of Jerusalem around 70 C.C.8 and then into Aramaic in approximately 900 B. The first nine letters were for single units..E. in which many of the names of the Hebrew letters used today have been identified. having a distinct style of its own.C.E.. The Hebrew script and alphabet from this point on developed independently of the Aramaic script. which the Jews adopted.C. whether it be in Spain or China.C.c.E. 9 The numerical system applied to the Hebrew letters was no doubt adapted from Greek origins.-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. while the next nine were for double digits.E. and the last for units of three digits.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. It was not until at least the 6th or 7th century C. 8 9 s. . This developed into the Phoenician around 1100 B. a further development of the Aramaic script was to square the letters.E. that the full Hebrew letters as we understand them today were finalized. In the second century B. It was around the second century C.. The five final letters were also used as triple digit numbers.E.E.E. that the letters started to appear with thick and thin bars in some type of polarization. also had a great deal of effect on the different variations of script with each area.

600 50.U.Y K L M N S Aa P Tz 1 2 3 4 5 6 7 8 9 10 20. p tv Q R S T n 70 80 90. :J i1 n t:l :l 0 .500 30 40. .700 60 l 0 .V Z Ch T I. J 0 S) 5:l ~ A B G 0 H O.900 100 200 300 400 ='] r Aleph Beth Gimel Daleth Heh Vau Zain Cheth Teth Yod Kaph Lamed Mem Num Samekh Ayin Peh Tzaddi Qoph Resh Shin Tau Ox House Camel Door Window Hook Sword Enclosure Snake Hand Fist Ox Goad Water Fish Prop Eye Mouth Fishhook Backof head Head Tooth Cross .Letters of the Hebrew Alphabet 7 Hebrew Numerical System Letter ~ Power Value Final Name Meaning .

There is another thing you have to bear in mind. Aleph (Arabic Alif) not only means the letter A or E (or more accurately. was written for the Hermetic Order of the Stella Matutina (called the Golden Dawn prior to 1900) by Mrs. which signifies the number 31. not. In all ancient languages there was only one system of notation for both sound and number. I would place it about 1923. and also each individual letter had its own essential meaning. in abridged format. Therefore it follows that the word was the sum of or modification of those meanings. first published in English in 1921. below. R. the sign of power. From the Chaldean also was borrowed the vocalisation system by means of points placed above. the most important being their approximation to the Chaldean. the Power extended over all. owing to exile.8 The Kabbalah of the Golden Dawn FORMATION OF THE 22 LETTERS The following lecture. Felkin. but it is also the name of a house. bur also an object." . but each word had numerous shades of meaning. Thus AL is not only a sound and a Divine Name. against. and the name of the letter is also the name of the object. or within a letter. is formed from Aleph. Nevertheless. the opening of the mouth to make a sound). the hieroglyphic idea is retained in that each letter represents not merely a sound. represent spiritually the prolongation of movement to infinity. It is also 30 plus 1 = 31. Though undated. indicated either by the context or the inflection. we must of course admit that they have undergone a considerable modification since the days of Moses. each letter is also a number. wife of the then Order head. a language like Hebrew had comparatively few words. just as numerically it was the sum of those individual numbers." The same letters reversed. upon. It is based on the work Hebraic Tongue Restored by Fabre d'Olivet. In studying the actual letters as we now possess them." and hence God. LA. Used in a restricted or materialised sense it may be translated as "towards. the sign of extension. Moreover. The word Beth is not only the letter B. Its spiritual meaning is therefore "Extended Power. W. Felkin. Therefore. Thus AL. which translated upon a lower plane becomes a negative and may be rendered as "no. and each word has a numerical value equal to the sum of its numbers. it is also the name of an Ox. and from Lamed.

It may be translated as either E or H and is closely akin to Cheth in meaning as well as form. and an interior dwelling place. or simply HE. or a canal which organises or controls inflection or sound. it is a sign of action. or V.Letters of the Hebrew Alphabet Now let us consider the abstract symbolism of each of the 22 Letters of the Hebrew Alphabet: 9 1. Vau (Pin or Hook) is a letter equivalent to 0. The letter Heh (Window) merits special attention. To Exist" and is used to denote the source of human life in the Name HIH which we translate as EVE." but it links words together more intimately than any of these. it may be translated as. and in this aspect it indicates an abstraction which no modem language can render adequately. Vau is used as a conjunction and is placed at the beginning of a word. Gimel (Camel) is the sign of organic development. the third person singular of rhe verb To Be. Used as a vowel (U or OU). divisible nature.Will be. 5. hence the throat. Beth (House) is interior action. It is the symbol of Universal Life. when united with a vowel sound. that. the source of physical existence: the breast." It is the root of the verb "To Be. It represents mankind as the ruler of earth. It is therefore convenient to use the point to indicate the sound since its symbolism differs widely according to its pronunciation. Eternal. the breath. It is frequently used as an article. It forms. the principle Deity names. and may be translated as "the. Immutable. no orthodox Jew attempts to utter it. Daleth (Door) is the sign of abundance from division. then. AHIH can be adumbrated as "That which Is-Was. When the significant Yod is added it becomes TETRAGRAMMATON-YHVH. In these . "and. but which also may be given as HUA. Unity. 4. Unite these two letters and you have AB or ABA = Father. also. afterwards. Even today. 2. of. Thus YH is Absolute Life. 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. 6. stability." In this respect it is used as a prefix or an affix. thus. 3. It represents virility. and has the peculiarity of transforming a verb from the present to the past or from the past to the future. Aleph (Ox) is the sign of power. source of nourishment. U. a glass of water. this. As a V.

therefore a receptacle: the power of assimilation." Vocalized by Yod it signifies KY. air. On the abstract spiritual plane we have the Divine Creator. Zain is a hissing sound of something passing through the air. 11. the feminine source of life. 8. but on a lower plane. 9. It also denotes the refraction of light. and carries in itself something of the symbolism of both of these. suggesting the dazzling appearance of a ray of light falling on polished metal. an enclosure upon which labour must be expended. "because. the outstretched arm of man. eye. From that we get the idea of a shield. Heh is life and Vau in the midst gives the peculiar human character to the word which indicates "expansion. free. Yod is another letter of profound symbolism of deep significance. or link). the sign of organization. and Girnel. knot. The hieroglyphic interpretation is that of a hand. javelin or spear. Lamed in a material form suggests any form of an extension. thus the symbol of creation. both in form and in significance. Kaph hieroglyphically represents the closed or half closed hand. a fist: hence the hollow. breath or soul. the sign of manifest life. a roof protecting man's family as the serpent protects her eggs. Thus in concrete example it indicates a field. then. or goal. the leaping creative impulse. reflection.. when. hence a sword or arrow. according to. the unfolded wing of a bird. Used as an article of preposition it may be translated as "similar. labor. It is a symbol of the flame detached from any material base. Hence RUCH "the wind. sound. care." 7. It signifies life. but a hand held out in action." because Resh is movernent. shelter. From this letter transmutes HUH. By a natural transition we get the phallic symbol of creative power. inspiration. Cheth (Fence. wind. but as it is more closed in form so it can be more guttural in sound and of a material connotation.10 The Kabbalah of the Golden Dawn aspects it no longer represents the junction of two things (as a hook. Enclosure) is a letter closely allied to Heh. It implies effort. meditation. hence the universal tradition of the serpent guarding treasure. Finally a haven. rather it is the symbol of light. It forms a link between Cheth. refuge. for. Teth in its hieroglyphic form shows a coiled serpent protecting her eggs. It may be transliterated as the letter Z. 10." 12. into YHVH-the Ineffable Supreme. hence the .

Nun at the beginning of a word suggests passive action. quantity which brought down from the abstract to the concrete becomes negation. sea waves. It is the image of all circular and spiral movement. The duplicate link forms a prop. fruit. Nun at the end of a word is the converse. but inside our head lies a 11 . there seems to be little likeness between the letter and the symbol." Hieroglyphically we may say that Mem indicates rough water. signifies an eye. not merely joining but supporting. the sign of interior action. Samekh represents the development of the hissing sound of Zain. Used as an article or prefix. Conversely LA signifies an indefinite. the inhabitant of water. But when these interpretations are raised to the spiritual plane we perceive at once how significant this letter becomes. Mem may be rendered as "from. not. With the letter Shin prefixed we get ShMIM (SHAMAIM). offspring.Letters of the Hebrew Alphabet further symbolism of the whiplash or ox goad. the ethereal water or atmosphere. It therefore represents an Extension of Power. always used in the plural since the Final Mem is collective as water is the condensation of moisture. ecstacy. contemplation folded in upon itself. the aspect of the Divine which is capable of creating without effort. When we come to consider it more carefully we find that it is indeed an extraordinary gift of the organs of vision. Mem is the sign of plastic or passive action. and therefore unknown and incalculable. silence. Thus NB represents inspiration. Hence ALHIM (Alohim) is the extension of the Power of Life to the nth degree. possibly a deduction from rhe peculiar movement of the serpent. the Heavens. 16. 14. Ayin. Hence vocalised as MEM it signifies water. a prophet. so hieroglyphically it is a duplication." 13. hence it represents hieroglyphically a fish. From this is derived NBIA. omnipotence. Externally we have two eyes (shown by the two Yods at the top of the letter). or child. "no. the genuine protective aspect of creative power. This is more clearly defined when we realise that Nun Final is augmentative and emphasizes the individuality. Joined to Beth. with. prophecy. Superficially. or peace. among. while Mem Final suggests rather still. and here we must find one of the most curious and erudite survivals of occult knowledge. 15. out of. it becomes BN (Ben-Son). unfolding. calm water. hieroglyphically. Nun shows an image of produced or reflected existence.

20. though it is harder and more abrupt. Symbolically it becomes an implement or instrument by which man may accomplish an act or defend himself. Placed at the beginning or words it indicates the movement which carries us on towards an end. It marks at once. It is significant of repression and decision. as when the external eyes are exercised in certain methods they awake a definite response in the internal gland-the "third eye" of legend. 19. Qoph is a letter that has a guttural sound like Ayin which suggests its materialistic tendency.12 The Kabbalah of the Golden Dawn small body. naturally symbolizes speech. Hieroglyphically it represents an ear. Tzaddi represents all ideas of severance. Resh is the letter par excellence. Manifest Existence. One of the secondary results is the reaction upon the general muscular system. Thus Heh-Universal Life.00 . force and restraint. solution. one (or rather two closely connected) of [the] socalled "ductless glands" of modem physiology-the pineal and the pituitary glands. in which case it closely resembles Beth in meaning as well as form. Abstractly we may trace a regular succession of descent and. development. it indicates us on towards an end.WH or NO. It is the physical aspect ofVau. concretely it represents the hook by which something may be caught or ended. In sound it is the harder and more guttural sound of Kaph. Thus it symbolizes [an] interior hollow sound or noise and connotes materialism or emptiness. 18. Cheth the Life of nature. Phonetically. In sound it falls into the same group as Zain and Samekh. and when used as a consonant almost always has an evil implication. The complete letter is an exact counterpart of the complete organism and signifies the whole visual apparatus. Avin represents the opening of the glottis (in the throat to make a guttural sound). material existence giving the means of form. pure being. sometimes falsity or perversity. Kaph assimilated Life holding natural form and Qoph. or as PH. in which case it approximates rather to the meaning of Vau. and therefore it is transliterated as AA . 17. It is transliterated as either P. Hieroglyphically it is the head of man for Resh directs the move- . Peh as a hieroglyphic of an open mouth. Placed at the end as Tzaddi Final. These glands are connected with the external eyes by delicate nerves. On a much higher plane it represents a refuge for man. the sign of movement.

by which its sound is produced. Hence RASHITH HA GILGAL1M-the vortex. The creative elemental fire. the perpetual vibrations building up matter. It completes the symbolism of Zain and Sarnekh and is in a sense bound to them. Geometrically it represents the semiarc of a circle whereas Resh is the straightforward movement of a radius and Samekh a spiral. of that which is mutual.l'' Hence the word AUR-fire. action. 13 It) II See CosmicDoctrine by Dian Fortune for detailed explanation of how this is accomplished. the innermost self of a thing or person.11 the material sign of reciprocity between God and man. for Zain is an arrow and Samekh the bow string. the renewal of all movement. It is the sign of reciprocity. but essential process which developed on a higher plane preliminary to any physical manifestation. It can be described as being analogous to a captain. It is the center unfolding to the circumference. so Shin symbolizes the bow itself. By analysis we find that the Divine Name SHADDAI represents the oversearching heavens protecting the fecundity and abundance of nature-hence Providence.Letters of the Hebrew Alphabet ment of his whole body. 22. contrasted ASh with potential fire. sympathetic. sacred to THOTH. Hence we are told that the Three Paths of the Tree of Life form QShT (Quesheth) the Bow. . Refer to the [-[0 ritual of rhe Zelator of the Golden Dawn. the name still retained to indicate the ancient form of the cross-the tau. Joined to the first letter of the alphabet it indicates ATh-the essence. the beginning of primeval movement. It is probable. or by a slight alteration in focus. that the letter was originally written in the form of a modem T and was gradually elaborated to distinguish itself from Daleth. interchanging. Tau is the last letter of the Hebrew alphabet and represents a glyph of the cross. indeed. The letter Shin represents teeth. Shin is the symbol of movement and duration. the culminating point of all things. the initiative movement which predicates life and ultimate form. 21. 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. the Sphere of the Elements. 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.

R t1.14 The Kabbalah of the Golden Dawn TI-lE.l \=A"TI-lE. TWELVE SONS OF JACOB GO DOWN \NT~ EGYPT WIT\-\ TI-IE.~ 1:1 The Angels of the Schemhamphoresch. .

he or she was permitted to study a manuscript called the Schem-hamphoresch." Mss 14. 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. over the course of some 2. except in rare ritual circumstances. the Tetragrammaron-i-YHVH. 12 It cannot be denied that this is a difficult paper. apart from the most gifted und dedicated members of the Order. which corresponds to the Sephirah of Netzach on the Kabbalistic Tree of Life. Amiens 1823. 14-187 at the Bibliotheque Nationale. Also see "Schemamphoras. for a more indepth coverage of the Schemphamphoresch. which I feel is the basis for the Mathers paper given here. British Museum Library.785. 14-786.. few were able to utilize it correctly. 15 . Even the novice magician. As the Jews were forbidden to utter this name. and Harley 6482. It is probable that. lind one which concerns the deepest secrets of the Kabbalah in general.CHAPTER THREE Schem .Hamphoresch or the Divided Name By the time an aspiring Golden Dawn member had reached the Grade of Philosophus. lind of magic in particular. which has it as YAHVAH. I have recently come across a reference to the true pronunciation of YHVH in the Edgar Cayce readings.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. is aware of the importance ascribed In Kabbalistic magic to the Holy Name of God in the Jewish tradition. however.

14 The latter name is bounded with the former and united thereto. forming a name of 8 letters. etc. "Schem-hamphoresch" is sometimes termed "The Complete Name.. is purported to express some one particular aspect or another of the Divine universal principle. the 24 Thrones of the Elders of the Apocalypse. each of which. the letters of the Name) give glory. Even in lesser magical or spiritual workings.16 The Kabbalah of the Golden Dawn necessary to vocalize the separate letters for invocation in the manner YOD HEH VAU HEH. And the number of the 24 of the Thrones multiplied by the 3 raysof the Crowns = 72. from Psalms. or God. each name an Absolute Idea and Ruling Power of the Great Name YHVH-TETRAGRAMMATON. Four is the number of letters of ADNI which is its representative and Key." meaning that it includes all other names. which were for the healing of the nations. each ray of which is a name. . A Hebrew Bible is necessary for this process. etc. the Lord of the Universe. but its verse numbers do differ from those given in rhe English Authorized Versions. (that is. to Him. Eight multiplied by 3 (the number of the Supernal Triad) yields the 24 Thrones of Wisdom. For this reason the aspiring magician gave a great deal of study to the many arcane teachings involving the name of God. namely. God. 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. by itself. One of the ways to achieve this lay in the correct invocation of one of the God's names. 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. the invocations of divine and angelic names was of crucial importance. which is thus mystically shown in the name YHVH as under. was to attain to union with the source of all creation. the Name of God of 72 letters. The ultimate aim of the Jewish mystic. thus IAHDVNHY. One such teaching was the SchemHamphoresch document. and cast their Crowns before the Throne. each of whom wears on his head a Golden Crown of 3 rays. the four and twenty Elders fall down before him. or the Golden Dawn magician for that matter. the Crowns which each bear 3 of the 72 names). or as the Book of Revelation says: "When the living creatures (the 4 Kerubi." And these 72 names are written on the leaves of the Tree of Life.

These are the verses." These three verses are now to be written at length. removed and went behind them. the first from right to left. and the third from right to left. and Tetragrarnmaron caused the sea to go back by a strong East Wind all the night. and as they each contain 72 letters." 21st Verse "And Moses stretched his hand over the sea. and 21st verses of the XIVth Chapter of the Book of Exodus each consists of 72 letters. which signifies Mercy and Beneficence. and made the sea dry land and the waters were divided. the second from left to right. there will be 72 columns of three letters. and therefore each Dccanate or set of 10 degrees of a sign has 2 Quinaries. which signifies Severity and Judgement. one above the other. and also how their signification is to be found. From these 72 names.P 17 19thVerse "And the Angel of Elohim which went before the camp of Israel. and the Pillar of the Cloud removed from before them and stood behind them. The 72 names of the Deity are thus obtained: The 19th. and in others of the name AL. 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. and the one came not near the other all night. yet it gave light by night.or sets of 5 degrees of the Zodiac. or the 72 names of the Deity expounding the Powers of the Name YHVH.Shem-Hamphoresch the 72 rounds on the Ladder of Jacob on which the Angels of God ascended and descended. which are the SCHEMHAMPHORESCH." 20th Verse "And it came between the camp of Egypt and the camp of Israel. 20th. As it is said "And Thy Name is in Him." These 72 angels rule over the 72 Quinaries. 72 names of the Angels are formed by the addition in some cases of the name YH. It will presently be shown how the 72 angels' names are formed from the 72 Names of the Deity. and there was the cloud and the darkness. Then each column will give a word of three letters and there will be 72 names of three letters each. .

which are again allotted to the Planets in regular Order. 16 The 72 Angels of the SchemHamphoresch are further divided into Four Great Divisions of 18 each. The fourth division of 3 Signs. are considered pan of the Practical Kabbalah. 0 Tetragrarnrnaton. the formation of the Schem-Hamphoresch probably dealt with simply the degrees of the zodiac. And this is the formation as given above: Each Angel's name containing 5 letters. when repeated numerous times. The second division of 3 Signs headed by the Watery Sign Scorpio is under the Presidency of Heh. though in its inception. headed by the Fiery Sign Leo." 16 The Golden Dawn here has taken a modem approach to the Zodiac. the letter of Air. 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.18 The Kabbalah of the Golden Dawn Decanates. and each name of Deity 3. headed by the Earthy Sign Taurus. 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. They are further classed as belonging to the Decanates of the Zodiac with Z Quinaries to each decanate. my Glory and He who lifteth up my head. yet the publishers retained the section on the Magical Images of the Decans which is superfluous. which. each Division under the Presidency of one of the Four Letters of the Name YHVH. the letter of Fire. . I i The verse arrangement is taken from the original Mathers paper which was omitted in TheComplete GokJen DawnSystemo[Magic. This document was given out in two parts. the letter of Water. using signs and planets. for their desired effect. 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. is under the Presidency of Heh (Final) the letter of Earth. The third division of 3 Signs headed by the Airy Sign Aquarius is under the Presidency ofVau. It is the most important section of the Schem-Hamphoresch. 1 have included the Mathers translation of the Biblical verses (and resisted tampering with his translation}. along with the angelic name. art a Shield about me. The first division of the 3 Signs is under the Presidency of YOD.

PSALM 34:5: "I sought 'Ietragramrnaton." 5th Angel NAME: Mahasiah SIGN: Leo PLANET: Mars DEGREE: 20-25 MEANING: Seeking safety from trouble. save me because of Thy mercy." 3rdAngel NAME: Satiel SIGN: Leo PLANET: Jupiter DEGREE: 10-15 MEANING: Refuge. 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. my God. saving PSALM 6:5: "Return 0 Tetragrammaton. to help me make haste. My refuge and fortress. 0 my Strength. I will be confident in him.Shem-Hamphoresch 19 2nd Angel NAME: Yelauiel SIGN: Leo PLANET: Saturn DEGREE: 5-10 MEANING: Strength PSALM 22:20: "And Thou. Confidence PSALM 91:2: "I will say unto Terragrammaton. be not far off." 4th Angel l 9 NAME: Nghelamiah SIGN: Leo PLANET: Jupiter DEGREE: 15-20 MEANING: Concealed. . 0 Tetragrammaton. deliver my soul. Fortress.

we will bow down and bend before Tetragrammaton who hath made us. declaring.20 The Kabbalah of the Golden Dawn 6th Angel NAME: Lelahel SIGN: Leo PLANET: Mars DEGREE: 25-30 MEANING: Praiseworthy." 7th Angel NAME: Akaiah SIGN: Virgo PLANET: Sun DEGREE: 0-5 MEANING: Long suffering PSALM: 103:8: "Merciful and gracious is Tetragramrnaton. for from of old they were." 8th Angel NAME: Kehethel SIGN: Virgo PLANET: Sun DEGREE: 5-10 MEANING: Adorable. 0 Tetragrammaton." 9th Angel NAME: Hazeyael SIGN: Virgo PLANET: Venus DEGREE: 10-15 MEANING: Merciful PSALM 25:6: "Remember Thy tender mercies. shew forth among the nations His deeds. and Thy mercies. PSALM 9:12: "Sing Psalms unto Tetragrammaton Who inhabiteth. long suffering and plentiful of Mercy." . PSALM 95:6: "Come ye.

and shout for Joy. all the Earth. wilt Thou stand afar. upon us. and sing Psalms. 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.Shem-Hamphoresch 21 10th Angel NAME: Eldiah SIGN: Virgo PLANET: Venus DEGREE: 15-20 MEANING: Profitable PSALM 33:22: "There shall be Thy mercy. break ye forth." 11th Angel NAME: Leviah SIGN: Virgo PLANET: Mercury DEGREE: 20-25 MEANING: Meet to be exalted." 13th Angel NAME: Iezalel SIGN: Libra PLANET: Moon DEGREE: 0-5 MEANING: Rejoicing over all things. PSALM 98:4 "Shout ye to Tetragrarnmaton." . and blessed by my Rock. 0 Tetragrammaton. PSALM 18:47: "Liveth Tetragrammaton. why wilt Thou hide Thyself at times of trouble. as we have hoped in Thee.

God of my Salvation in the day I have cried. and my God is the Aid of my Hope. praying day and night. our Lord." 17th Angel NAME: Laviah SIGN: Libra PLANET: Jupiter DEGREE: 20-25 MEANING: Is Wonderful PSALM 8:I: "0 Tetragrammaton. PSALM 88:2: "0 Tetragrammaton." 16th Angel NAME: Hoqamiah SIGN: Libra PLANET: Saturn DEGREE: 15-20 MEANING: Raise up. PSALM 9:10: "And Tetragramrnaton shall be a high place for the oppressed." 15th Angel NAME: Harayel SIGN: Libra PLANET: Saturn DEGREE: 10-15 MEANING: Aid. and in the night before Thee. PSALM 94:22: "And Tetragrammaton is become unto me a refuge." . a high place for seasons in distress. how excellent is Thy Name in all the Earth.22 The Kabbalah of the Golden Dawn 14th Angel NAME: Mebahael SIGN: Libra PLANET: Moon DEGREE: 5-10 MAANING: Guardian and preserver.

PSALM 40:2: "Expecting." 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. liberator. and from deceitful tongues. and let them rejoice over me. and He heard me. and He inclined unto me. from lying lips." "Deliver my soul 0 Tctragrammaton. Just to me. PSALM 25:24: "Judge me accordingly to Thy righteousness.Shem-Hamphoresch." 19th Angel NAME: Livoih SIGN: Scorpio PLANET: Mars DEGREE: 0-5 MEANING: Hastening to hear. and heard my cry. PSALM 120:1. . 2:20 "In my distress I cried to Thee 0 Tetragrarnmaton." 20th Angel NAME: Pheheliah SIGN: Scorpio PLANET: Mars DEGREE: 5-10 MEANING: Redeemer. Terragrammaton. I expected Tetragrammaton. give a fuller meaning than the single verse. 23 18th Angel NAME: Keliel SIGN: Libra PLANET: Jupiter DEGREE: 25-30 MEANING: Worthy to be invoked. my God.

PSALM 33:18: "From Tetragrammaton is a blessing uponthose that fear Him." 23rd Angel NAME: Malahel SIGN: Scorpio PLANET: Venus DEGREE: 20-25 MEANING: Turning away evil. wonderful. o Tetragrammaton. PSALM 121:5: "Tetragrarnmaton Keepeth Thee. PSALM 121:8: "Tetragrammaton will keep thy going out and thy coming in from now until Ever. I have said Thou art my God." 25th Angel NAME: Nethhiah SIGN: Sagittarius PLANET: Mercury DEGREE: 0-5 MEANING: Wide in extent." 22ndAngei NAME: Yeiael SIGN: Scorpio PLANET: Sun DEGREE: 15-20 MEANING: Thy right hand." . Trust in Thy mercy." 24th Angel NAME: Hahauiah SIGN: Scorpio PLANET: Venus DEGREE: 25-30 MEANING: Goodness in Himself.24 The Kabbalah of the Golden Dawn PSALM 31:15: "And in Thee I have confided. and those who trust in Him. PSALM 9:1: "I will give thanks unto Tetragrammaton with all my heart. Tetragrammaton is Thy shadow upon Thy right hand. will tell of all Thy wondrous works. the enlarger.

12: "0 Tetragrammaton be not far from me. PSALM 54:4: "Behold." 28th Angel NAME: Sehaiah SIGN: Sagittarius PLANET: Moon DEGREE: 15-20 MEANING: Taker away of Evils.Shem-Hamphoresch 26th Angel NAME: Heeiah SIGN: Sagittarius PLANET: Mercury DEGREE: 5-10 MEANING: Heaven in secret. 0 my Tetragrarnrnaton make haste for my help. I will preserve Thy statutes. Elohim helpeth me." 25 27th Angel NAME: Irthel SIGN: Sagittarius PLANET: Moon DEGREE: 10-15 MEANING: Deliver PSALM 140:2: "Deliver me 0 Tetragrammaton. from the Evil Man. PSALM 71. and Tetragrarnmaton is with them who uphold my soul. PSALM 119:145: "I have called with all my heart." 29th Angel NAME: Rayayel SIGN: Sagittarius PLANET: Saturn DEGREE: 20-25 MEANING: Expectation." . answer me Tetragrammaton. from the Man of violence preserve Thou me.

my confidence from my Yourh. PSALM 71:16: "I will go in strength 0 Tetragrarnrnaton: 0 Adonai." 33tdAngel NAME: Yechuiah SIGN: Capricorn PLANET: Mars DEGREE: 10-15 MEANING: Knower of all things. and all His works are in Truth." 32ndAngel NAME: Vesheriah SIGN: Capricorn PLANET: Jupiter DEGREE: 5-10 MEANING Upright." 31st Angel NAME: Lekabel SIGN: Capricorn PLANET: Jupiter DEGREE: 0-5 MEANING: Teacher. 0 Adonai. PSALM 94: 11: "Tetragrammaton knoweth the thoughts of man. PSALM 33:4: "For Upright is Tetragrammaton of the Word.26 The Kabbalah of the Golden Dawn 30th Angel NAME: Evamel SIGN: Sagittarius PLANET: Saturn DEGREE: 25-30 MEANING: Patience. I will make mention of Thy righteousness even of Thine only. 0 Tetragrammaton. PSALM 71:5: "For Thou art my Hope. that they are in vain." .

" 36th Angel NAME: Mendiel SIGN: Capricorn PLANET: Sun DEGREE: 25-30 MEANING: Honourable. PSALM 26:8: "0 Tetragrammaton. and we shall be saved. tum us and cause Thy Face to shine upon us. PSALM 116:1: "I have rejoiced because Tetragrammaton hath heard the voice of my supplication. I have loved the habitation of Thy house and the place of the abiding of Thine Honour. PSALM 80:18: "0 Tetragrammaton Elohim Tzaboath. PSALM 131:3: "Let Israel trust in Tetragrammaton." 35th Angel NAME: Keveqaiah SIGN: Capricorn PLANET: Sun DEGREE: 20-25 MEANING: To be rejoiced in. merciful." 37th Angel NAME: Anaiel SIGN: Aquarius PLANET: Venus DEGREE: 0-5 MEANING: Lord of Virtues. now and for ever.Shem-Hamphoresclt 27 34th Angel NAME: Lehahaih SIGN: Capricorn PLANET: Mars DEGREE: 15-20 MEANING: Clement." .

0 Tetragramrnaton. PSALM 30:2: "Hear. PSALM 91:9: "Because Thou.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 88:14: "Why 0 Tetragrammaton." 41st Angel NAME: Kehihel SIGN: Aquarius PLANET: Moon DEGREE: 20-25 MEANING: Triune. 0 Tetragrammaton. PSALM 12:2: "0 Tetragrammaton deliver my soul from a lip of lying. repelled Thou my soul. art my refuge. Thou hast Thy refuge in rhe Most High. be Thou my Helper." 40th Angel NAME: Yeizael SIGN: Aquarius PLANET: Mercury DEGREE: 15-20 MEANING: Making joyful." 39th Angel NAME: Reheael SIGN: Aquarius PLANET: Mercury DEGREE: 10-15 MEANING: Swift to condone." . and be gracious unto me Tetragrammaton. from a tongue of guile. and hidest Thy face from me.

have cried. and in the morning my prayer shall come before Thee. 0 Tetragrammaton. PSALM 94:18: "When I said. my foot hath been moved." 44th Angel NAME: Ilhaiah SIGN: Pisces PLANET: Saturn DEGREE: 5-10 MEANING: Abiding for ever. PSALM 88:13: "And I. He shall preserve thy soul. PSALM 119:108: "Let the freewill Offerings of my mouth. unto Thee." . please Thee. 0 Tetragrammaton. will uphold me. and teach me Thy Judgements.Shem-Hamphoresch 29 42ndAngel NAME: Mikhael SIGN: Aquarius PLANET: Moon DEGREE: 25-30 MEANING: Who is like unto Him." 43rdAngel NAME: Vavaliah SIGN: Pisces PLANET: Saturn DEGREE: 0-5 MEANING: King and Ruler. 0 Tetragrammaton. PSALM 121:7: "Tetragrammaton shall keep thee from all Evil." 45th Angel NAME: Saelaih SIGN: Pisces PLANET: Jupiter DEGREE: 10-15 MEANING: Mover of all things. Thy mercy.

30 The Kabbalah of the Golden Dawn 46th Angel NAME: Ngharaiel SIGN: Pisces PLANET: jupiter DEGREE: 15-20 MEANING: Revealer PSALM 145:9: "Tetragrammaton is good unto every man. PSALM 98:2: "Tetragramrnaton hath made known His salvation." 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. PSALM 145:3: "Great is Tetragrammaton and greatly to be praised. in the sight of the Nations hath He revealed His justice. and His Mercies are over all His works." 48th Angel NAME: Mihel SIGN: Pisces PLANET: Mars DEGREE: 25-30 MEANING: Sending Forth as a father. very deep have been Thy devices. and unto His greatness there is not an end." 49th Angel NAME: Uhauel SIGN: Aries PLANET: Mars DEGREE: 0-5 MEANING: Great and Lofty.

PSALM 104:31: "The Glory of Tetragrammaton shall endure for ever.Shem-Hamphoresch." 53rdAngel NAME: Nangel SIGN: Aries PLANET: Venus DEGREE: 20-25 MEANING: Caster down of the Proud. 0 Tetragrammaton that righteous are Thy Judgements. Tetragrammaton shall rejoice in His works. and I will sing Psalms unto the Name of Tetragrarnmaton Most High. PSALM 7:17: "I will give thanks unto Tetragrammaton according co His righteousness. and in faithfulness hast Thou humbled me." 52ndAngel NAME: Amamiah SIGN: Aries PLANET: Sun DEGREE: 15-20 MEANING: Covered in darkness." . PSALM 119:75: "I have known. 31 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.

" 55th Angel NAME: Mibahaih SIGN: Taurus PLANET: Mercury DEGREE: 0-5 MEANING: Eternal. confide in Tetragrammaton. their Help and their Shield is He. and Thy memorial from generation to generation." . PSALM 103:19: "Tetragrammaton hath established His Throne in Heaven. PSALM 145:14: "Tetragrammaton upholdeth all those who fall. and lifteth up all those who are down. and His Kingdom ruleth over all.32 The Kabbalah of the Golden Dawn 54th Angel NAME: Nithael SIGN: Aries PLANET: Venus DEGREE: 25-30 MEANING: Celestial King." 57th Angel NAME: Nemamaiah SIGN: Taurus PLANET: Moon DEGREE: 10-15 MEANING: Lovable. shall endure forever. PSALM 102:12: "But Thou 0 Tetragrammaton." 56th Angel NAME: Puiael SIGN: Taurus PLANET: Mercury DEGREE: 5-10 MEANING: Supporting all Things. PSALM 115:11: 'lYe who fear Tetragrammaton.

Shem-Hamphorescn 33 58th Angel NAME: Yeileel SIGN: Taurus PLANET: Moon DEGREE: 15-20 MEANING: Hearer of cries. and Thou. PSALM 145:17: "Righteous is Tetragrammaton in all His Ways." 59th Angel NAME: Herachael SIGN: Taurus PLANET: Saturn DEGREE: 20-25 MEANING: Permeating all Things. Tetragrammaton." . let the Name of Tetragrammaton be praised. PSALM 6:3: "And my soul hath been greatly troubled." 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. PSALM 113:3: "From the rising of the sun to the going down of the same. and Holy in all His Works. how long." 60th Angel NAME: Metzrael SIGN: Taurus PLANET: Saturn DEGREE: 25-30 MEANING: Raising up the oppressed.

" 64th Angel NAME: Mochaie1 SIGN: Gemini PLANET: Mars DEGREE: 15-20 MEANING: Vivifying PSALM 33:18: "Behold." 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. unto those who hope in His mercy. unto those who hope in His mercy.34 The Kabbalah of the Golden Dawn 62ndAngel NAME: lahahel SIGN: Gemini PLANET: Jupiter DEGREE: 5-10 MEANING: Supreme Ens or essence." 63rdAngel NAME: Nghaneauel SIGN: Gemini PLANET: Mars DEGREE: 10-15 MEANING: Rejoicing PSALM 100:2: "Serve Tetragrammaton with Joy. PSALM 119:159: "See how I have loved Thy Precepts. 0 Terragrammaton. in Thy Mercy keep me alive. enter those who fear Him. the eyes of Tetragrammaton is unto those who fear Him." .

PSALM 37:4: "Delight in Terragramrnaron. for His mercy endureth forever. PSALM 106:1: "0 give thanks unto Tetragrammaton." 68th Angel NAME: Chabeoiah SIGN: Cancer PLANET: Venus DEGREE: 5-10 MEANING: Most Liberal Giver." 67th Angel NAME: Aiael SIGN: Cancer PLANET: Venus DEGREE: 0-5 MEANING: Delights of the Sons of men. Thou maintainest my lot.Shem-Hamphorescli 35 66th Angel NAME: Menqel SIGN: Gemini PLANET: Sun DEGREE: 25-30 MEANING: Nourishing AlL PSALM 38:21: "Forsake me not 0 Tetragrammaton. for He is good." . and He shall give the desire of thy heart." 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. my God be not Thou far from me.

for Tetragrammaton rewardeth thee. and in the midst of many will I praise Him. PSALM 108:30: "I will give thanks unto Tetragrammaton greatly with my mouth. PASSAGE: Genesis 1:1 :21 "In the Beginning Elohim created the substance of the heavens and the substance of the earth." 72ndAngel NAME: Mevamiah SIGN: Cancer PLANET: Moon DEGREE: 25-30 MEANING: End of the Universe." 71st Angel NAME: Hevaiel SIGN: Cancer PLANET: Moon DEGREE: 20-25 MEANING: Lord of the Universe. . 0 my Soul. PSALM 116:7: "Tum unto thy rest." 21 This is [he only Biblical passage in the Schemhamphoresh that comes from Genesis and not Psalms.36 The Kabbalah ofthe Golden Dawn 70th Angel NAME: Yebamaiah SIGN: Cancer PLANET: Mercury DEGREE: 15-20 MEANING: Producing by His Word.

and The BahiT. (896). like those of the Zohar or the Hekaloth texts. and in 1896 he produced a translation under the title Book of Brilliance. As such it is considered to be the very earliest Kabbalistic document. For English translations see I' Bookof Brilliance. translated by Rabbi Kaplan (Weiser. or "Book of Brilliance" first appeared.). were applied by Westcott to the Sephirotic and Kabbalistic schemata of the Golden Dawn. One of the founding Chiefs of the Golden Dawn. The name Bahir is given in Job 27:21 "And now men see not the bright light which is in the clouds. made a deep study of the Bahir. Because many concepts of the Bahir are expanded upon in the Zohar (as published in Rosenroth's translation).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. 1979). Wynn Westcott. translated by Wynn Westcott (privately printed. some have considered the Bahir II.C. There is little doubt that the concepts of the Bahir. It is also believed by the majority of Kabbalists that the book can originally be ascribed to Rabbi Nechunjah ben Hakana (around 75 B." 37 .

such as the letter Beth being the first letter of the word Bereshith-Genesis. or Dao as it is now called. without substance. The Bahir can be broken down into the following seven divisions: 1. The Bahir really appears to be the basic essence on which the 20har proper was built. Rahaumai. In many instances reading the Bahir first and the various relevant texts in the Zahar. Elizer.38 The Kabbalah of the Golden Dawn to be an obscure part of those books. It is a point that does not so much relate to creation as such. One may think that it is the Mother of all things under heaven. Without sound. All pervading and unfailing. and Berachai. where more in depth information is given. 24 Tao Te Ching. Rabbi Berachiah says that Chaos was always there. and as such. 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. is a text of prime importance. as defined by Lao Tzu: There was something formlessly fashioned. though on closer examination the distinction between the two is very obvious. Its true name we do not know. a belief that also echoes that of the Chinese Tao. The various Hebrew teachers mentioned in the book include Rabbi's Akiba. though the length of it seems to vary with the various editions. At this point the importance of the Hebrew letters are brought into close scrutiny. . Dependent on nothing unchanging. The Bahir consists of a series of discourses which have been compounded into roughly 30 brief pages. Expounds the theory of Creation. That existed before heaven and earth.24 Following Nechunjah's statement. The statement given here by Rabbi Nechunjah seems closely allied to the Chinese Taoist view of creation. but more importantly refers to the transmutation of substance. one can trace a gradual development of the concepts.

7. pages 158--204. whereas the Westcott translation uses a later script. Rabbi Kaplan. When compared with the later Zohar there are vast number of differences regarding the esoteric significance of the formation of the letters. Within the Bahir there is also a reference to what could possibly be described as the practical part of Kabbalism. 5. name of 72 letters. 3. Descriptions of the Sephiroth. the hands have ten fingers. relating to the ten Sephiroth with which both the heaven and the Earth were sealed. Although not as sophisticated as that found in the Zohar. solves part of this problem by associating the descriptions to the Ashur type script. in his translation of the Bahir. which are given for the first time. 10 The Golem was a man made of clay who was brought to life by Kabbalisric meditations and rituals. insofar as it speaks of the making of a Golern/? by Rabba. See The Golem of Prague by Yehuda Yudel Rosenberg (Warsaw. "The Kabbalah and its Symbolism" by Gershom Scholern. Gives explanations of the formation of the first eight letters of the Hebrew alphabet from Aleph to Cheth. It is obvious that we are looking at two periods of development of the Hebrew letters when comparing their etymological origins. showing that both the male and female souls develop from each other. It is thus. 1939).The Early Books 39 2. lS Westcott translation. Shemhamphoresch. the concept of the formation of the Soul is given. Discussion of the Seven Voices as heard by Moses on Mount Sinai. 4. 6. 25 Though the Sephiroth are not named directly in the Bahir. The functions of the Kabbalistic Soul. This relates to the manner in which the Torah was given to the jews. notes made by both Westcott and Kaplan in their translations more than adequately explain some of the hidden references to them. .

since it concerns the teachings of Rabbi Ishmael ben Elisha. the Greater Hekhaloth relates [Q Seven Heavens in each Heaven. The actual structure and formation of these palaces will be discussed in later chapters.). the Lesser Hekhalorh text shows yet another stepping stone to Kabbalistic associations through the seven heavens. 29 )0 Also see "Secrets of Enoch" in Forgotten Books of Eden which some have considered as being Isr century. See "Hekhaloth Text" in Kaplan's Meditation and the Kabbalah. The content of the Greater Hekhaloth is more in line with the title. It tells of a journey through ten Heavens and not the usual seven. Merkabah Mysticism. and Talmudic Traditions." Considering the contents.40 The Kabbalah of the Golden Dawn THE HEKHALOTH TEXTS Ismael ben Elisha (in 130 C. The application of putting any visionary experience to the test 27 28 See Odeberg's "Enoch 3" in which the Lesser Hekhalorh text is given. Like the Bahir. but of individual angels as well. but was possibly added to by other authors over the centuries. Scholem's "Jewish Gnosticism. These tell how his own teacher took him on a journey of the Heavenly Palaces. Generally the name "Merkabah" (Chariot) denotes the method. it is not surprising. whereas the name "Hekhaloth" (Heavenly Palaces) refers to the place they visited. and of the visions he experienced there. as it is more concerned with the Merkabah itself. It appears though that this manuscript in Its original form was l st century. Scholars such as Scholem have considered it 3rd century and a corrupt manuscript.E." instead of Seven Heavens. for various examples. providing details of additional Heavens or Palaces that the earlier Hekhaloth texts did not include. but the framework from which they developed is very important. taught a particular form of Kabbalistic mysticism which later appeared in what is known as the Hekhaloth texts. The Lesser Hekhaloth text is such an example.z7 One of the most interesting aspects of this manuscript from the occult viewpoint is the section on angelology. and one wonders whether or not this methodology was part of the teachings Moses brought with him from Egyptian learning. but over the years the two names have become confused with each other. .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. This gives definitions and functions not only of various angelic choirs.i" A further Hekhaloth text is the Biblical Book of Enoch which most Christian churches have not deemed as "inspired. a disciple of Nechunjah ben Hakana. though most Biblical scholars firmly connect the book with pre-Christian times.

" There are a number of definitions of this word but generally one takes it to mean the astral body. 11 Part of the Kabbalistic Soul which will be discussed in a later chapter. of course. Arrived there. 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. This Sphere is then a duplicate by reflection. but since they were confined within certain belief structures many similarities between the visions would occur. and this united consciousness is then projected therein. place. or Plane being known whereon it is desired to act. This sphere of Astral Light is partly drawn from the surrounding atmosphere. This Inner Space concept was taken further by Golden Dawn Adepti who adopted the Merkabah concept to suit their own special needs. "Believe thyself to be in a place and thou art there. varied from individual to individual. and acting through spiritual consciousness by reflection along the thought ray." In this Astral projection. a sphere of Astral Light is formed by the agency of the Lower Will. copied by Taylor inro his diary notes in the late 1920s.The Early Books 41 was singularly important. so that the consciousness in this projection is not quite so strong as the consciousness when concentrated in the Natural Body in ordinary Life. . of the Sphere of Sensation. The Sphere being formed. a certain part of the consciousness must remain in the body to protect the thought ray beyond the Sphere of sensation (as well as the sphere itself at that point of departure from the thought ray) from attack by any hostile force. It appears to be in the style of Mathers. a thought ray is sent to the corresponding part of the Sphere of Sensation of the Nephesch. as shown in the following lecturer'! The symbol. direction. but this is speculation. right through the circumference of the Sphere of Sensation direct unto the place desired. These various archetypes. a simulacrum of the person of the Skryer is reflected into it along the thought ray. however. v I! This is from an unnamed and undated lecture from Whare Ra temple. As it is said. illuminated by the Higher Will.V The thought ray is sent like an arrow from the bow. Apart from the experiences of Enoch. the next most important experience allotted to Merkabah is the Vision of Ezekiel.

the first being the original and the second being added around the 6th century. which can be explained Kabbalistically as traveling up and down the Tree of Life. and to use it as a system of checks and balances against negative influences during the Astral trip.42 The Kabbalah of the Golden Dawn The return taketh with a reversal of this process. who was also said to have authored a text on the mysteries of the "Holy Alphabet. 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 save to persons whose Nephesch and physical body are exceptionally strong and healthy." 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. The Merkabah relates to both ascent and descent. the whole operation of shying and rraveling in the Spirit Vision is of course fariguing. casting his reflection therein. Also there is another mode of Astral projection which can be used by the more advanced Adept. But this is nor easy to be done by any but the practiced Adept. The exact date of its origin is usually thought to be somewhere between the 3rd and 2nd century A. as in the previous method. Some Kabbalistic authorities have ascribed authorship of this volume to Rabbi Abba ben Joseph. which he received in a vision. considers that it was written in two parts. SEPHER YETZlRAH OR BOOK OF FORMATION The next Kabbalistic book of major proportion was the Sepher Yetzirah. and then projecting this whole sphere to the desired place. or Book of Formation. Adolphe . in his 1914 edition of the Sepher Yetzirah. Phineas Mordell. 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. One legend asserts that the Prophet Abraham was the instigator of the theory of the book.D. This consisteth in forming a sphere from his own Sphere of Sensation.

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. It would be fair to say that up until the 9th century the main theme of Jewish doctrine was very much against Kabbalistic teaching. the main principal uniting all these factors being the application of the book to the Macrocosm as well as to the Microcosm. It also discusses the theory of the Lightning Flash and the hidden method of ascending "Jacobs Ladder" through meditation. Possibly one of the first published versions of the Sepher Yetzirah was in 1562. but it was not for general publication. which no doubt were done in the late 1880s by Golden Dawn members.).E. and in many instances was aimed at trying to prevent it from being taught. as well as other works that have strong Kabbalistic references. I will be using the old Whare Ra translations. Gaon Hai (939-1038).34 divides the essence of the Sepher Yetzirah into the following: 0) In general. Paris. such as "The Voice of God in its Power. (2) In the division of the year or in the distribution of time in which the year is the principal unit. by University Books. and from Water came Fire. in his The Kabbalah. I found a number ofEnglish translationsof various partsof the text at 'Whare Ra. head of the Persian Academy at Sura. Forthe most part they differ only slightly from the later English publication. The book itself is broken down into six chapters: Chapter 1 gives the breakdown of the ten Sephiroth and the 22 paths. (3) The structure of man. . Gaon Saadiah (892-942 C." 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. When quoting from Franck. from Spirit came Air. and from Air came Water. The formation of the elements is then discussed. 35 The actual title of the Sepher Yetzirah is a little ambiguous for instead of a being a study of the Sephiroth it in fact is concerned with the formation and structure of the Paths of the Kabbalah. Seraphim and Kerubim are then named.The Early Books 43 Franck. First published English translation in 1967. the composition of the world. Gulielmus Postellus did a Latin translation in 1552. The Three angelic Choirs of the Auphanium. and one of those who did an enormous amount of Hebrew Linguistic research into Kabbalistic teachings. '". Mantua Edition. also wrote a commentary on the Sepher Yetzirah. was one of the first to give Kabbalism its full due as a metaphysical doctrine in its own right. a contemporary of Gaon Saadiah. The Name ofYOD '" First French Edition 1843.

The 22 letters are then formed into 231 gates. Water. consisting of Height.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. following a certain pattern. commonly called the "Cube of Space. and Fire.Height IVH . In Chapter 2. For example the first letter Aleph is then placed with every other letter totalling 21 permutations. The directions proper actually starr in the text from the fifth.v" The following are the permutations:'? (5) (6) (7) (8) (9) (10) IHV . These gates are formed by adding each Hebrew letter with another letter. 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.44 The Kabbalah of the Golden Dawn HEH VAU is then given as the Name which sealed the six directions of the Universe. . South. 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.South VHI . Water. Beth is placed with every other letter (excluding the one before it. and a Hexad. Air. diagrams. and Shin are directly related to the concept of Air." 38 The Altar as described in the Golden Dawn's Neophyre rituals is based on this chapter of the 36 Sephcr YetZirah. when combined with permutations of the Divine name YHVH. the Three Mother Letters of Aleph. answering to the Spirit of the Living Elohim: Air. This is particularly true of all the concepts involving geographical direction. Depth. and Fire. and Fire. the six sides of the cube sealed with the six permutations of the letters YOD HEH and VAU of the Sacred Name. and teaching of the Golden Dawn. which are the throne on which the directions are based. West. 37 The actual formation.West VIH . East. Aleph) which gives 20 permutations. For example. of the letters here forms a cube.Dept HIV . Gimel is paired with every The first four directions are Spirit.East HVI . at one point during the ritual of the 4=7 Grade of Philosophus. Mem. and North. Water.

The Early Books 45 N V N V (. ® VIH South o The Six Directio ns of Space rJ::\ . 8 .\ n V V rs-.

::L:L:L:L: + I::: + I:: + + .~~?~E '" '" II I..f'O~O"'GI>1f}"''-9t:: L: -L:L:L: _L:L:L:I. I:: I~ l~ I~ [8 Ii I~ I~ + + 18 t: .::.46 The Kabbalah ofthe Golden Dawn l ~rt~~~e~~~~~ij~5~if.- £Ie: I~ 10 Table 0[231 Permutations The 231 Permutations + . + I~ I~ + 12: I~ + + + 1:= I~ D!o=n..

with Aleph (air.heat." A major concept dealt with in Chapter 3 is that of balance. and Shin: the heavens were produced from Fire41. and Breast. and air is the regulatory medium between them. etc. Mem. The same idea can be found almost identically expressed in the Mishna 3. 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. where it says: God created in the World-Fire. chest. giving a total of 19 permutations. lungs) representing the temperate climate. AlephAir. Body. the origin of the earth is water. 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. Know. and Air from the Spirit is as a reconciler between the Fire and the Water. Generat· ing the permutations as I have given them adds up to 231. and Air. Water. In the Year. Mem (water. the Earth from Water. think and imagine that fire supports water. Aleph. fire. the Head. the vast limitless space. cold and wet. The total number of pairings are 23139 which were created from "nothing. Fire rises. The translation by Papus is a little fuller:42 Three Principles are Shin. belly) for the winter. Chapter 3. and Shin (fire.\ The full aspect of this explanation is given in the section "Alchemy and the Kabbalah.The Early Books 47 other letter except the ones before it. 411 Westcott translation." 41 This translation from the French was done by a former member of the Stella Matutina in New Zealand. Mem. giving a total of 18 permutations. Daleth is paired with every other letter except those before it. not 242. The text then says:40 The Three Mothers in the world are Aleph. The origin of the sky is fire. air and water. head) for summer. Aleph-Mem-Shin is sealed with six seals and enveloped in the male and female. . . In Man. The Three Mothers are then associated with the year and the seasons. water descends.

" For a simplified viewpoint of it see the forthcoming TheMagical Taro. "Convoluted Forces. Peace \ War. Wisdom \ Folly. Also associated with these letters are the seven directions of space. and the seven planets. . certain sensory associations are further given to the seven Hebrew "double" letters. 45 This entire chapter formed the basis for the complex Golden Dawn paper. Fertility \ Solitude. the seven Sabbaths. were of great esotenc significance to the Golden Dawn. Although first introduced in the First Order.48 The Kabbalah of the Golden Dawn In Chapter 4. like rhar of the table of Shrewbread. 43 Chapter 5 equates the 12 simple letters with the 12 zodiac signs. 12 directions. seven heavens and earths. and the 12 months of the year. who further revealed to him the Kabbalistic mysteries. It was here also that he communicated with the Prophet Elias. shows the relationship of the elemental divisions of the zodiac in both partnership and opposites. by Pat and Chris Zalewski. Grace \ Indignation. 12 properties. during his enforced 12-year captivity. Condemned to death by the Roman Lucius Aurelius Yerus (co-regent with Emperor Marcus Aurelius Verus). he is said to have written down the oral tradition of the Kabbalah that he had received. the seven days of the week. Daleth.E. Gimel. This diagram. Kaph. 43 The Zelator rituals of the Golden Dawn covers this in part in explaining the diagram of the sevenbranched candlestick. which ate called double because of the pairs of opposite meanings that can be associated with each letter (Beth. Rabbi Simon ben ]ochai escaped to some secluded caves where. Power \ Servitude. 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. 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. they were later studied in great depth in the Second Order. and Tau) such as Life and Death. Resh. which formed the frame of the Zahar.44 Overall this difficult chapter. Riches \ Poverty.P To simplify the associations of the Hebrew letters by way of analogy the astrological association is by far the easiest and most documented. 44 This chapter relates to the 1 ~ 10 grade of Zelaror when explaining the diagram of the Table of Shrcwbread. Peh.of the Golden Dawn. chapter 6.

one Isaac of Acco came to visit de Leon and found that he had died. Isaac offered her money but still she could not 'IIi There is no doubt that a certain amount of later material was appended to the original manuscripts. . Isaac was informed that no original manuscript existed. 46 When the 20har was first received by Jewry.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. On asking de Leon's widow to see the original papers that de Leon had copied from.

1. 700 pages. . It was also called Midrashi Yerushalmi.50 The Kabbalah of the Golden Dawn produce the original manuscript and told him that it had never existed and that de Leon had created the 20har from his own teachings.) The first edition was published in 1558. Although something made him change his mind at a later date. His first criticism of de Leon. the second in 1558. 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. and is mentioned in the Geonim and also by St. The Zohar proper is based on the commentaries on the first five books of the Bible. 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. Mantua. 400 pages. (2ohar ha Keton). Cremona (Zohar ba Gado!). Agobard (around 800 C. 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. is given in the Divrey Ya Hamin. with additions. The 20har apparently had more than one name through the centuries and this has added to the confusion. GENESIS (a) Commentaries (b) Tosseftoth (Additions) (c) Midrash ha Neelam (Secret Midrash) (d) Sithre Torah (Secrets of the Law) (e) Hashmaloth (Omissions) 2. long after he had visited de Leon's widow. which outlines the events he encountered with his widow.E.

NUMBERS (a) Commentaries (b) Raaiah Mehemnah (continued) . LEVITICUS (a) Commentaries (b) Raaiah Mehemnah (continued) 4. ( i) Sabah Di Mishpatim (Discourse of the Ancient One in Mishpatim) 3.The Early Books 51 ~~--~----~~~-~-~~l I The Table of Shewbread.

while Knorr Von Rosenroth has eight and C. (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. . 48 48 For example. come and see) (g) Hibbootath Kadmaa (Main Assembly) The tabulations of these books. though. Gershom Schclem cites 19 divisions.52 The Kabbalah of the Golden Dawn (c) Idra Rabba Kadisha (Great Holy Assembly) (d) Additions 5. seems to vary slightly with each different edition of the Zohar. D. Ginsburg eleven. 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.

Generally. or levels of existence. The worlds are said to represent the Four Letters of the Divine Name.CHAPTER FIVE The Structure of the Tree THE FOUR WORLDS In Kabbalistic doctrine there are Four Worlds. to the Tarot Suit of Wands. The Third World is that of Yetzirah and is the Vau force as well as being linked to the Sword Suit of the Tarot. they can be applied to four separate versions of the Tree of Life. The First World is that of Atziluth and is linked to the Yod Force of the Divine Name and. or also divide the one Tree into four separate divisions. each becoming more definitive than the one before it. The Second World is that of Briah and relates to the Heh force and to the Suit of Cups of the Tarot. by the Golden Dawn. 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. This is the World of ForrnaI ion showing the actual development of the ideas through the framework 53 . 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 Structure of the Tree

55

of Briah. This is very much the Mental World where things have been brought through and are now down, so to speak, on paper. The Fourth World is that of Assiah and is the Heh Final Force and assigned to the Pentacles Suit of the Tarot. This is the world of the Material or Physical World. Now that the whole mental process of the idea has been assimilated this World now works on the physical plane of action, the end result of the lofty concepts as formulated in Arziluth.

THE VEILS OF NEGATIVE EXISTENCE
Before any understanding is possible of how the Sephiroth function, the primary structure of the way in which the Divine Energy enters the Sephiroth through the three Veils of Negative Existence must be understood. The following lecture on this subject is taken from MacGregor Mathers' introduction to the Kabbalah Unveiled, and was considered an unofficial side lecture on the subject to be studied by Golden Dawn Adepti: 34. The idea of negative existence can then exist asan idea, but it will not bear definition, since the idea of definition is utterly incompatible with its nature. "But," some of my readers will perhaps say, "your term negative existence is surely a misnomer; the state you describe would be better expressed by the title of negative subsistence." Not so, I answer; for negative subsistence can never be anything but negative subsistence; it cannot vary, it cannot develop; for negative subsistence is literally and truly no thing. Therefore, negative subsistence cannot be at all; it never has existed, it never does exist, it never will exist. But negative existence bears hidden in itself, positive life; for in the limitless depths of the abyss of its negativity lies hidden the power of standing forth from itself, the power of projecting the scintilla of the thought unto the utter, the power of re-involving the syntagma into the inner. Thus shrouded and veiled is the absorbed intensity in the centreless whirl of the vastness of expansion. Therefore have I employed the term "Ex-sto," rather than "Sub-sec." 35. But between two ideas so different as those of negative and positive existence a certain nexus, or connecting-link, is required, and hence we arrive at the form which is called potential existence, which while more nearly approaching

56

The Kabbalah ofthe Golden Dawn
positive existence, will still scarcely admit of clear definition.

It is existence in its possible form. For example, in a seed, the
tree which may spring from it is hidden; it is in a condition of potential existence; is there; but it will not admit of definition. How much less, then, will those seeds which that tree in its turn may yield. But these latter are in a condition which, while it is somewhat analogous to potential existence, is in hardly so advanced a stage; that is, they are negatively existent. 36. But, on the other hand, positive existence is always capable of definition; it is dynamic; it has certain evident powers, and it is therefore the antithesis of negative existence, and still more so of negative subsistence. It is the tree, no longer hidden in the seed, but developed into the outer. But positive existence has a beginning and an end, and it therefore requires another form from which to depend, for without this other concealed negative ideal behind it, it is unstable and unsatisfactory. 37. Thus, then, have I faintly and with all reverence endeavoured to shadow forth to the minds of my readers the idea of the Illimitable One. And before that idea, and of that idea, I can only say, in the words of an ancient oracle: "In Him is an illimitable abyss of glory, and from it there goeth forth one little spark which maketh all the glory of the sun, and of the moon, and of the stars. Mortal! behold how little I know of God; seek not to know more of Him, for this is far beyond thy comprehension, however wise thou art; as for us, who are His ministers, how small a part are we of Him!" 38. There are three qabalistical veils of the negative existence, and in themselves they formulate the hidden ideas of the Sephiroth not yet called into being, and they are concentrated in Kether, which in this sense is the Malkuth of the hidden ideas of the Sephiroth, I will explain this. The first veil of negative existence is the AIN, Ain = Negativity. This word consists of three letters, which thus shadow forth the first three Sephiroth or numbers. The second veil is the AIN SVP, Ain Soph = the Limitless. This title consists of six letters, and shadows forth the idea of the first six Sephiroth or numbers. The third veil is the AIN SVP Avr, Ain Soph AUT = the Limitless Light. This again consists of nine letters and symbolizes the first nine Sephiroth, but of course in their hidden idea only. But when we reach the number nine we cannot progress farther without returning to the unity, or the number one, for the

The Structure of the Tree
number ten is but a repetition of unity freshly derived from the negative, as is evident from a glance at its ordinary representation in Arabic numerals, where the circle 0 represents the Negative and the 1 the Unity. Thus, then, the limitless ocean of negative light does not proceed from a centre, for it is centreless, but it concentrates a centre, which is the number one of the manifested Sephiroth ..."

57

-----/,,,/'
A

-- - .....

...............
-,

l
""--,

,/ . :

/' /R
/
I
I
J
I I • " : "

50 PH

I
\
\

'., .

.i p.' ~
/p
',~V

,

\,
S0
PJ.( : .----'-,_.

.
~..\\

,

""

\

,
\ \

I
f
I

./,..

'., /~~~·A-·"·",'.·~' <uHf\-';

'.--.'.

,

'.

I
I

I I
I

~

e.
,

./

:

., , ,
\ \

\

,l"fM.~

"'r c ...c~·
;oT

N ': \ I I
I

I \ I

\
\

1/
\ I
\
\\

,
I
I

,

I

\
\

"
..-

s,:
>' /
\

I
J

\

"

"" "

,/
.....p
......................

,I

J

_-

v

/

>'
/-",//

,,/

---

------

--""

The Three Veils of Negative Existence The cloud-veils of the Ain formulating the Hidden Sephiroth, and concentrating in Kerher, the first Sephira.

58

The Kabbalah of the Golden Dawn

THE TEN SEPHIROTH
The actual word Sephiroth is plural and in meaning denotes "spheres" or "emanations" while the word Sephirah is singular. Because the Sephiroth were ten in number, Mathers made the observation that abstract concepts of mathematics could also be applied to the Sephiroth. Within the Sephiroth themselves there are large polarity swings of both genders, but which are still abstract in concept. They develop in varying stages so that when each stage reaches its maximum point a new level is created for the refined energy to go to the next level. The Sephiroth can be observed to be analogous to glass receptacles of varying shapes and quantities. When one is full, then the energy overflows to the next, where it conforms to the shape of the vessel and what that shape represents. The first three Sephiroth are very important, for many have considered this Supernal triad to be manifested, yet still in a state that is invisible to us. In a modem light it could be likened to a DNA chain or to the formation of basic atoms or molecules that have formed a certain pattern, yet have not yet multiplied enough for visible states of growth.t'' It should be observed that the Sephiroth are also opened up to the manipulation of negative influences as well as of good ones. The Ten ineffable Sephiroth have ten vast regions bound unto them; boundless in origin and having no ending; an abyssof good and of ill; measureless height and depth ...50 From this we see divided in each Sephirah a positive and negative polarity that can be related to both Spiritual and demonic hierarchies. Since each Sephirah has both positive and negative polarities incorporated in it, then one may assume that there are certain Sephiroth that are grouped under both headings. Once polarity has been established, the neutral polarity must be accepted as well, and certain Sephiroth now fall under this heading, but all in balanced juxtaposition one to each other.

49

See Superstrings: a TheCfry of Everything? P. C. W. Davies and J. Brown (Cambridge University Press, 1988). for a theory of deep formation that can be Kabbalisticallvapplied. Also Occult Chemistry by Besant and Leadbeater (3rd ed. 1980), which adds yet other dimension to the formations or stages of growth, applied to the Kabbalah.

50

Sepher Yetzlrah, 1.5.

The Structur e ofthe Tree

59

The Tree of Life

60

The Kabbalah of the Golden Dawn

The Zohar describes the Sephiroth as emanating from each other, a difficult concept to grasp visually (some have used the diagram of concentric circles). Later Kabbalists have considered the Sephiroth as being placed on three pillars (Severity, Middle, and Mercy) while others have used the age-old glyph of the Tree of Life (which has been with us since antiquity) to apply the Sephiroth visually in balanced disposition. The First of the Sephiroth is called Kerher, the Crown, which is the first manifested form and which many have associated with the Hebrew name of God as shown in the letters YHVH,5I the incomprehensible deity. Kether is often referred to the Godhead as the primal source of manifestation. The Hebrew name associated with this is AHIH,52 meaning "I am," a simple statement of manifestation. There are a number of ways to visualize Kether. The first is to view it by way of descent. Here we have a homogeneous force that is perfect in every way except for experience, and that is what it must gain before it can' be reunited with itself in Malkuth, the last Scphirah. In many respects, Kether is much like the spirit of man as he arrives on this plane of existence; he must gain experience through the process of trial and tribulation before the re-unification with the Higher Self at death. Any Sephirah, Kether included, can be applied to the smallest speck or atom of this planet and also to the greatest distance in the heavens. This explains the reference in the Sepher Yetzirah to the Sephiroth being boundless and having no ending. Looking at Kether by way of ascent here, we have the Godhead on earth, perfection as far as the physical laws will allow. It is something everyone aspires to, for Kether is the absolute ideal, untainted by the fears and worries of this world, for it has risen above them. The Mathers description of the Sephiroth, as given in the Book of the Path of the Chameleon, 53 is as given below: First are the Feminine colours of the Sephiroth, the Queen's Scale. In Kether is the Divine White Brilliance, the scintillation and corruscation of the Divine Glorythat Light which lighterh the Universe-that Light
Exodus 20,2, "I am YHVH thy God."
proclaim. let him declare it, and set it in order for me." This manuscript, called also "Hodos Chameleonis," was issued out in separate parts in the Golden Dawn's Inner Order.

51

52 Exodus 3014"I am the first and I am the last and beside me there is no God. And who, as I, can
53

And Eheieh is the Name of the Divine Essence in Kether. and concerning which it is not fitting that we should speak more fully. In many ways Chokmah is still under the reflected glory of Kether. it is said rhat in each Sephirah there are in fact From Whare Ra temple papers. And the Sphere of its Operation is called Rashith ha-Gilgalium-the beginning of whirling. and in many aspects this in itself is something to aspire to. And the Name of its Order of Angels is called Chaioth ha-Qadesh. so thar he might know and understand the mysteries of Wisdom to attain His glory. for the Wisdom that it utilizes is still far above that of normality. The Divine name associated to Chokmah is YH. the Holy Living Creatures.The Structure of the Tree which surpasseth the Glory of the Sun and beside which the light of mortals is but darkness. He who bringeth others before the face of God. . it is the masculine essence or seed and as such srill pliable. Since Chokmah is the first separation from Kether. Chokmah still acknowledges that Kether is its superior and that any knowledge coming to it will be through the perfected point. 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. The Zohar 54 (Temurah. the Primum Mobile or First Mover. It is the Sephirah that gives man the chance of attaining what is normally the unattainable through the power of the intellect. Wisdom. It shows the establishment of polarity in a balanced and harmonious disposition. to make matters extremely complex. by unknown translator.I . Although separated. which bestoweth the gift of life in all things and filleth the whole Universe. 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. Wisdom can be ascribed to many different levels and. 61 The Second Sephirah is called Chokmah. and its Archangel is the Prince of Countenances-Metatron or Metraton. which are also called the Order of Seraphim. a derivative of YHYH. It is a mixture of both the Wisdom of God and the Wisdom man tries to attain. In this situation Chokmah is the first break from Kether (by way of descent).

and its archangel is Ratziel. while rhe other end of the scale is Malkuth of Chokmah. Understanding. and the name of its Order of Angels is Auphanim. While the name in itself is masculine. during a lifetime. the Starry Heaven. in fact. Understanding shows us the way to do it. showing the Son ofChokmah. while man or woman may be satisfied with one level of Wisdom. For the 55 From"Hodos Charnelionis. In many respects Binah is the other side of the coin to that which Chokmah represents. the wheels or the whirling Forces which are also called the Order of Kerubim. The Divine Name Elohim shows that the name Binah is something of a misrepresentation. as if behind it there was a brilliant glory. the Prince or Princes of the knowledge of hidden and concealed things. the areas in between each of rhese extremes vary according to the type of person one is. Ben. wherein it disposeth the forms of things. and YH from Chokmah." . to rap into the orher levels as well." The name Binah. In terms of the Microcosmos. of course. this can be done simultaneouslv with more than one level at a time. like a transparent pearl-hued mist.62 The Kabbalah of the Golden Dawn ten Sephiroth. the Holy name is a mixture of both. comes from the Hebrew BNYH. Kether of Chokmah. 55 The Third Sephirah is Binah. and it shows the establishment of the Triad and the next step after Wisdom. depends on the individual and on what is happening in his or her life during that moment. And Yah is the Divine Ideal Wisdom. On what level and for how long he or she is able to do this. The first manifestation of wisdom is. And the Sphere of its influence is in Masloth. it is not unheard of for him or her. In Chokmah is a cloud-like grey which containeth various colours and is mixed with them. which Eastern mystics have considered to be states of satori. for the Hebrew hnguistic components of Elohim show the combination of both masculine and feminine. For some gifted or advanced individuals. of course. while Wisdom gives us the ability to discern things. showing a very feminine trait underlying this Sephirah. yet radiating withal. The complexity of this is that. a Son. The Divine Name associated to Binah is YHVH ELOHIM which means "Lord my God.

\) From "Hodes Chameleonis. 57 'ill Westcott translation. the dissecting of the part taken to the extreme so that the whole is forgotten. as the feminine side of its nature will be discussed in a later section. to see things in a totality at the top end of the scale. And Jehovah E10him is the perfection of Creation and the Life of the World to Come. The AngelJophiel is also referred unto Binah. wherein is mystery and depth and silence. And its Archangel is Tzaphqiel. such as Kether of Binah. For those at the lower end of the scale we have an overconcern for trivia. And the Sphere of its Operation is Shabbathai. and yet. 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. Binah actually linked directly to Kether through the Path of Beth. the Prince of the Spiritual Strife against Evil. Understanding is a very necessary concept to provide the frame for Chokman-Wisdom. when the Paths were considered in the form of the Tree of Life. or rest. There is the Supernal Triad completed. as one has to get to Chokmah to get to Kether: but in later schools of Kabbalistic thought. This shows that there is still a strong connection directly between Binah and Kether through the Path of Beth. and it giveth forms and similtudes unto chaotic matter and it ruleth the sphere of action of the planet Saturn. In Zoharistic Kabbalism there is no direct connection of Binah and Kether. formed by YHVH with Wisdom (Chokmah) he is closed on all sides but opened in front. This later appendage of Kabbalism is further complicated due to the fact some schools do not agree on which Path connects with which Sephirah." . and the Name of the Order of Angels is Amlim. the Strong and Mighty Ones who are also called the Order of Thrones. it is the habitation of Supernal Light. In Binah is a thick darkness which yet veileth the Divine Glory in which all colours are hidden. The key word of this Sephirah being "Understanding" shows that it is an energy or form that channels information and compartmentalizes it.The Structure of the Tree 63 purpose of this discussion we will concentrate on its masculine impetus. Wisdom cannot be attained or conceptualized. Binah brings out the whole pattern of things. for without Understanding.

Mercy. In Chokmah is the Radix of blue and thence is there a blue colour pure and primitive. This is achieved through flawless love. connected by two paths. It is considered one of the finest virtues one can attain. This shows Mercy being expressed from Wisdom and Understanding. And the Sphere of its Operation is called Tzedek or Justice and it . thus helping them to cross up to Binah. It is also the first one from which to cross the Abyss (Daath) to get to Binah. by way of ascent. The Golden Dawn teaching was that to get up to Binah by way of ascent one must follow the emanation of the old Paths. The Golden Dawn taught that before the so-called Fall there was another Tree in which Daath was a Sephirah proper. Another title for Chesed is "Grace" and this helps us to understand the term Mercy more correctly. 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. There is no Path connecting Binah and Chesed. which means God. In many respects Chesed is a very important Sephirah. of a fraternal nature. and the establishment of the Quartenary. and how one travels a route that is not laid out is something of a mystery. Chesed relates to the accumulation of good deeds or efforts in which stare forgiveness is given. and glistening with a spiritual Light which is reflected unto Chesed. 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. for it is the first of the manifested Sephiroth beyond the triad of Kether. It is the area of the shadow Sephirah Daath which cannot be considered a Sephirah proper. The Divine Name associated with this Sephirah is AL. the practical use of the Kabbalah must be always kept in mind.64 The Kabbalah of the Golden Dawn The Fourth Sephirah is Chesed. By way of ascent on the Tree. before and after the Fall of Man. For while we are investigating here the origins and formation of the Kabbalah. A full explanation will be given in the section on the Tree of Life. Chokmah. for the Understanding of Binah is now converted into a state of further receptiveness. It can be used like a ladder for those magicians and aspirants ascending it in their endeavor to unite with the Godhead in Kether. AL is the Holy Spirit that can loosen its grip on the material for those traveling up the Sephiroth of the Kabbalah. and Binah.

And Al is the tide of a God strong and mighty. bestowing peace and mercy. more fierce then any masculine quality and is totally unrelenting. the Prince of Mercy and Beneficence. meaning "God's wars or battles. \H Ibid. in tum. in many respects. Severity. terrible like an army with banners. By way of ascent. 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." This is not an easy Sephirah as it deals with Victory only after trial and tribulations. of trial and tribulation. where it cannot give any more and now enforces a strict discipline upon it to circumvent any future actions of this nature. who are also caned the Order of Dominions or Dominations.The Structure ofthe Tree fashioneth the images of material things. Who is She that looks forth as the dawn. The Divine Name also shows the feminine aspect associated with this Sephirah. and the Name of the Order of Angels is Chashmalim-Brilliant Ones. . Geburah is the Sephirah of rule and retribution. Magnificence and Grace. The pride. These aspects are well illustrated by the following from the Song of Songs (6: 10). clear as the sun. the polar opposite of Mercy. By way of descent.58 65 The Fifth Sephirah is Geburah. ruling in Glory. fair as the Moon. And the Archangel of Chesed is Tzadkiel. This is not the gentle feminine quality but the harsh vengeful quality that is. and it ruleth the sphere of the action of the planet of Jupiter. so that the feminine energy is transmuted to suit the temperament of the Sephirah. This is. of course. Geburah has taken the receptivity of Chesed to the extreme. showing that an extremity has been reached through harsh action. Geburah develops from the Beauty of Tiphareth and becomes proud. and it represents the extreme of these. can become eventually arrogance. The Divine Name for this Sephirah is ELOHIM GIBOR. thereby showing that nothing in its area of influence will come easy. The fine line is drawn in this Sephirah between arrogance and discipline. The Sephira Chesed is also called Gedulah or Magnificence and Glory.

and war and strength and slaughter." The Divine Name of this Sephirah is YHVH ELOAH VE DAATH which roughly translated means "God's knowledge. for here we can meet the hard-core religious fanatic and zealot who would enforce his spiritual beliefs by the point of the sword. judging and avenging evil. The Sixth Sephirah is Tiphareth. and the Name of the Order of the Angels is Seraphim-the Flaming Ones who are also called the Order of Powers. Beauty. is a very necessary Sephirah. Both are wading deep in the blood of their fellow man. The Sphere of its Operation is called Madim or violent rushing Force and it bringeth fortitude. Geburah. the Prince of Strength and Courage. The S~hirah Geburah is also called Pachad-Terror and Fear. ruling in wrath and terror and storm. 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." showing the direct link with the Godhead in Kether. and therein is the red colour. pure and scintillating and flashing with flame which is reflected unto Geburah. yet each with his own preconceptions of why he is acting like he is. and at whose steps are lightning and flame. Mighty and Terrible. as it were the flaming Sword of an avenging God. radiant polarity for the whole Tree of Life is found. 59 Ibid. In Binah is the Radix of Red. 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.66 The Kabbalah of the Golden Dawn The harshness of this Sephirah spares no one. In the Zohar we are told of how both David and Jacob were to face the Lord over their transgressions. though. We can also meet the mercenary soldier. And it ruleth the Sphere of Action of the Planet Mars. for (by way of ascension) one has to have the extreme of Mercy to temper the Severity of one's nature. Its Archangel is Kamael. And E!ohim Gibor is the Elohim. 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. .

" something that relates strongly to Netzach.The Structure of the Tree 67 Beauty is a word that well describes Tiphareth because. Beauty and Life. It especially rules the Mineral world. creating the Beauty of what one is seeking. and its Archangel is Raphael. It is a time of rebirth and for a change of values. . Thus is the first reflected triad completed. Netzach takes the Beauty of Tiphareth and distributes it towards a desired end.6o The Seventh Sephirah is Netzach. that is Kings or Angelic Kings. the Solar Light. gleaming golden yellow which is reflected unto Tiphareth. And the name of the Order of Angels is Melechim or Malakim. The operative word for this Sephirah is "desire. 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. which means "Lord of Hosts. it reflects the glory of the Godhead in Kether."and relates to one of the Seven Archons who created the Universe. the prince of Brightness. ruling over the Light of the Universe. primitive and sparkling. for while Beauty remains on the Middle Pillar it becomes a center of sorts. Kether is the Radix of a Golden Glory and thence is there a pure. Victory. and it ruleth the sphere of action of the Sun. an ideology delivered." meaning the whole of one's wants and desires in one package. The Angels Peniel and Pelial are also referred unto this Sephira. who are also called the Order of Virtues. For some it can be said in the American expression "the brass ring. The brightness of Kether that is reflected through Tiphareth is now channeled into a format that can control it. Severity. Light and Brilliancy in metallic matter. The Divine Name for this Sephirah is YHVH TzBAOTH. And the Sphere of its operation is that of Shemesh. which relates to the end of the emanations from the Pillar of Mercy which has successfully won through. for the aggressiveness is tempered by Kether' s Glory. and bestoweth Life. creates a whole new approach. By ways of descent. And Yhvh Elaha va-Daaili is a God of Knowledge and Wisdom. when taken to yet another extreme and stopped in the Middle Pillar as Tiphareth. by virtue of its placement directly under Kether through the Path of Gimel. Angels and Rulers.

yet when it is transformed into Netzach. And its Archangel Hanial is the Prince of Love and Harmony. The divine energy of that Victory is converted into the pomp and glory that creates Splendor. the tremendous amount of energy it has is now focused. In many ways Splendor is the victory celebration after the battle 61 Ibid. whereas Netzach performs this function with the help of the divine intervention of Kether. Netzach. and gleaming like an emerald. And the Sphere of its Operations is that of Nogah or External Splendour. love. and the Name of the Order of Angels is Elohim or Gods who are also called the Order of Principalities. 6 l The Eighth Sephirah is Hod. and this shows that the Victory of Netzach has reached the point where the competition or pushing now stops. and it ruleth the Sphere of Action of the Planet Venus and the nature of the vegetable World." with its hidden feminine concept. and this is where Netzach is formed. harmony. 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. The Angel Cerviel is also referred unto this Sephira. Since beauty and radiance have their limitations that energy must be harnessed into something progressive. The beams of Chesed and of Tiphareth meet in N etracr: and thence arises a green. is the last in the Pillar of Severity. of Triumph and of Victory. The energy of the Creator. showing that the energies of this dynamic Pillar are now at their strongest.68 The Kabbalah of the Golden Dawn with little control or direction to it. This Sephirah like its opposite number. through its link from Kether directly above it. producing zeal. pure brilliant liquid. is applied here as well. . but this is not directed. And Jehovah Tzaboath is a God of Hosts and of Armies. Splendor. 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. ruling the Universe in Justice and Eternity. and that is where Victory comes in. knows no defeat and its energies overcome all obstacles. Geburah at the other end of the scale shows power.

And Elohim Tzabaoth is also a God of Hosts and of Armies. of Mercy and of Agreement. is due to me. ruling the Universe in Wisdom and Harmony. fully formed but not yet grown to full maturity. and it ruleth the sphere of the action of the planet Mercury. and the Name of the Order of Angels is Beni Elohim. the Prince of Splendour and of Wisdom.The Structure of the Tree 69 celebration is over. Foundation. bestowing elegance. or Sons of the Gods. of Praise and Honour. Kether. swiftness. . has pushed its rays down the central pillar to Yesod so that they stabilize the celebration of .i2 Ibid. A new era now begins and the old is no more. the Stellar light. and constancy of speech. This is the Sephirah on the middle path that now tapers the two completed forces of Splendor and Victory into Foundation. Since Splendor is on the Pillar of Severity. through the influence of Tiphareth. And the Sphere of its Operation is that of Kokab. The Splendor of Hod is now transformed into the building blocks or foundation of a new beginning. The Bhagavad-Gita says: The Splendour of the sun. who are also called the Order of Archangels. This verse shows how all the opposites that eclipse the universe emanate from the same source no matter how things may swing one way or the other. The 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. 62 The Ninth Sephirah is Yesod. And the Splendour of the moon and the splendour of fire are also from me. And its Archangel is Michael. In many respects this Sephirah is much like the foetus in the Womb. Eventually the Universal balance is attained. Yesod is a basic building block on which further developments can be built. and scientific knowledge and art. which dissipates the darkness of this universe. The beams of Geburah and Tiphareth meet in Hod and thence arises in Hod a brilliant and pure flashing orange tawny. the pomp and circumstance of Hod now takes the celebration to the extremity and it becomes an issue all in itself. just as the Victory of Netzach has vanquished the opposition.

And the name of the Order of Angels is Kerubim. In Malkuth.70 The Kabbalah of the Golden Dawn Hod into something more than a momentary high. the Prince of Change and Alteration. Adonai Ha-Aretz is God. And Shaddai is a God who sheddeth benefits. and Al Chai is the God of Life. ruling over the Kingdom and Empire which is the Visible Universe." This concerns the stabilization of matter through the influence of the Spirit in Kether which Malkuth is a reflection of. "russet" yet gleaming with a hidden fire. it is now time for the emanations from Hod and Netzach to blend in together and to give additional impetus to the form. the Lunar beam. Apart from the emanations of Yesod placed above. yet pure and translucent withal. 6} Ibid. And from the Rays of this Triad there appear three colours in Malkurh together with a fourth which is their synthesis. bestowing change. the Living One. 63 The Tenth Sephirah is Malkuth. Omnipotent and Satisfying. And from this green of Netzah and the puce of Yesod there goeth forth a certain other darkening green "olive" yet rich and glowing withal. the Lord and King. Thus from the orange tawny of Hod and the green nature of Netzach. Malkuth is the final Sephirah where an emergence of a vast and complete cosmic cycle has been completed. The Divine Name applied here is ADONAI HA ARETZ. Its Archangel is Gabriel. there goeth forth a certain greenish "citrine" colour. 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. From the orange tawny of Hod mingled with the puce of Yesod there goeth forth a certain red russet brown. meaning "Lord of Earth.. And the synthesis of all these is a blackness which bordereth upon the Qlippoth. Kingdom. And the sphere of its operation is that of Levanah. in a much deeper form. increase and decrease upon created things and it ruleth the Sphere of Action of the Moon and the nature of mankind. or Kerubic Ones who are also called the Order of Angels.. and thus is the third triad completed. .

The document itself is a copy of what is appended to Westcott's Sepher Yetzirah. 68 This quote IS from a notation by Mathers which was the lead paragraph to my copy of this document.The Structure of the Tree And Chokm Yesodoth-the World of the Elements. It is also found in Kircher's Aedipus Aegyptiacus 65 of 1653." and these are also called the Order of Blessed Souls. In many respects this little document is the mainstay of Kabbalistic teaching within the Order and also outside of it. though it formed a very important part of the Golden Dawn teachings. rhrough long usage. 68 64 Ibid. the Alpha et Omega and the Stella Matutina. and Nephesch Ha Messiah. can attain the hid66 den centers. as it is written "Who maketh his Angels Spirits and His Ministers as a Flaming Fire.64 71 THE THIRTY-TWO PATHS OF WISDOM This particular text is appended to Westcott's translation of the Sepher Yetzirah and was translated from the Hebrew Text of [oannes Stephanus Rittangelius in 1642. the Soul of the Reconciler for Earth. And the Order of Angels is Ashim or Flames of Fire. 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." See forthcoming The Magical Tarotof theGolden Dawn by Pat and Chris Zalewski for an explanation of how this is applied. 65 Kircher said "The 32 Parhs of Wisdom are rhe luminous roads by which holy men of God. The actual origin of the original work that both texts were based on is obscure. and its Archangels are thtee:. the Prince of prayer (feminine). . the Prince of Countenance reflected from Kerber. the Yod force of our nature for this showeth the spirit of the Theoretical Kabbalah. It was mainly used in the Tarot descriptions'f of the 22 Trumps and utilized in the rituals of the Golden Dawn proper. 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. long experience of divine things and long meditation upon them. before the Dew of Wisdom hath implanted its seed into Adam. 67 A very thorough analysis is given in the Golden Dawn Correspondence Course. the Father of Wisdom.Metatron. or of the Souls of the Just made Perfect. to help describe the Paths of the Tree of Life. and Sandalphon. 67 The Thirty-two Paths of Wisdom issue forth from Chokmah.

Cohesive or Receptacular: and is so called because it contains aU holy powers. and its roots are Amn. because it is the means of the primordial. and it is the Primal Glory. so called because it purifies the Numerations. and by the contemplation of faith. which has no root by which it can cleave. which emanate from its own proper essence. The Tenth Path is the Resplendent Intelligence. with which these themselves are united. The Fourth Path is named Measuring. or Intelligence which emanates from the Primordial depths of Wisdom or Chokmah. and causes a supply of influence to emanate from the Prince of countenances. and it is exalted above every head. uniting itself to the Binah. 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 Fifth Path is called the Radical Intelligence. nor rest. because in it are multiplied the influxes of the emanations. and disposes their unity with which they are combined without diminution or division. The Sixth Path is called the Intelligence of the Mediating Influence. which is called the Former of Faith. and sits on the throne of Binah (the Intelligence of the Third Path). It illuminates the splendour of all the lights. the Splendour of the Unity. The Second Path is that of the Illuminating Intelligence: it is the Crown of Creation. except in the hidden places of Gedulah. because it is the Refulgent Splendour of all the Intellectual virtues which are perceived by the eyes of intellect. for no created being can attain to its essence. . and named by the Kabalists the Second Glory. because it is exalted above every other head. The Eighth Path is called Absolute or Perfect. because it is itself the essence equal to the Unity. equalling it. it proves and corrects the designing of their representation. and is the basis of foundation of Primordial Wisdom.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. The Third Path is the Sanctifying Intelligence. The Ninth Path is the Pure Intelligence. The Seventh Path is the Occult Intelligence. (The Highest Crown. and it is the parent of Faith. Magnificence. from whose virtues doth Faith emanate. for it causes that influence to flow into all the reservoirs of the Blessings.

9. so called because it constitutes the substance of creation in pure darkness. and is so called because it is that Chashmal which is the founder of the concealed and fundamental ideas of holiness and of their stages of preparation. and is so called because it is the means of preparation of all and each created being. The Fifteenth Path is the Constituting Intelligence. from the cause of all causes.) The Thirteenth Path is named the Uniting Intelligence. The Twelfth Path is the Intelligence of Transparency. so called because it is the pleasure of the Glorv. which dwell in its shade and which cling to it. because it is that species of Magnificence called Chazchazit. The Twentieth Path is the Intelligence of Will. beyond which is no other Glory like to it. (That is the prophecies by seers in a vision. 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 Structure of the Tree The Eleventh Path is the Scintillating Intelligence. and by this intelligence the existence of the 73 . and it is called the Foundation of Excellence in the state of higher things." The Sixteenth Path is the Triumphal or Eternal Intelligence. which is named the place whence issues the vision of those seeing apparitions. and from the midst of the investigation the arcana and hidden senses are drawn forth. and they are clothed with the Holy Spirit by it. and is so-called because it is itself the Essence of Glory. Job xxxviii. It is the Consummation of the Truth of individual spiritual things. The Nineteenth Path is the Intelligence of the secret of all the activities of the spiritual beings. it is that darkness spoken of in Scripture. The Fourteenth Path is the Illuminating Intelligence. and is so called because of the affluence diffused by it from the most high blessing and most exalted sublime glory. 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 thick darkness a swaddling band for it. The Seventeenth Path is the Disposing Intelligence. and it is called also the Paradise prepared for the Righteous. which provides Faith to the Righteous. and men have spoken of these contemplations.

but why is it so-called? Because it regulates the motions of the Sun and Moon in their proper order. and of the celestial signs. and is so-called because Astrologers deduce from it the judgment of the Stars. and it is so called because through it every existent being receives its spirit and motion. and it is so-called because it has the virtue of consistency among all numerations. The Twenty-third Path is the Stable Intelligence. according to the rules of their resolutions. The Thirtieth Path is the Collective 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.74 The Kabbalah ofthe Golden Dawn Primordial Wisdom becomes known. or is Tentative. socalled because it forms every body which is formed beneath the whole set of worlds and the increment of them. and it is so called because it directs and associates in all their operations the seven planets. The Twenty-fourth Path is the Imaginative Intelligence. each in an orbit convenient for it. and all dwellers on earth are nearly under its shadow. The Twenty-fifth Path is the Intelligence of Probation. The Thirty-second Path is the Administrative Intelligence. The Twenty-sixth Path is called the Renovating Intelligence. The Twenty-seventh Path is the Active or Exciting Intelligence. . and is so called because it is the primary temptation. The Thirty-first Path is the Perpetual Intelligence. The Twenty-second Path is the Faithful Intelligence and is so-called because by it spiritual virtues are increased. because the Holy God renews by it all the changing things which are renewed by the creation of the world. and the perfections of their science. even all of them in their own due courses. by it is completed and perfected the nature of all that exists beneath the Sun. and is so called because it receives the divine influence which flows into it from its benediction upon all and each existence. The Twenty-ninth Path is the Corporeal Intelligence. The Twenty-first Path is the Intelligence of Conciliation. The Twenty-eighth Path is called the Natural Intelligence. by which the Creator trieth all righteous persons.

sometimes the separation between colors being only a slight shade lighter or darker. painted scales. Without any understanding of both the theory of these scales and how they are used in practical magic. 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. 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. altogether ignoring its Red Root. one cannot expect to make much progress as a magician in the Golden Dawn system. though this is only one example of some of the changes. whereas Crowley gives it as Black. This manuscript also had a ser of very well-preserved. I have decided to give this version which I obtained from the papers of a former Chief of Whare Ra Temple. I note that in these. Since the Crowley Scales are readily available.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. I have resisted tampering with it. The symbolic importance of the color lies behind virtually every aspect of the work undertaken in both the First and Second Orders.P" The scales are numbered from 1 to 32. A comparison with these scales will show the difference. 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. When Mathers created this color system he rook it from 22 systems of color theory with no two colors being exactly identical. later altered a number of times by various temples over the years. It would be a fair comment to S<lY that the color scales were altered from the originals ro fir in with the T arot cards. . and although I have had the advantage of adding the odd piece of modern color terminology when I felt it needed it. An example of this is the 18th scale for each of the Four Trees which relates to the Tarot Trump the "Chariot. 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." as given in the Crowley 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. There are some interesting differences when rhese scales are compared with those of Crowley's 777. Binah in the Queen Scale is given the correct coloring of Blackish Red.

The reason for the dark and light transparent colors became obvious when I started painting the Tarot Cards which used the Four Trees as a basis for coloringJo THE FOURCOLOR SCALES KING 1 Brilliance 2 Pure Soft Blue 3 Crimson 4 Deep Violet QUEEN Brilliance Light Gray Blackish Red Dark Blue Scarlet Red Yellow Gold Light Emerald Tawny Orange Violet Purple PRINCE Brilliance Blue Pearl Gray Dark Brown Deep Purple Bright Scarlet Rich Salmon Bright Yellow Green Red Russet Very Dark Purple PRINCESS White-flecked Gold White-flecked Red. The association of the 22 Trumps to the scales actually starts at Number 11. . the original root color can be identified. then watering it down somewhat around the dark colors so that these appeared like a glow or hue on both the Sephiroth and Paths.76 The Kabbalah ofthe Golden Dawn ten numbers relate to the Sephirorh. so that some colors achieve a type of color that is not easy to identify. but I have USed modem color terminology and corrected the odd mistake made in color generation. for instance. the same set of scales will be given. while the rest are concerned with the Paths. Yellow Gray-flecked Pink Deep Azure-flecked Yellow Red-flecked Blackish-Red Gold Amber Olive-flecked Yellow-Brown flecked White Cirrine-flecked Azure 5 Bright Orange 6 Clear Pink Rose 7 Light Amber Gold 8 Violet Purple 9 Indigo 10 In the forthcoming The Magical Tarot of the Golden Dawn. Blue. In the Golden Dawn there were two theories of color mixing. When myoid mentor from Whare Ra Temple taught me the scales he made me use both methods when painting the Four Trees. by doing the former. The first was to have bright colors that gradually darken with the mixing. and when one reaches the colors of the Prince and Princess Scale. which is the first Path after the ten Sephiroth. The second approach is to make the colors translucent or very watery.

Bright Yellow Yellow-Green flecked Yellow Light Indigo-rayed Violet Silver-rayed Sky Blue Bright Rose-rayed Pale Green Crimson Rich Brown Reddish-Gray hue to Mauve Dark GreenishBrown Reddish-Amber Plum Brighr Blue-raved Yellow Pale Green White-flecked Purple Livid Indigo Brown Red Gray to Mauve QUEEN Citrine.The Structure of the Tree KING 10 Bright Yellow 11 Bright Pale Yellow 12 PrimroseYellow 13 Pale Silver Blue 77 PRINCESS Black rayed with Olive. Russet. Black PRINCE As Queen but with Yellow Grayish Green Light Gray Cold Pale Blue Spring Green Rich Red Lake Red Brownish Orange Rich Bright Russet Medium Gray Green Gray Bright Purple Aquamarine Deep OliveGreen Very Dark Brown Pale Gray Blue Light Pale Gray Venetian Red Pale Blue Light Purple Silver Sky Blue Dark Rose Red Maroon Pale Mauve Deep BluePurple Deep Purple 11 Emerald Green 15 Blood Red 16 Red Orange 17 MarigoldOrange 18 Dark Amber 19 GreenishYellow 20 Yellowish-Green Indigo 21 Violet 22 Gras. Green Blue 23 Deep Blue Purple-tinged Blue Sea Blue Sea Green Dull Brown Yellow Slate Gray Yellow 24 Green-Blue 25 Deep Blue Hidden Red 26 Dark Indigo 27 Deep Scarlet 28 29 30. 31 32 Elemental Red Amethysr Dove color Ultra Violer Warm Golden Crimson Brown Golden Yellow Maize Yellow GlOWingOrange Vermillion Scarlet Very Light Dark Indigo Indigo Dark Greenish Brown Brighr Red-rayed Azure or Emerald Bluish Mauve White-tinged Purple Light translucent Stone Pinkish Brown Amber-rayed Red Rich Amber Scarlet-fleckedVermillion-flecked Gold Crimson and Emerald Blue Black Black-rayed Blue .

.

Now we come to another dimension of the Kabbalah where instead of Ten Sephiroth we have a series of figures or Partsufim (Countenances).CHAPTER SIX An Extra Dimension of the Tree Up to this point we have looked at the Sephiroth as formed in a Tree. 79 . this Mathers' work was a source of study in the Partsufim theory. For many within the Golden Dawn. yet it is barely mentioned in the Order's Knowledge lectures. These were placed together in a section of scattered notes called the "Book of the Long Face." The introduction to 71 It comprises mainly the Fifth Knowledge Lecture." and "Lesser Assembly" which Mathers translated from the Latin of Kabbala Denudata. mainly in the "Book of Concealed Mystery. The first is from an early English translation of the Zohar from Levi's Bookof Splendours (dated 1897). the Partsufim are included in the Zohar proper. which included three explanations of diagrams and quotes from the text (which Mathers translated). there were a number of papers handed around on the subject that seemed to come from two sources. and the second from a series of papers that have come from Rosenroth's Kabbala Denudata. and published under the title Kabbalah Unveiled.I! Apart from the official Knowledge lectures of the Order. Like the Sephirorh." "Greater Assembly.

Each part of this face has a certain significance and is applied to Kab- . yet still were studied widely. the heavens were mapped out in the form of a face or countenance of Man. though Taylor remembers it being taught in the early 1930s at Whare Ra. within the Golden Dawn Tarot scheme. as used within the Order. What one Temple deemed official another Temple did not. For example. that were given out in lecture form. according to Taylor. though they have never been acknowledged openly as such. A failure to understand the Parrsufim theory will prevent the gaining of understanding. I have in my possession a number of notes made by Mathers on the Tarot that were classed as official by Whare Ra tutors and students alike. In order to understand the concept of creation. all the Court Cards are based on the Partsufim theory. I have taken the liberty of expanding the skeletonic framework of these notes." and are not to be confused with the Flying Rolls. I feel. before. during and after the Fall of Man. which was said to reflect God's image. not merely of the Court Cards and their formation. was the one who perpetrated this mistaken type of thinking about Golden Dawn papers. One of the things that has often amazed me about this Partsufim section is that it is largely ignored by students of the Kabbalah in favor of the Sephirotic system despite being of equal importance. To call these papers unofficial may be misleading. Regardie. These notes were not classed as Knowledge Lectures but "side lectures. it is an additional dimensional and crucial concept of Kabbalistic study. as there were a number of very valuable documents that Mathers translated and that were circulated among Golden Dawn Adepti which could be termed unofficial. but also of many Kabbalistic concepts. In fact. In certain of the Golden Dawn papers there are some very subtle theories which can only have come from the Partsufim concept. yet were never shown nor published in collections of Golden Dawn material. and combining it with other Golden Dawn lectures to form the basis of this section of the book. Attached to this were also translations of portions of Franck's work on the Kabbalah and that of Ginsburg and jellinek. hence the apparent confusion over the status of certain documents. and not the Stella Matutina. It is for this reason we are going to devote a great deal of space to it.80 The Kabbalah of the Golden Dawn this section is missing. These were done in the Golden Dawn proper.

that glowing head that humanity gives itself by proclaiming the existence of God. This is not to be confused with the Ain Soph Aur. he cast a shadow. and BEN. The Partsufim scheme tried to incorporate the Sephirotic development and actually take it a step further. At this juncture in the Zahar we are faced with what could be described as a fifth world of the Kabbalist. for the Zahar discusses the concealed Adam (or first Adam) who encompasses the Ten Sephirorh. SAG. showing the main divisions of the Partsufim theory by grouping various Sephiroth together. and God is the synthesis of splendours. To a certain extent the Partsufim theory continues where the Sephirothic emanations leave off. They appeared because God had hidden himself by creating Night within Chaos. MAH. Mathers opted for the four traditional worlds and thus applied these to the Partsufim theory. and show how the varying Trees of Life are incorporated in its vast theory. Within the Golden Dawn papers (in the 4=7 ritual and associated papers) however. and in its folds. From this point there is a further negative space. The next phase is the grouping of the ten Sephiroth through seven stages. "Gods are mirages made of shadow. The Ten Sephiroth are included as a type of extension of it. for the Zahar says: He spoke firstly of the Kings who ruled over Edom before the arrival of the King of Israel. Usurpers fall away when the . and give a huge overview of the varying stages of development. which is then reformed into the Second primordial Adam. threw over his radiance a veil. AB. but an area of what one would call Negative Space. they disappeared when there was brought forth from the east that Luminious Head. "when he wished to create.An Extra Dimension of the Tree 81 balistic thought. The Golden Dawn tried to simplify this in a single diagram. governor of our aspirations and our thoughts. symbols of the unbalanced powers which manifested themselves at the beginning of the Universe. before the triumph of harmony. These divisions are derived from a permutation of the letters YHVH. "God" said he. sometimes called in each of the Four Worlds. the sun. From this shadow there arose Giants who said: 'We are Kings' but they were nothing more than phantoms. or Abyss. made up of four divisions.

by analogy. There are heads of light and shadow. One represents God the wise. It is also the numerical value of Tau. One is the dream of the ManGod and the other is the invention of the God-man. it has an end or limit to its size.74 are three further heads and these are but a reflection of the Supernal Triad. Briah. while it has no beginning. and the other. This figure is arrived at through the fact that each of the ten Sephiroth contains ten Sephiroth( for example Malkuth of Kether. while the third head is Remaining Wisdom. the Gods are banished. 7J Ibid. 75 72 Idra Suta. (Daniel 7:9) 75 The section on the 50 Gates will be discussed later in the alchemical section of the book. Yesod of Kether.73 The restoration of Adam by YHYH shows that in the single head. The Zohar tells us that the skull is the residual place of knowledge and is the residence not only of the Son but of the 32 Paths and 50 gates. The first head is Concealed Wisdom. the second is Hidden Wisdom. and when God appears.82 The Kabbalah of the Golden Dawn King mounts his throne. the last letter in the Hebrew Alphabet for. and the formation of a new archetypal face. and Assiah-thus 10 x 10 x 4 = 400. etc. but simply a state of imbalance that is corrected by the shining light of the sun sweeping away the darkness. The diagram of the head is broken down into seven parts: (1) The cranium or skull has no beginning but the emanations reflected on its surface are said to have received the input from 400 worlds."72 What we have here. For we are told: The Divine Image is a double one.) and this situation is reflected in each of the Four Worlds of Arzilurh. the white ideal and the black ideal. is the fact that the previous chaos is not nothingness nor negativeness. . the idol of the lowly. Each head comprises a Tree of Life of Ten Sephiroth which has been reflected through and down by the emanations of the First Adam. 74 He is called the Ancient of Days because Daniel said that he had seen the Thrones of Life giving Fire overturned and the Ancient of Days sit down so that he can renew the world around Him. the upper head and the lower. called the Attik Yomin or the Ancient of Days. Yetzirah.

An Extr a Dimension of the Tree 83 l The Face of the Second Adam .

. . the breath. for Psalms says: "The perfume of the supreme head is poured out of the beard of the father. and Binah. or three heads which are held together by the letters YHVH. 77 This is disputed in French translations of this section of the Zohar. It extends to the pit of the chest of the Arik Anpin or MacroprosopusVast Countenance. From it the Light goes forth in 32 directions. Skull. and from there. Their colors change from black to white. depending on the influence at the time. The Most Holy and Ancient one is Hidden and concealed. This applies to Grace and to the benefits of remaining true to the religious feasts and philosophy in general and not deviating from these. as a combined unit. Within the Zoharic text great importance is placed on the number of breaths.84 The Kabbalah ofthe Golden Dawn (2) The dew from the head comes through the Chokmah of the Hidden or Concealed Adam: . and in that skull is the Supernal Wisdom concealed 76 . The Eyes. Chokmah. and forehead represent the Yod force. The eyes have three emanations from them and this is from the Supernal triad reflected therein. on to the beard of Aaron. for the 13 parts of the white beard shows perfection of the Word.. of course. It is also called the Fountain of Benevolence where blessings are found. (6) The beard is divided into 13 parts and describes the Word of God." Mathers translation. 76 "IdraZurra. to enter and exit. (3) The forehead (sometimes referred to as the brain) has 370 worlds. The beard itself hides the Supernal Triad of Kether. Such is said to be the Will of the Law." The black beard. for example four quick breaths are said to come from YHVH. is the negative aspect of the white. "And Elohim shall give thee from the Dew of Heaven. Genesis 27:27. It represents the Heh force. (4) The eyes have no eyelashes or eyebrows 77 for the figure never sleeps and represents the vigilance of Israel. There are 31 curls of the beard and 390 hairs. (5) The nose is the gateway for the spirit of life.. yet both are a homogeneous part of the same whole..

An Extra Dimension of the Tree 85 The Four Letters applied to the Counten ance or Partsufim Theory .

19 On the night of the nuptials Leah wassubstituted for Rachel. The wombs of both produce the five loves and five powers. . whose wife is Leah. for the Father and Mother are analogous to Chokmah and Binah of the Sephirotic system. where she then joins Rachel's head. goes through a period of changes of personality at varying stages or times. which relates ro rhe letter Vau. (9) The Bride of the Microsrosopus (Malkah). for these are the direct emanations that enter the brain of the Zauir Anpin. and that anything below this point now disperses into the world of Briah. and Mother (AlMA are concealed within the beard and are united by the 8th and 13th parts. are in fact an outer covering for these forces. They cover the area of the Arik Anpin. II Mathers translation. whose wife is Rachel. to a certain extent. as advocated by Rosenroth). however. some Kabbalists have considered that each section of the Figure can be broken down into ten Sephiroth and 78 "Siphra Dtzenioutha. some students of the Zohar have considered that the world of Atailuth is being discussed. and he is called the Zauir Anpin. Mathers says:78 The conception of the Microprosopus is more properly under the name of Jacob. Because of the confusion and complexity of this section with the Sephiroth system. This belief. contradicts the extra dimension theory (which the Golden Dawn have tended to ignore in favor of the Atziluthic system. The names of lshrael and Tebunah (which some have considered as Chokmah and Binah). Up to this point. yet still distinct from them. unbeknown to Jacob.86 The Kabbalah of the Golden Dawn (7) The Father (ABBA). is Israel. Leah is the area from the neck to the pit of the chest. (8) From the Father and Mother the Son is produced. 79 Applied to the figure. or Lesser Countenance. and his cognomen. The Lesser Countenance equates with the Sephiroth Chesed to Yesod of the Sephirotic system. The fact that they are hidden shows that they arc produced from this level to form in the lower area of the Macroprosopus (where the beard finishes covering the length of the whole body). representing the Heh (final) force.

for it quite often contradictory. The Golden Dawn initiates also realized the complexity of this theory and opted for the simplistic diagram of the dispersion of the Sephiroth as applied to the Macroprosopus and the Microprosopus. as Rosenroth tried to show in his Kabbla Denudata. . This theory is highly complex and will not be discussed here.An Extra Dimension ofthe Tree 87 also representing a Sephirah in the greater scheme.

88 The Kabbalah ofthe Golden Dawn The Soul of the Kabbalah .

Some are taken from Mathers' Kabbalah Unveiled. others from TheKabbalah by Franck. on the Kabbalistie Soul.1 found these translations in an old notebook with various books and folio references of the 20hargiven. were taken from a series of lectures given at Whare Ra temple in New Zealand. to a certain extent. The Bahir refers us to the meaning of "generation to generation" (as given in Ecclesiastes 1:4) yet Rabbi Akiba tells us bluntly that a generation has already came or been before. 80 The quotes from the Zohar. stating that it is the same people and yet of another generation. as given in this chapter. There are some pans that I have been informed must have been taken directly from the Hebrew version of the 2ohar. With this type of preexistence concept the soul is. then retracts itself after each life so that the lessons of each life can be studied and learned from.CHAPTER SEVEN The Soul of the Kabbalah" THE PRE-EXISTENCE STATE Before one can accept the pre-existence state of the Soul one must first believe in the state of reincarnation in which the soul sends forth its emanations into various lives. Many of these translations pre-date previous English publications and no indication was given of who actuany translated them into English. contracted and devoid of its extensions into the realm of mankind. Some have been taken from che French translation of the 20Mr by Pauly. 89 . from 1919~1921.

The entire concept relates to the Biblical book of Genesis. 3. even though the vast majority took their time before entry into mankind. the Zohar says:83 As the body is made in this world from the combination of the four elements. whose NShMThHVN. as it were. 83 84 85 Vol. 2. This is possibly the Lower Garden of Eden and not the Upper. In fact. . 82 Vol. the place. the spirit (soul) is made in the Garden 84 from a combination of the four winds that are there and the spirit in them shaped in the shape of the body.90 The Kabbalah of the Golden Dawn This is expounded upon in the system of Isaac Luria and Chaim Vital. with the continual reference to the male Adam. the Zahar says: 81 See Sepher Ha-Gilgalim or Book of Transformation. This tells us that when the soul is first fashioned it is in empathy with the body. On the question of polarity of the Soul. Lesser Holy Assembly. The effect of its shaping in the Garden through the four winds is analogous to the four elements on earth. folio 131a. folio 13b. arrayed in equilibrium and balance. This concept shows that all souls were created together. Of the actual creation itself. where it is said that something is created in physical form then returned to God on the final day. what will become to the bodies that have shared the same soul? Rabbi Jose tells us that these do not count and it is the last body that one has shared that will rise again at resurrection. souls are drawn from that Holy Body which is called Adam. wherein all the Crowns and Holy Diadems are associated together. 8l The Zohar states: 82 If all dead bodies are risen from the dust. The Zahar says:85 Blessed are the just. one could assume that the soul is reshaped in the Garden before any re-entry into man or woman. which includeth all things.

The Zohar further states that when Adam was created he gathered the earthy materials from all over the world and made him from it. so that the body of man can exist with the spirit therein. rhe physical body. or levels of the Soul. The lowest is the Nephesch. blessed be He. relies on the energies of the one above it. and hast fenced me with bones and sinews. folio 20Sb. echoing the words of Hermes Trismegistos who says in the Emerald Tablet: In truth certainly and without doubt. It is the function of the lowest to try and unite with the highest while man is still in material form. Each of the two lowest functions. 3. DIVISIONS OF THE SOUL Guph Although the Nephesch is the lowest form of the Soul. while the next is the Ruach. and the highest is the Neschamah. as we learn from the following words: "He blessed them and called their name (Adam) on the day they were created (Genesis 5:2) for the name of Man can be given only to a man and a woman who are united into one being." . to accomplish the miracles of one thing. The Holy One. This is the clothing vehicle for the next level. and whatever is above is like that which is below. '7 Vol. The ZOhaT saysof this:87 "6 Vol. from Job 10:11 "Thou hast clothed me with skin and flesh. Thus this little world is created according to the prototype of the great world. in one sense there is another form even lower. The soul is a compound of three grades or degrees.The Soul of the Kabbalah Every form in which the male and female principle is not to be found is not a superior or complete form." 91 We are told in the Zohar 86 that the world of Earth is a reflection of the upper World of spirit. Guph. does not establish His abode where these two principles are not perfectly united. 2. folio 76a. on earth. the blessing comes down only where this union exists. the Nephesch. whatever is below is like that which is above.

All these signs have a hidden meaning and are the objects of attention of wise men who know how to read the face of man. they do not constitute man. 3. which extends everything and covers everything like a cloak. The flesh recalls the evil side of the universe (the purely external and tangible element) The bones and veins represent the celestial chariot. flesh.90 and as applied to the Kabbalistic Paths." which was published by 9\ . Apart from this. there is also a discourse on palmistry. bones and veins are but a garment. Crow ley as 777. Following the lead of the above paragraph. When man departs this earth. Celestial Adam is as spiritual as terrestrial man. skin. we find that in the Zahar88 there are some very rigid rules of what is now called physiognomy. Falla 78. for the deep mystery of celestial man is within. he divests himself of all veils that conceal him. all this is but a cloak. and the things we call skin. 90 This is from a document called "Book of General Correspondences. Bills. For a more detailed tabulation see RulershlP Bookby Rex E. the forces that exist within. The skin represents the firmament. folios 70b· 75b. Yet. and everything happens below as it does on high. 89 Vol. is as shown on the following page. as given from a Golden Dawn tahulation. The astrological breakdown of man. 91 B8 Volume 3. the different parts of the body conform to the secrets of the supreme wisdom. bones and veins.89 Within the Golden Dawn and later Alpha et Omega temples under Mathers the lecture on palmistry which is taken from the 2ahar. the servants of God. However. different figures formed by the stars and planets in the firmament that envelops us betoken hidden matters and profound mysteries-so do the figures and lines on the skin which encompasses the human body and are the body's stars and planets.92 The Kabbalah of the Golden Dawn Do not think that man is but flesh. Therefore it is written in scriptures: "And God created man in His own image" yet. or the study of one's physical features to determine one's worth or character. far from it! What really makes man is his soul. a cloak.

The Soul of the Kabbalah 93 Astrological Breakdown of the Body Path 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 Astrological Influence Air Mercury Moon Venus Aries Taurus Gemini Cancer Leo Virgo Jupiter Libra Water Scorpio Sagittarius Capricorn Mars Aquarius Pisces Sun Fire Saturn \ Earth BOdy Part Respiratory Organs Cerebral and Nervous System Lymphatic System Genital System Head and Face Shoulders and Arms Lungs Stomach Heart Back Digestive System Liver Organs and Nutrition Intestines Hips and Thighs Genital System Muscular System Kidneys and Bladder Legs and Feet Circulatory System Organs of Circulation Excretory System In his book Garden of Pomegranates. the beating of the heart. such as the circulation of the blood.or habit-forming or desire-consciousness. which gave him impetus and volition in certain directions. They also noted the faculty of . Israel Regardie made the observation that: In their analysis of man. It took care of the functions of his organism to which conscious attention was seldom directed. the Qabalists found that hand in hand with the physical body man had an automatic. and the involuntary motions of the diaphragm resulting in the inspiration and expiration of breath.

we have to turn to Indian culture and the subtle body that is called the Etheric Body. These are called nadis. Within the Order of the Stella Matutina. A careful study of the Zohar 93 will show some reference to the Nephesch actually walking around and this is explained by a distinction 92 93 Provo 3 us. See Volume3. why can't we see it. in every respect. who used this desire and rational consciousness. This eastern perspective gives new dimensions to the concept and opens up insights into some very cryptic Biblical passages that are quoted in the 2ohar. or in the New Zealand Temple Whare Ra at the very least. in which the energy flows from the seven chakras. And above and beyond this was the Spiritual entity who used this body. The answer to this is that a number of people can see it. Nephesch The Nephesch is part of the Soul that directly feeds the human organism for it is said: 92 She giveth meat to her household (body) and an appointed portion oflabour to her maidens (limbs). the Nephesch is the identical twin of the physical body. To understand this more completely. this is a very accurate description of the Etheric Body. which is analogous to the Nephesch. the question may be asked. It can also be measured scientifically as the skin cells along the various pathways of energy differ in structure electrically. like the one above. or channels. Folios142b--143a. the power whereby a man proceeds from premises to conclusion. such as the other component parts of the soul. the Etheric Body was discussed almost in the same breath as the Nephesch. In many respects. So. Since the Nephesch is in the physical. and not in another dimension. The Etheric Body can be seen clairvoyantly like a series of streams or rivers covering the human body. for the Zohar states that the abode of the Nephesch is in the Physical Body. The 20har tells us that the Nephesch has no light of its own and can only conform to the influence of Spiritual Light (of Metatron) above it. . It has been mapped by both Indian and Chinese mystics within the formulae for Acupuncture.94 The Kabbalah of the Golden Dawn reason and criticism.

So much has been written on this subject that there is no requirement to repeat it here. which exists in every living creature. or Higher Nephesch as some prefer to call it. is in fact also a plasmic body in its own right. The Astral Body can do both. drawing an analogy with eastern theology. This can be in conflict with what the Astral Body is experiencing at the moment. resulring in problems concerned with the area this center governs. Distortion at this level alters the balance of the seven centers and can cause both physical and mental ill health and is rhe major cause of disease. 94 Volume 3. which in turn results in disease in the physical. The Astral Body feeds on both pleasure and pain. For the Zohar says:94 For there is a certain Nephesch which does not rest and there is a Nephesch which is not cut off from the body. As such. As a result conflict can occur. Folio142b. this is separated into the Etheric Body and the Astral Body. Any form of stress build-up carried through to the Astral Body will cause it to release energy through the Solar Plexus center in rhe Etheric Body to the Physical Body. the energy or impetus is then broughr to bear on the Astral Body from rhe next level up (the Mental Body). . Again.The Soul of the Kabbalah 95 made between the two different concepts of the Nephesch. Such traveling can involve actual physical distances or psychic dimensions. a distortion can occur where either pleasure or pain can be the main impetus into this body. It may be that the Astral Body is having a very good time of it through the experiences of the physical. it has a certain amount of freedom. where extreme karma is called for. In some cases. The Astral Body then sends down its impulse through the Etheric Body and its Seven centers to the Physical Body. when the individual is at either end of the spectrum. The Astral Body. and the higher Nephesch. which equates with the Astral Body and which has the ability to journey from one place to the next. with the lower form being equated with the Etheric Body. and all of a sudden a command comes down to change direction. both with and without the knowledge of the body to which it is attached. and in some instances. The Zohar clearly states that there are both higher and lower forms of the Ncphesch. which is a body subtle anatomy seemingly classed by the Kabbalists in the form of the Nephesch.

It is this energy that is tapped through ritual and pushed through to the Etheric bodies of the groups or of individuals involved in ritual work. exist in the Vault by virtue of its color scheme. however. To bring any form of mundane physical movement into the Vault would reduce the interior energy to function on the Etheric level. The Etheric energies do. return and give an accurate account of what is happening there. A good rule of thumb is that if one wishes to do either a Pentagram or Hexagram ritual in the Astral. Another is the Astral Body of the Planet Earth itself. such as the Golden Dawn. which generates a great deal of power on the Astral level.96 The Kabbalah of the Golden Dawn Apart from the Astral Body of the individual human being. we also have the Astral Body of various other energies that can equally affect us. Equinox is a particularly good example. This type of voyaging with the Astral Bodycan be induced by . The next level to consider is the use of the Astral Body on the physical plane of the Earth. whether it be next door or the next country. the Adept must be able to reach and work from the Astral level so that the higher energies can be tapped. In group Astral energy we have the effect of various religious organizations and Hermetic Orders. When in the Vault. shock. where contacts with energies and thought-forms are done through the Astral Body of the Order as a whole. that is. or direction. This also opens the doors to individual contact. to achieve this successfully depends on the Will of the Temple Officers or Adepti and for the Etheric level is never utilized directly within the Vault. Another example of Astral energy at work through the individual is the Banishing Ritual of the Pentagram. depending on the degree of competence of the operator. The Astral Body will. Once again. Another example of the Astral in ritual is the Vault of the Adepti in which no invocations or banishing can be done due to the fact that the Vault functions on the Astral level. during sleep. One example is the Astral Body formed through groups of people and their emotions. actually vacate the physical body at certain times with an attachment of a silver cord to the solar plexus center of the Etheric Body. but this is merely a web that uses the colors to draw down the Astral power. without physical movement. A contributing factor here is the energies from the Zodiac which ate Astral in emanation. By this I mean the ability to astrally travel to any part of the globe. the Astral level is then tapped and utilized. which can be done either on the Etheric or Astral level.

as does any other plasmic-energy body. which is unable to adjust to the new vibratory pitch that the energy and direction from the Astral Body that is being poured into it." a rather glib piece of terminology for psychological experiences within the psyche. however. the Mutus Liber. and many experiences of the mystics relate entirely to the experiences of the Astral Body. One of the dangers for the Astral Body is its overuse with the technique of astral projection. then one can continue with astral exploration of the astral planes. Flying Rolls numbers 11. "Inner Space" is a descriptive term thar implies falsely that all the experiences one has are internal. and this is one of the reasons that the rituals are timed astrologically so . The astral planes are the level on which the Astral Body functions and travels. where we deal with the subject of "Inner Space. who did what could be described in today's terms as a Pathworking where a group vision is given to one or more members simultaneously from a tarot archetype. This results in the Astral Body vacating its function as a form of distraction. We now come to the complete opposite of the situation outlined in the previous paragraph. of course. and 33 also give examples of traveling and utilizing the astral planes in the Astral Body. Such congestion of this body leads. when the force of the Mental Body is too great. need rest and replenishment. This results in a congestion of the Etheric Body. vegetables. including unwelcome hallucinatory effects for some adepti. The Astral Body does. If the Astral Body is given a chance to adjust once back in its correct environment. by Florence Farr and Elaine Simpson. to disease. 32. caused mental problems. This can. The alchemists of old worked on these levels. This area also covers rhe animal. so that it will not have to obey the higher Mental Bodywhich governs it. The astral planes are numerous. If the Astral Body has not had the chance to recover from its journey into the astral planes. and have nothing whatever to with the Astral Body on the astral planes. though in a number of instances it occurs involuntarily as an escape mechanism. then it can be overstimulated.The Soul of the Kabbalah 97 hard work. and a very good example of this can be found at the beginning of the ancient alchemical text. mineral. Astrology can affect the Astral Body and the Astral planes as well. and has. and hence psychological. and minerals can be clairvoyantly contacted. A good example of this is given in Flying Roll Number 4. and vegetable kingdoms where the Astral Bodies of various animals (and people). 25. whether it be physical or mental.

is in Yesod. according to eastern tradition. It is unfortunate the Golden Dawn tended to ignore them. The emotions are one of the most obvious aspects affected by the various astrological influences and which. are linked by the seven chakras.98 The Kabbalah of the Golden Dawn that the negative energies are not putting pressure on the various auric bodies. For Mathers says. therefore. corresponds to the Sephirah of Yesod. In the Stella Matutina. in terms of Sephirotic reference. they were studied (within the New Zealand Temple. be careful to be in harmony with these factors through calculation before any real occult work can begin in earnest. that is). and my own training under Taylor involved a very detailed studv of what these centers represented. or whirls as they were called on the body. however. it can hardly be said to be Will. and has to do with the lower passions and desires. are well documented. as it is called. In the Golden Dawn these were never directly referred to. however those he taught who went into the Stella Matutina adopted it with much vigor.One must. This is an area that Mathers could have done much with. influence the energy variance through the Etheric Body. Being automatic. The bulk of the following section is taken from a paper called the "Sphere of Sensation" which I wrote some years ago for the Thorh Hermes Temple in New Zealand. Whare Ra. particularly the Etheric and Astral Bodies. that is. 95 Flying Rotl22. though in western literature the planetary influence. I feel it takes a more balanced approach toward the Etheric Body or Lower Nephesch. The two component parts of the Nephesch. Now this is the danger which threatens the man who yields to the temptations of the lower desires.95 The Automatic Consciousness. moving of itself. . and in some instances approaches it from a completely different level than given in this section. The Nephesch. in turn.

but the Order teachings show that there are in fact seven in number. as well as the 49 subcenters. every organ and structure of the body has its own vibrational pitch that the Etheric Body stimulates in harmony with each other. clothed with a garment down to the feet. 96 For a full understanding of some of the terminology used in this paper see The Golden Dawn by Israel Regardie (Llewellyn Publications). The Sphere of Sensation. From this it stimulates the energy flows through the various meridians of body. There are the manifestations of the aura. of which there are many. the physical body. The number of auras around the body of man has been and is always a debatable point. I saw Seven Golden Lightbearers. shown as the empty pastas within the Vault. the aura. From this combined influence. is the Etheric Body. . On one level it stimulates the seven major centers and the 21 senior centers. The next phase of study for the Grade of Adeptus Major is that of the Subtle Anatomy of Man and its links to the Kabbalistic Soul. Of that seven there are four that are tangible (including the physical body) and three that are intangible to psychics. and girt. In the ritual of the 5=6 grade we are told: And being turned. The first Auric Body that encloses itself around Guph. which in turn are categorized as both major and minor influences. Its function on a basic level is to keep the vital flows of energy that it receives from its next highest level (the Astral Body) and transmit them directly into the various energy points throughout rhe body. under the power of the Nephesch. or under its common name. which correspond to some aspects of Eastern teachings as well. with a Golden Girdle. One like Ben Adam. each one distinct from the other that manifests from the body. is very intricate in its nature and functions. and in the midst of the Lightbearers.The Soul of the Kabbalah 99 THE SPHERE OF SENSATION96 The Etheric Body or Lower Nephesch Within the Outer Order the subject of the Kabbalistic Soul and its component parts was first discussed.

that is through the subcenters. and self-preservation. differs from some of the Eastern teachings which advocate altering these centers directly through tone vibrations on a mantram effect. This would cause the psychic channels to overload and produce overstimulation. . This can manifest in many different forms of stress. through the spleen center. sex. The formulation of the energy from these areas to each other (etheric body. as a safe method of chakra balancing. to polarize the aura. and also tend. of course. the Nephesch has the function of sustaining this energy through instinctive urges such as hunger. produce many blockages on the physical level.97 While the Etheric body concentrates on passing this energy on to the physical. Ain Soph. The main function of the Etheric Body is to receive and pass on information and energy. cell. The Etheric Body is much like an electronic grid map that is placed on the physical body and must have a clear flow of energy to pass on to the physical body. through the help of the Kabbalistic Cross. the late Vivandatta. informed me that Westerners were better advised to approach the chakras indirectly. which can. and glands) is the same field of energy impression that works from the Ain. but these divisions do not interfere directly with the seven chakras. Its direct links to the physical body are extremely important. This. due to a different psychic anatomical makeup. meaning to "form or "make"). The Etheric body is the regulator which must not pass too much energy into the Physical Body. The Erheric Body functions under the Kabbalistic World ofYetzirah (Yetzirah comes from the Chaldee ITzR. in turn.100 The Kabbalah of the Golden Dawn Within the technique of the Middle Pillar exercise we tend to charge up the Etheric body by altering its polarity. He made the point that some races had differences in (he Erheric Body structure and alignment with the physical. alter the major ones indirectly. and Ain Soph Aur. nearly a quarter of a century ago in India. particularly on the nervous system and the endocrine glands. Here the Kabbalistic meditation uses the subcenters only. This applies not only from the view of a down- 97 Technically speaking. mainly by congestion. Where this flow is interrupted. It is the world of the unconscious that also relates to the dream states of man. My teacher in Tantra. thirst. so that the bodily centers are in fact aligned correctly in each of the Subtle Body centers. He could psychically see the centers in Westerners were more in tune to the indirect approach. the Golden Dawn version of the Middle Pillar groups the smaller or sub- chakras together so that they handle the energy in ten divisions. because the vibrational pitch of energy that keeps a tissue. nervous system. diseases are then forced through into the physical body. or organ manufacturing harmoniously is then prevented from achieving its range of output. which then.

" in which the transition state that the Etheric Body goes through does not immediately settle on one vibrational pitch but alters until it finds its own correct accord within a new range or 98 The Tattwas are located in the Chakra centers and control the flow rates of energy going to and from it.The Soul of the Kabbalah 101 ward marion. and passed on to the next Astral Body. produce what is called in alternative medicine a "healing crisis. Its main principle is to "connect." The next division is the Vayu Tattva. The psychological terminology that is analogous with the Etheric Body is the libido. This stimulation can. The first such influence is the Akasha Tattva which is the encompassing tubular linkage (space) for the energy to flow through. but from the view of ascent as well. goes beyond the original Freudian concept. so both progression and regression can occur through a state of regular interaction. See Narum FinerForces by Rama Prasad for a full indcprh study of them. or by an individual into a different field of awareness. Our experiences in daily life are then manifested in dream states that are passed on to the Etheric Body. in some cases. The Knowledge lectures on the Tartwas in the Golden Dawn were based on Prasad's book. The Jungian concept of the libido. The Prithvi Tattva is the one that resists the flow rate of energy when the various centers of the body are full of energy. which we refer to here. . In forms of ritual magic we have the temple officers slowly stimulating your Etheric Body by carefully altering its vibrational rate so that it becomes more receptive to the external stimuli of the Higher Self. From here the energy must be separated into a form of polarity. refined. which provides the pulse for the energy to flow. which associated it with sexuality. the Etheric Body is the one that is first stimulated. During the process of initiation either directly or indirectly into a group. much in the same vein as the heartbeat of the body. [ung considers that it refers to "psychic energy" in general and warned against trying to define it too rapidly. The Tejas Tattva produces a stronger flow rate while the Apas Tartva provides the control mechanism that reduces the flow of energy.98 and (2) the energy effected by the astrological influences (the other effects of disease and karmic influences are not included here). where they are sometimes amalgamated. The energy flow from the Etheric Body into the physical body relies primarily on two aspects (1) a daily flow rate which is divided into the five major Tattvic divisions. and this helps to produce overstimulation.

and this is one of the reasons why the Pentagram has to be drawn daily to be charged for any real effect. if this is just magnetic attraction. The sexual teachings of the Golden Dawn tell us that the Etheric Body is the vehicle of attraction. one often uses the phrase that they are on the "right wavelength" and this is true to a certain extent. then the sudden alteration will cause the release of energy that can precipitate a "healing crises" while all the dammed-up energy finds a release. When two physical bodies attract each other. than the other. one will find connections or shells forming from this person to the next. We then have the negative aspect when the Temple Officers are performing correctly and they can cause a lowering of the vitality rate which can cause psychological problems and cut off any clairvoyant ability. from the Etheric Body. When one does the Pentagram Ritual in the physical (as opposed to the Astral version) or the Hexagram Ritual. or even you.102 The Kabbalah of the Golden Dawn pitch. then one uses the energy of the Etheric Body. on the Erheric level. If the Etheric Body is blocked or the energy is not coming through in its proper course. However. but in . and when this alters then the attraction one first felt can also alter. This is mainly because more power is available to the stronger. In cases of one individual feeding off the energy of another. for this is instinctive." and this is due to our Etheric Bodies adjusting to the tone vibrations and being very receptive to them. yourself. who have hidden psychological disorders. it can take in some cases years to rectify. are undergoing constant changes in the Etheric Body due to the day-to-day stimuli it constantly faces. Karmic ties enter here. going through the grades. is done through the Etheric Body. for the pitch of the Etheric Body does not always remain the same. and also from color therapy. which form a magnetic attraction. In the case of individuals. we go away feeling "charged. then it can sometimes be short-lived. A stay in the Vault of the Adepti is a good example of this. for they can override the attraction of two individuals or individuals to a group because the Higher Self has dictated that there are other things one must yet perform. This has happened in the past and no doubt will happen in the future. When we have performed group ritual. This "wavelength" is the same vibrational pitch of both your and your partner's Erheric Bodies. The effect of color on the individual. This is because the individual you are attracted to. or coming away from a concert. from a colored room.

then one progressively works through the Etheric Body to the next level which pushes forth the True Will of the Adept. . The orgasm and the foreplay of the sex act produce energy. as a combined unit. Selected Writings (Farrar.The Soul ofthe Kabbalah 103 the case of Vault ritual or meditations. When the orgasm OCCUtS there is a vast increase in energy flow and tempo which washes through the various centers and circuits that lead into the physical body. then the two bodies interconnect with the energy going through both circuits and forming. semen. for rhat matter. a term which Reich has termed "armor. When the Etheric Bodies of two people engaged in intercourse have simultaneous orgasm. New York. or the same sex. rage. Earlier I briefly touched on the aspect of attraction to members of the opposite sex. consisting of the rigidities of the characrer and the chronic spasms of the musculature. which functions essentially as a defence mechanism against the breakthrough of the emotionsprimarily anxiety.99 The total defence apparatus of the organism. Once the blockages that Reich mentions are cleared. The second is where one partner. uses the other's Etheric energies. one super-circuit that produces a tremendous amount of Etheric energy.. then it is the Etheric Body that is being manipulated 99 See Wilhelm Reich. Where blood. whether it be male or female. and then directs these through his or her Erheric Body for the desired result. In sexual magic there are two main variables. Now we come to the realm of sex magic and its effect on the level of the Etheric Body. and sexual excitation. The first is for both partners to reach orgasm at the same time and concentrate this energy up through the next auric body for a desired result. and this energy can and does interfere with the flow rate of energy into the Physical Body from the Etheric Body. Straus and Giroux. and any other bodily part is used in sex magic. for it can release certain blockages and keep tension down to a minimum.. then the energy flow is more pronounced and one is more at harmony with the self. for a brief instant. In most cases this burst of energy is welcomed. 1951). In other areas it can make the energy pattern of the Etheric Body jump into the physical and become blocked.

Similarly. protrude a number of meters out of the physical body. that is. These colors are closely allied with planetary and zodiac energies. A good example of this in ritual is the use of the "Sign of the Enterer" and the "Sign of Silence. The next important aspect of ritual work and the Etheric energy is in the theory of God-form assumption. The Grade Signs of the Outer Order are all working from the Etheric energy. especially in cases where an ectoplasm is found. The limit to their powers is with the operator. in fact. whether it be direct from another individual or from a machine to stimulate the currents.or twelve-division is normally used. Another aspect where the Etheric Body is utilized directly is in Spiritualism. It is also during ritual initiation that varying grades can be shown in the division of the Etheric Body and color and planetary energies can be considered a yardstick on this. and in forms of Taoism the deeper psychic channels are also used. artificially created ones. can be made and invested with Etheric energy. . In some forms of sex magic. the only difference between them is vibrational pitch and flow rate. by unknown translator. and indeed some forms of ritual magic. Elementals. whether they be real or imaginary.where the acupuncture meridians are analogous to streams. it is the energy of the Etheric Body that impregnates itself into the talisman. When the astral shells are created in 54 From Whare Ra temple papers. in color healing one has a process where the Erheric Body can be categorized into as many divisions as there are colors. In magical works. Passes. While part of this formula is included in the Golden Dawn's papers on talismans. while the second cancels it and is used as a checking device. made over the body then work directly into the Etheric Body and create the "wash" effect of energy stimulating the various meridians.104 The Kabbalah of the Golden Dawn to supply the energy needed. These are likened to rivers of energy." The first stimulates the flow of the Etheric energy. with the hands or an elemental weapon. In any form of magnetic healing. it is barely the tip of the iceberg. because animals can be created. with his or her Etheric Body supplying their energy needs. then the Etheric Body is the one being utilized. This phenomenon can. In acupuncture one uses this type of situation. such as in talismanic rituals. though for the most part a seven. even though their lifespan is only for a few hours at best.

color. directed by the Will of the Adept. save the spleen. The "Eight center. On the ceiling of the Vault we have the seven centers at their highest point and on the floor the seven centers at their lowest." as the Altar. the energy vortex from which the energy flows. THE SEVEN CENTERS The Seven centers of man. so that it can be transmitted to the seven centers on the back. the actual power it gives one is on a higher plane. manifested through these seven centers. is the control point for this energy. The Altar itself represents what could be called the "Eight center" and is associated to the spleen. commonly called chakras (from the Sanskrit meaning "wheel"). Each of these four centers relates to an element and to the elemental grades the Adept has gone through. which represent the four lower centers. manifests in the four auric bodies. By symbolically standing on them. which in theory have also stimulated each of these four centers. with man standing in the middle trying to aspire to the highest through the influences of the Seven Rays-the vault walls. and Eagle. in fact. In the Physical Body we have the seven major gland areas that act . Man. The 49 petals of the Rose and Cross at the head of the pastos (normally placed below the Altar) relate to the 49 minor centers that are under control through the four major lower centers as portrayed on the Altar. On the Altar table there are the four images of the Calf. It is this energy that is felt and sometimes seen by those clairvoyant enough during ritual.The Soul of the Kabbalah 105 group ritual the outline of these shells are from the Erhenc Body. while the outline. This will be discussed in other papers relating to other auric bodies later. control the potent and negative energies that they can introduce. which brings them into higher contact with our Higher Nature. though for the present the basic foundation of their creative form is Etheric energy or energy directed from the Etheric Body. we. Here are all the ills of man. yet raised above it. Lion. Because they are still on the floor. are indicated on the floor of the Vault as the sevenheaded dragon. they arc the lower natures of man which have been exalted so that a form of realignment or changing of their vibrational pitch occurs. and shape are all taken from the Etheric Body. Each of these chakras.

they form a vortex both on the front and on the back of the body. In the Erheric Body. In the next two bodies. The same principle also applies to color and to the centers as well. which incidentally are the links between chakras in the physical body. Now. hence the confusion of placement. with the connective links being. This center is not associated to any other patticular center but. in a primary support role. These in turn work the endocrine system of glands. The adept is warned against trying to place a definite planetary correspondence with each chakra. the centers still remain. of course. Base Chakra This is the lowest chakra and is situated at the base of the spine (and not at the front of the body as some have indicated). in fact with all of the others. then the blood. . with the psychic ramifications caused by manipulation of these centers appearing in the other auric bodies. Generally speaking the nervous system is the first that is stimulated directly by the Etheric energies. The chakras in the Etheric Body directly relate to the Physical Body.106 The Kabbalah of the Golden Dawn as a type of receptor for these energies. Its receptors are the adrenal glands. The link is through the adrenomedullary and extra-medullary distribution of chromaffin tissue along the sympathetic nerve chains. as in each center there are the influences of all of the planets and these change according to the development of each individual. In the Etheric. and from this to the various organs concerned. as to the exact body position of these centers. but here they are nothing but connective links to the body above and below them. the Astral-Emotional and Mental. especially to the nervous system. and Mental Body there is a certain amount of sympathetic reaction to the seven centers as well. In many ways this center is the control valve for the other centers for it is here that additional energy can be prematurely released through the other centers. This could result in Etheric damage. the spinal column. which also relate to the kidneys. these centers directly stimulate rhe physical body and receive impetus from it as well. and part of the automatic nervous system. The description of the Shadow Chakras which follows shortly is formed from the same underlying principles of everything in the subtle body having a counter-part of either a higher or lower vibrational level. This chakra is made of four major vortices of energies which have been seen by some Eastern mystics as petals. Astral-Emotional. two-way.

Crown Chakra This center has 1. It controls the organs of elimination.000 vortices associated with it and represents the pituitary gland and the volitional nerve system. Its corresponding chakra is the Brow Chakra. The Brow Chakra controls the pineal gland. The solar plexus center is associated with the Fire element and the Biblical imagery of the Lion. It is associated with the Water element and the Biblical imagery is humankind itself. In layman's terms it is the function of this center to break down all the food processed in the body into component parts that can be correctly assimilated by the body. the sympathetic nervous system which is represented in the skull by the medulla oblongata and controls the sense organs. This also controls the entire endocrine system. and the Air element is associated here. and governs the reproductive system and the gonads. Brow Chakra This center has two major vortices associated to it and 96 smaller ones. Sacral Chakra This center has six vortices associated with it. .The Soul of the Kabbalah 107 This center corresponds to the Earth element and the Biblical imagery of this is the Calf (from Revelation). Solar Plexus Chakra This center has 10 vortices associated with it and relates to the pancreas (liver and stomach). The Biblical imagery is the Eagle. Its overstimulation can cause sexual problems. Overall it controls nutrition and the function of energy extraction from it. Heart Chakra This center has 12 vortices associated with it and relates to the thymus gland and also controls the circulatory system of the body. Throat Chakra This center has 16 vortices associated with it and relates to the thyroid gland and controls the respiratory system. The corresponding center that this is associated to is the throat center.

lOO It has been allied with the Sephiroth of Chesed to Hod and some have considered that the influences of those planets attributed to those Sephiroth are also analogous but this is something of an understatement. which are all allied to the Ruach. feeling. In other words they function at a much higher level of the Etheric Body. This is still very much the instinctive process which has to be directed through the mental or thinking process of the Ruach. RVACH The term "Ruach'" means breath. effects.108 The Kabbalah of the Golden Dawn Shadow Chakras Situated above the head there are. From the psychological viewpoint. the other part also digests the information the individual experiences through the senses and thinking process. In many respects this is a two-way communication system. and rules over it. While one function of the Ruach is to digest the emanations from above that are woven into some type of karmic destiny. and invasions. which some have considered the thermal area of it. [ung breaks down the Psyche into sensation. Vol. because they have to keep the subtle bodies polarized so the lower main centers can function correctly. are in fact more fluid and are the ones which tend to be the first manifestations of things before being sent down to the lower five. in fact. the Higher Nephesch being in fact likened to a transmission set of sorts. In the previous section you have seen how the Nephesch. subjective functions. The Ruach is in many ways the sum total of the individual before he has sent the actions of his thoughts and reason down through the Nephesch to the Guph. folio 287b. Appendix L 100 . thinking. the Ruach is. in both its higher and lower form. The Ruach in fact rests not only on the Nephesch but within it. I have always thought that the Ruach is in many respects more psychological than Spiritual. intuition. of course. the collective components of the Psyche. These are shadow representations of the lower five or their etheric counterparts. is closely allied with the body. five more centers. for its function is to assimilate the experience of life itself. like the lower five. Some call these seam centers. Their functions. though the spiritual direction it takes must not be ignored. i. memory.

Its function is to try to control the pulsation system. for if there is a brief respite before the Astral-Emotional Body will try to seek dominance. though meditation. and because of this some thought forms. and. should be an ongoing thing. it feeds the AstralEmotional Body which tends sometimes to be a law unto itself due to the day-to-day reactions it has to deal with. one of the main functions of the Mental Body is to "control" the Astral-Emotional Body. or a type of burnout will occur. Meditation is one such way that the Mental Body tries to get its way and in many instances succeeds. Initiation is yet another way that the Mental Body seeks control. Here the self is opened up to Higher Energies that must be rationalized correctly through the Mental Body. . It is here that the universal energies have to adapt to suit themselves to the vibration and pitch of the lower bodies and make sure that the energy that is incoming will nor disrupt or burn out the lower layers.The Soul ofthe Kabbalah 109 The ZOhaT informs us101 that the Ruach actually leaves the body at the New Moon and feast days. a continuous battle emerges. due to 101 Volume3. In short. which will continue to carry on unabated until the Mental Body has properly aligned the Astral-Emotional Body and is in full control of it. folio141b. This suggestsa very interesting astrological influence on the soul of man. apart from its religious significance. especially the end result on the physical body. More than any other level. The soul is said to leave the body on the Sabbath as well. however. In this way the Astral-Emotional Body is cornered and must submit to the Higher Mental Body. It is in this area that the scattered mental thoughts flow and group themselves into various subdivisions which are separated yet again. as a result. which. we try to "discover the cause of ignorance" through the pulsation vehicle of the soul and the lesser formulations that govern the Mental Body. The subtle anatomy that is allied to the Ruach is the Mental Body. where it is "conditioned" briefly before it goes down to the Emotional leveL There it is subdivided according to the personality. then returns to its place. The Mental Body is the home of the abstract concept. the Thought Forms that occur are completely on the subconscious level. forming in the Astral-Emotional Body. as generally most of the Hebrew festivals are based on astrological events. In the Mental Body. shows that it must be continually replenished every seven days.

with people like Mathers spelling it a number of different ways. Thought forms come to us in three fundamental directions. there is impetus that is received from the Emotional Body which is gained from our life experiences and which can slightly alter the initial frequency the Mental Body puts out. which dictates our life's journey and the karmic destinies to be carried out. the anima is the Great Mother or Heh Force and 102 The spelling of this seems to differ considerably in the Golden Dawn. Finally. except where direct quotes are involved." that word which is debated so much. and that means the purity of all the other bodies. The first is from the Higher Self. Neschamah 102 This is the highest of three levels of the soul and in it there are three divisions (counting the Neschamah itself). and this has more often than not got in the way of the Higher thought forms filtering through when the bodies are not in alignment. and evidently means the united higher souls of bothAdam and Eve conjoined in one body. group or otherwise. IOJ Notes to the "Greater Holy Assembly. or else shows that Neschamah is in regimene to Chiim. . can manifest negativity which can cause many mental problems. Carl lung once stated that the main purpose of psychology is to bring the unconscious under conscious control. relates to the purity of mind. Within occultism the first and second aspect are considered most. Mathers says: Neschamath is either plural of Neschamah. The second is the influence of other thought forms." page 228. while the second and third are limited in their input. Applied Kabbalistically to the Partsufim theory. and in essence this is the goal of auric body alignment and of the unification of the varying stages of the Kabbalistic Soul. Unfortunately the seat of daily life on the conscious level is in the Astral-Emotional Body. defectively written. from the Kabbalah Unveiled. that can also influence this body. "Purity.110 The Kabbalah of the Golden Dawn polarity. for here things are done on an entirely unconscious level-a level which gives the barest hint to the conscious mind. I have opted for this spelling throughout this text. Normally the first takes predominance.103 The Neschamah is analogous to pure spirit and can be likened to the Jungian approach of the anima (corresponding to the Neschamah) and animus (corresponding to the Chiah).

The Soul and Death Before we discuss the actual function of the three degrees of the Soul at and after death. the spirit or channel that binds the soul should also be looked at.The Soul of the Kabbalah 111 the animus is the Father or Yod Force. This is called the Zelem. This Zoharic teaching is similar to that of Edgar Cayce. In very highly evolved individuals this has the effect that both Ruach and Neschamah are one (this would make the withdrawal a lot less than 30 days). have also made similar statements that seem to parallel the teachings of the Zahar with the term "aura" being used instead of the word "soul. Before the appointed time of death both of the Makifim of the Neschamah withdraw from the body and go to their appointed place. or Nephesch. then the Ruach and Ncphesch. over a 30-day period. the Chiah is the Causal Body. 104 The confusion exists because the Chiah and Yechidah have also been associated with the Ruach. .l°5 104 Part 2. allowed the Ruach to withdraw into the Neschamah. Not only Cayce but other psychics. In this instance the Nephesch is clearly very highly evolved. The Higher Mental body is the Neschamah. There is also some contradiction in the application of the Chiah and the still higher form of the Yechidah to the Kabbalistic Soul. one is the main energy force and the other two are similar to auric envelopes which are called Makifim. The Golden Dawn. however. The Zahar tells us. The three bodies mentioned here are in reality separated by a type of gulf from the four lower bodies and this type of analytical approach is very difficult in these areas as the Zahar has very little. well before the time of death. folio 158b. according to the Loriahian concept. and its shape is said to resemble that of the body. and the two latter phases of the soul are mentioned only in the "Faithful Shepherd" portion of rhe Zahar. has three parts. opted for the five parts of the sou]. and after the death of the body there is no decomposition. the great American psychic. who stated on more than one occasion that those people he saw who died a short time later had no visible aura. with the Yechidah as the highest point or Spirit. such as Arthur Ford. if anything on them. The Zelem. Some people have." The time scale of the withdrawal of the Zelem of the Neschamah depends on the individual.

folio 141b. 3. In the Talmud are listed in excess of 900 different kinds of death. certain functions to carry out and these are done in the world of Briah. Some of these functions are preparatory and depend on the type of life lead by the individual. we also have hard physical evidence of this situation occurring in some Catholic saints. folio 141a. the body would not be able to function through any of the senses. For we are told in the Zahar 106 that if the Neschamah is prevented from attaining the place set aside for it. Besides the example of the body of Joseph. 3. . then the Ruach and Nephesch cannot enter the Garden of Eden. before death. The soul. before the Zdem withdraws. It must then roam the various planes and experience further suffering by observation until the Most High has considered that it can then enter its abode. which of course opens the door for the Ruach. The Yechidah has. remains (for us mere mortals) in the body till the moment of death for this is the sum total of the personality and it must have the three phases functioning correctly for it to function at all. Since the Zelem has gone.112 The Kabbalah of the Golden Dawn The body of Joseph was never under the power of the impure spirit although his soul (Neschamnah and Ruach) had left him when he had not yet entered the Holy Land. to rest in the world of Yetzirah. 105 Vol. or shell of it. For Job 25:22 says: But flesh upon him shall have pain and his soul within him shall mourn. as well. which has stored power prior to the death just for this purpose. and this level or place is determined by the Ruach's actions during the previous life on earth. It is in cases like this that supernatural occurrences of the most unpleasant kind occur. Although the Zahar is not clear on this point. Without it. the energy for this is drawn from the shell of the Neschamah. from the easiest to the most painful. 106yol. the three phases of the soul can be considered to occur in the Gehinnon (a type of Hell associated with the Catholic concept ofPurgatory). The Yechidah must also find a place for the Ruach. where decomposition does not occur.

The divisions and parrs of the body are formed from the Sephiroth of the Tree of Life. are the Ten Sephiroth projected in the form of the Tree of Life as in a solid sphere. A man's physical body is within the Ten Sephirorh projected in a Sphere." on the back cover of his boob . in its lower form as the Etheric Body. but requires one worthy to wear it. This power of Neschamah is especially attributed l07 This document was originally called "Mtcrccosm-Man" and issued in the Golden Dawn (and was the basis for Israel Regardie's book The MidiJlePillar) at the Zelator Adeptus Minor level. and represents a crown which indeed is powerful." therefore. The Nephesch in its higher fOIDl as the Astral Body is then cut loose from its ties of the physical body. Therefore its allotment or organisation is a copy of the Greater World or Macrocosm. In this "Magical Mirror of the Universe. ceases to exist and disintegrates and this is the decomposition state." A color representation of this correct rendition is given in Robert Wang's book "Qabalistic Tarot. who takes it to the Garden of Eden where is reunited with its source. wanders until it meets with the Yehudiam. This sphere surroundeth the physical body of a man as the Celestial Heavens do the body of a Star or Planet. thus. In the crown of the head is placed the faculty of Neschamah. 108 Kether is above the Crown of the Head." For therein are represented all the occult forces of the Universe projected as on a Sphere. lr concerns much of the above information in relation to the body of man and different to the above texts as far as format goes bur is nevertheless an interesting document that is to a certain extent based on the work of de Leiningen. or angelic messenger. but concave to man. which is the power of Aspiration unto that which is beyond. Some have considered that the Gehinnon is merely a state away from the Most High and hence the Nephesch. along with the Ruach and Neschamah. it ends up in what might be called a wandering state. convex to the outer.The Soul of the Kabbalah 113 At the moment of death the Nephesch. ADAM KADMON AND HIS SOVLSl07 Thou shalt know that the whole Sphere of Sensation which surroundeth the whole physical body of a man is called "The Magical Mirror of the Universe. having their forces mirrored in its atmosphere. lOB This view of a Tree of Life on both the fronr and back of Man differs from the Regardie association as given in the "Middle Pillar" and falls in with the diagrams of Wesrcon as given in his papers "The Tree of Life in the Celestial Heavens Projected as if in a Solid Sphere. Since it now has a Ruach to give it impetus.

Water Little Finger Air Second Finger . Thus doth he remain during that incarnation facing that particular point in his sphere of sensation. In the Magical Mirror of the Universe. But the Man himself places in his Sphere of Sensation that point of the zodiac which ascended at the moment of his birth and conception (for the same degree of the Zodiac ascendeth at both. . the Ruach. Therein exist the intellectual faculties of Wisdom and Understanding. That is to say this sphere dothnot revolve about the physical body.Fire Index Finger . otherwise the birth could not take place). of which there are three manifestations which are included in the general concept. free from the members. shining into and illuminating their inferior. and therein as in a receptacle of influences are situated the vital organs. From Chesed and Geburah are formed the arms. wherefore at their extremities are the symbols of the Four Elements and the Spirit. or the Sphere of Sensation. These keep their place and move not. From Tiphareth is formed the trunk of the body. Man is placed between four pillars of the Tree of Life as projected in a sphere. which seems to amplify what Mathers was trying to say here.Spirit Third Finger .109 That is to say that at those times the same degree of the Zodiac is ascending in the East of the Heavens of the Star whereon he is incarnated.114 The Kabbalah of the Golden Dawn unto the Supernal Triad in Assiah. thus: Thumb . whose physical shewing forth is by reflection in Ruach. Neschamah. From Chokmah and Binah are formed the sides of the brain and head. Therein exist the faculties of operative action.Earth The arms are the manifestors of the executive power of the Ruach and therein are the faculties of touch strongly expressed. le9 For a full descriptive process of this statement one could do no better than study Alice Bailey's Esoteric Astrology. They are the mansions of the practical administration of the intellect.

lending its terrible energy as an impulse unto the others. The heart is the great centre of the action of Fire. Thence cometh from the fiery nature the red colour of the blood. BINAI-l GEBURM-\ The Kabbalah and Man The blood is Spirit mingled with and governing the watery principle. even as the sea. The part above the heart is the chief abode of the Ruach. under a calm. KE'T~ER.R 51DE. This part is the central citadel of the body . doth putrify and become mephitic. as there receiving and concentrating the other expressions of its Sephirorh. The lungs are the receptacles of Air which ternpereth the blood as the wind doth the waves of the sea-the mephitic impurities of the blood in its traversal of the body requiring the dispersing force of the Air.The Soul ofthe Kabbalah 115 FRONT KETHE.

in the natural man. The faculties of the Earth are shown forth in the organs which digest and putrify. then. This as regards the action of the more physical man. the operations of the Light could not so well be carried out. But the human Neschamah exists only when the higher Will is reflected by the agency of aspiration from Kether into the lower body. or the reflection of Aima and Abba as the parents of the human Jehovah. That is. casting forth the impurities. at the same time reflecting the administrative governance of Chokmah and Binah. the Shaker of the Elements. This lower will is immediately potent in the lower membranes and thus. no longer angry and jealous. For Air is not the Lightonly the translator of the Light. The reason itself is a process and but a simulacrum of the action of the higher Wisdom and Understanding. The lower will is the human Jehovah-an angry and jealous God. the manifestor in the life of the body. feeleth them but vaguely and comprehendeth them not. It is like a thing that goeth . also meaneth Air. The word Ruach. Yet without the Air. is the lower will seated like a King of the body upon its throne. Thou wilt say. Unto this Ruach also are presented the reflections of the Macrocosmic Universe in the Sphere of Sensation. in the region above the heart. even as the Earth is placed above the Qlippoth. is what is called the human consciousness. but the self-sacrificer and the Atoning and Reconciling One. The concentration of the other faculties of the Ruach in and under the presidency of the Will. For the higher will to manifest. Bur illuminated by the higher Will. a reflection of the two creative Sephiroth under the presidency of the Four Elements. seeing that it reflecreth its reason from Chokmah to Binah-but it is the executive faculty which reasonerh. which worketh with and cornbineth the Principia of Chokmah and Binah so that the parts of Chokmah and Binah which touch the Ruach are the initiators of the reasoning power.116 The Kabbalah of the Golden Dawn and is the particular abode of the lower and more physical wilL The higher will is in the Kether of the body. he becometh Yeheshuah. that the Ruach cannot be the reasoning mind. They surround the Ruach which. it must be reflected into the lower will by Neschamah. Spirit. and when the flaming letter Shin is placed like a crown on the Head of Microprosopus. Thus only doth the human will become the receptacle of the higher Will and the action of Neschamah is the link therewith.

as answering to the passive. It is the special seat of the automatic consciousness. which is a more easily attacked position. the arms more answering to the two pillars which are Active. From Yesod are formed the generative and excretory organs. Thus far concerning the Ruach as a whole. the Ruach could not concentrate under the presidency of the Name. of the sphere of sensation surrounding it. The wind bloweth where it Iisteth. That is. but the simulacrum of the Will in Tiphareth. and cometh in thou knowest not whence. For this will be a withdrawing of the vital forces of the Name. but they are not so moveable. and of Maikuth below. and they show the more physical qualities of the Ruach. not the Will. This automatic consciousness is to the Nephesch what the Daadi action is to the Ruach. They are the affirmation of the 'Pillars of the Sephiroth.The Soul ofthe Kabbalah out thou knowest not whither. that is. to locate them in Yesod. Yet. Yesod is the lowest of the Sephiroth of the Ruach." It therefore governeth generation. on the one hand. They are the columns of the Human Temple. So is everyone that is born of the Spirit. and the life of the body would cease. there being a simulacrum or reflection of the heart and vital organs in the parts governed by Yesod. the rejection of the Qlippoth. For the 117 . if the consciousness of the Tiphareth be given unto this wholly. owing to the effect of Malkuth. and they terminate in the symbols of five. and thou hearest the sound thereof. In Yesod is therefore the automatic consciousness or simulacrum of the Will. Thus. as bearing more on the double nature of. were it not for the boundary force of Chokmah and Binah above. This Air. From Netzach and Hod are formed the thighs and legs. but canst not tell whence it cometh nor whither it goeth. and therein is the seat of the lower desires. perrneaterh the whole physical body but its concentrated influence is about the heart. and on the other hand the simulacrum of the vital forces in Tiphareth. the Ruach. the action of the Will in Tiphareth. which are in the citadel of Tiphareth. it shall pave the way for disease and death. In them are placed the faculties of support and firmness and balance. therefore. as do the arms. and representerh "Fundamental Action.

or by the world which is beyond. That is to say. Its Geburah by violence of action. That is. which by aid of the Nephesch. by physical well-being and health. combining the Sephirotic influences in their material forms. Its Malkuth. formeth the material body by the rays of Ruaciv. Thus its three Supernal Sephirorh. Its Yesod. That is.118 The Kabbalah of the Golden Dawn automatic consciousness is the translator of the Ruach unto the Nephesch. in the ordinary man the rays of Ruach rarely penetrate into the sphere of Sensation. The Nephesch. by physical desires and gratifications. Its Tiphareth is expressed by more or less sensual contemplation of beauty. This is a certain sense placed in an aperture of the upper part of the Ruach wherein act the rays from Chokmah and Binah which govern the reason-Daath. Kether. the container or recipient of the Astral Rays of the Macrocosm. The Physical Body is permeated throughout by the rays of the Ruach. The Nephesch is divided into its seven Palaces. It consists of seven manifestations answering to the . and darting its rays through the confines of space. as on an invisible pattern. and thence can radiate into the Nephesch. the world of passions dominated by the Ruach. From Malkuth is formed the whole physical body under the command and presidency of the Nephesch. The Nephesch shineth through the material Body and formeth the Magical Mirror or Sphere of Sensation. of which the material body is only the result through the action of the Ruacli. the actual body. Shining through infinite worlds. The Nephesch is the subtle body of refined astral Light upon which. expressing a passionate dominion. are united in a sense of feeling and comprehending impressions. This Magical Mirror or Sphere of Sensation is an imitation or copy of the Sphere of the Universe. of which is the material completion. and love of vital sensation. The space between the physical and the boundary of the sphere of Sensation is occupied by the ether of the astral world. the Physical Body is extended. Its Hod and Netzach. Chokmah and Binah. in this Sphere of Sensation is a faculty placed even as a light is placed within a lantern. which do not ordinarily proceed beyond the limits of the Physical Body. that is to say. This faculty can be thrown downwards into the Ruach. is the real. Its Chesed is expressed by a laxity of action. by absolute increase and domination of matter in the material body. its Sephiroth are passionate.

giving strength to the physical body. which is its natural and chief seat. The power is manifested when it can be vibrated through the Earth. The lower will-power should control the descent of this spiritual consciousness into the Ruach. The mouth is under Mercury.Mercury (who is the messenger of the Gods) Right Nostril Mars Left Nostril. The right and left nostrils through which the breath passes. and thence into the Nephesch.e. traversing the Ruach as Light traverseth Air. for the consciousness must descend into the Nephesch before the images of the Sphere of Sensation can be perceived. the luminous sense. that of the Thought) reflected again into the Spiritual Consciousness where they are subjected unto . are under Mars and Venus. The Father is the Sun (Chokmah). Its nurse is the Earth (Nephesch). and is like the Soul of Microprosopus or the Elohim of the human Tetragrammaton. It is manifested in seven as just said or in eight if Daad: be included.Venus These latter represent here the sonoriferous sense. are formed the seven apertures of the head. or magical mirror of the Universe. and encountering thereafter the symbols reflected in the sphere of Sensation.The Soul of the Kabbalah Hexagram.Jupiter Right Eye Left Eye Sol Luna Mouth .. This spiritual consciousness is a focus of the action of N eschamah. This is the Spiritual Consciousness as distinct from the human consciousness. Thought is a Light proceeding from the radiation of this spiritual consciousness. These symbols are by its radiation of (i. This faculty of the spiritual consciousness is the seat of Thought. Therefore in the head. The right and left eye. the messenger and the Speaker. The following is the true attributions of the seven apertures of the head: Right Ear Saturn 119 Left Ear . The Mother is the Moon (Binah) The Wind beareth it in his bosom (Ruach). For it is only the rays of this consciousness permeating the Ruach that can take cognizance thereof. as the Sun and Moon are the luminaries of the Macrocosm.

and submitted to the reasoning power derived as foresaid from Chokmah and Binah. they will be unbalanced and inharmonious. This reflux of the Ruach into its subsidiary Sephiroth produceth naturally a weakening of the Lower Will. as considered apart from obsession (thought-obsession is frequently the accompaniment of mania and still more frequently its cause). and the Ruach. But in the ordinary man when sleeping. Monomania is shown in the consideration of only one certain symbol which is too attractive to the Will. A chain of thought is simply a graduated vibration arising from the contact of a ray of thought with a symbol. such vibrations will be balanced and of equal length. of uneven length. in the ordinary natural man when awake. (This is as regards the ordinary natural man in sleep. the concentration of the Ruach in his heart during the waking time hath produced a weakening of the action of the Ruach in its subsidiary Sephiroth in the Physical Body. therefore. That is. subject when there to the action of the Lower Will. which are only partially realized by the Lower Will. the process is not quite the same. In consequence the thought rays are shaken at each vibration. The thought therefore is dazzled . so that the sphere of sensation of the Nephesch is caused to rock and waver at the extremities of the physical body where the Ruach action is bounded. But if uncontrolled by the Lower Will and the Reason.120 The Kabbalah ofthe Golden Dawn the action of the Reasoning Mind and of the LowerWill. That is. the idiot. the thought of the spiritual consciousness reflecteth the image in a c~nfused series. the equilibrium of the Sphere of Sensation and consequently of the Nephesch. is disturbed. and in the madman. In the sleeping man. that there is an alliance between the two former which overpowereth the action of Chokmah and Binah in the latter. If controlled by reasoning power and licensed by the Will. and the drunkard.) In the case of the drunkard. To preserve the salutary conjunction of the Ruach with the Nephesch in the physical body (whose limits are fixed by the Sephiroth of the Ruach) it is necessary to weaken the concentration in Tiphareth to repair the strain which is produced by the concentration of the Ruach therein during the waking state.) In the madman. doth not reflect so clearly the Reasoning Faculty. Wherefore. the thought and lower will are very strongly exercised to the detriment of the reasoning faculty. the thought acteth through the Ruach. (That is.

Thence arise the conditions of delirium tremens. and through which hostile influence may enter. is the Real Self of the Incarnation. The Chiah is the real Life Principle. of which the manifestation directly touching Yechidah is the Higher Genius. whence sleep is an absolute necessity to the drunkard. that is [he Lower Will. The Spiritual Consciousness is the focus of the action of the Neschamah. the Throne or Vehicle of the Life of the Spirit which is Chiah. or if this condition be constantly repeated. Restoration of the equilibrium of the Sphere of Sensation after this naturally produceth a slackening of the concentration of the Ruach in Tiphareth. This Yechidah in the ordinary man can but rarely act through the spiritual consciousness. vertigo and the loss of idea of place and position. sickness. must rise from his Throne to acknowledge his superior. and the action of certain drugs. and radiation is as inseparable from the spiritual consciousness as it is from Light. the thought rays are launched through the Sphere of Sensation so irregularly and so violently that they pass its boundary without either the Lower Will or the Reasoning Power or even the Thought itself consenting thereto. the Kether of the Body. and these combined form the Chariot of that Higher Will which is Kether. The spiritual consciousness is. All thought action in the spiritual consciousness originarerh in radiation. This is so imperative that he cannot fight against the need. in its turn. as distinct from the more illusionary life of the Physical Body. seeing that for it to do so the King of the Physical Body. bringing giddiness. But this latter cometh under the head of obsession. The Shining Flame of the Divine Fire. Nearly the same may be said of Seasickness. in the same way as the eyes can be dazzled in front of a mirror if the latter be shaken or waved. and an opening is made in the Sphere of Sensation which is unguarded. If he does so. and the latter is therefore without the protection of the will.The Soul of the Kabbalah 121 by the symbols of the Sphere of Sensation. Yet but few of the sons of men know or feel its presence. That is the . Still less do they belong in or comprehend those Higher Potencies-Angelic. Also it is the peculiar faculty of the Neschamah to aspire unto that which is beyond: The Higher Will manifests itself through Yechidah. The sensation therefore then conveyed by the thoughts is that of the Sphere of Sensation oscillating and almost tevolving about the physical body. Archangelic or Divine.

at times through the sincere practice of religious rites. in sleep only doth the Higher Will manifest itself by dream unto the ordinary man. the Atziluth of his Assiah. even as Man is the microcosm of the Macrocosm of Assiah. 1 will not abuse the great power entrusted unto me. In all these cases the Lower Will hath for a moment recognized a higher form of itself. and Yesod the Automatic Consciousness. This Yechidah is the only part of the man which can truly say-EHEIEH. I am. or in cases where the opportunity for self-sacrifice occurreth." Note that this clause answereth unto Tiphareth. an Angel Mighty and Terrible. Therefore apply this perfecting of the Spiritual Nature . and the Gods of the Sephiroth are consequently the Microcosms of the Macrocosm of Atziluth. the God of the Man. and the YHVH of the man hath reflected from the Eternal Lord of the Higher Life.122 The Kabbalah of the Golden Dawn reason why. because it is the King of the Physical Man. and Ruach his Yetzirah. Recall the Tiphareth clause of an Adeptus Minor: "1further solemnly promise and swear that with the divine permission I will from this day forward apply myself unto the Great Work which is so to purify and exalt my spiritual nature. In other cases it may be manifested. It is therefore the Lower Genius or Viceroy of the Higher Genius which is beyond. This is then but the Kether of the Assiah of the Microcosm. beyond which are the Archangelic and Divine. All Archangelic forms are microcosms of the Macrocosm of Briah. Behind Yechidah are Angelic and Archangelic Forces of which Yechidah is the manifestor. This Great Angel is the Higher Genius. This Yechidah is at the same time the Higher Human Self and the Lower Genius. in some cases. as Daath is the Spiritual Consciousness. even as Chiah and Neschamah from his Briah. that with the Divine Aid I may at length attain to be more than Human. and thus gradually raise and unite myself to my Higher and Divine Genius. It is the Divine Consciousness because it is the only part of man which can touch the All-potent forces. or is the manifestation of a higher and greater range of Being. seeing that it is the Lower Will that must apply itself unto this work. All the Shining Ones (whom we call Angels) are microcosms of the Macrocosm Yetzirah. This is the Higher Will and the Divine Consciousness. it is the highest part of man as Man. Tiphareth the Human Consciousness. It is that which toucheth. that is. and that in this event.

found that it appeared on many different levels and this is the point of confusion. only to the levels up to the Inner Order. A number of the Order's critics have often felt that the Order was too patriarchal. if at all. not unlike that between womb and fetus. so below the Malkuth of the Evil Persona are awful forms. for the Shekinah is the aspect of God that cradles and nurtures the soul. who recorded seeing the Shekinah." which also 110This 111 Part 1. It is also called Eden (the Upper Eden). Tremble therefore at the evil forces which be in thy own evil persona. or more simply the female aspect of the deity. This applies. 76a. And as above the Kether of a man are his Angelic and other forms. This evil persona hath its parts and divisions. Its relationship with the soul is close and strong. To describe the function of the Shekinah is very difficult because many of the mystics. and of it the part which toucheth the Malkuth of the Nephesch is its Kether. A reference to this guidance is also found in Psalms (85:13) where it states that "the Just One goes before him and shall deliver him from his steps. for the rituals of the 6=5 upwards are under the guidance of the Shekinah or Matrona as it is sometimes called. Within the Golden Dawn's Outer Order the Shekinah. folio word refers to something dwelling within. 123 SHEKINAH 110 THE FEMININE FACE OF GOD Possibly one of the most confusing theories within Kabbalistic teaching is that of the Shekinah. however. dangerous even to express or think of."1l2 When applied to the tribes of Israel. both on individual and group levels. is only briefly mentioned. In the Zohar lll we are introduced to the Shekinah in the feminine word "mihalekh." which is the voice of God heard in the Garden of Eden "in the coolness of the day. and the devils are the microcosms of the Macrocosm of the Qlippoth. The evil persona of a man is in the Sphere of the Qlippoth. though not identical with the soul. the Shekinahguided them in Exodus 13:21.The Soul of the Kabbalah as the preparation of the Pathway for the Shining Light. the Light Divine. . The Shekinah is very closely allied. and the apparent patriarchal aspect is then reversed.

and the second is the influence of the Law. We are told in the Zohar 114 that the Lord God Jehovah is plural. For in all true matrimonial unions the 112 Genesis 3:8. showing up the feminine source within. who are cut off from the Mother by the Abyss. At this point there is not really a separation from the masculine concept of deity. for he is also called Elohim.115 although to Jacob 1l 6 she appeared as Rachael. There are some early references to the Shekinah in Kabbalistic texts but the first one of any substantial importance is in the Bahir where the analogy is with the Matrona in the King's chamber. but fails if he has none. and man had to begin all over again. On a more personal level. 117 and to Abraham she was Adonai. who could not be seen by her children. This notion of the cleaving of the Spirit associated with the Shekinah is not confined to its active part in guiding the Tribes ofIsrael. for God is Elohim. 1l 8 The Zobar states 119 that the Shekinah abides in all women. The experience of the Shekinah manifesting as guide during Exodus actually comes through the understanding of the Torah. folio 161 b-162a. The analogy here is considered by some to be the development of the Sephiroth. with the Shekinah being allotted to Binah. . 112 who was taken up into the heavens with the Shekinah. 113 Both Enoch and Meratron art: considered the same in some texts. and the Shekinah shone through and led them through the Torah. It can also be found in the association of the Shekinah and the Torah which was was written under her influence. At this point we have the Shekinah manifesting on two levels. Once the Torah is truly understood then one is in direct contact with the Shekinah. and the only man worthy of being saved was Enoch. She was the angel that appeared to Moses. the Shekinah is often referred to as an angel. The first separation of the Shekinah occurred during the Deluge. The Shekinah in man in the second generation was a separate entity in itself and divided. Once removed from the earth. rhen the destruction began. The Four Kerubs are the Throne on which the Shekinah rests. while the children are the seven lower Sephiroth. The Lesser Hecaloth text tells us that the first generation denied the Lord and went to idol-worshipping. 114 Pan 2.124 The Kabbalah of the Golden Dawn relates to Exodus. both masculine and feminine. for she was hidden. and man can come to know the Shekinah through a wife. The first is the higher echelon or upper level of Eden.

was said to have descended from the second heaven. folio 228b. Ida and Pingala. but this I feel is an error. l21 A good analogy here is with Kundalini Yoga. 116 In Genesis 48. Shabbarh 55b. releasing her energy at various stops or chakras and striving for the union in the godhead. a point Francis King feels is nor valid in his TantraFar Westerner. Bereshtrh Rabba 98. her splendour being 65. page 121. 113 Who me from evil." The Shekinah then followed Adam and will continue to do so until he has achieved his rightful place back in the Garden of Eden.120 The Shekinah is also the Union of Metatron (the male) and Sandalphon through the central pillar of the Tree of Life." uttered by Jacob. III The Talmud informs us that man and his Shekinah were separated when Adam left Eden "enthroned above a cherub under the Tree of Life. The spine for the Shekinah is aligned with Shatki.The Soul of the Kabbalah 125 Shekinah hovers overhead between husband and wife. 119 Part 120 Talmud 2. The Middle Pillar is a sheath that allows the energies of the Shekinah to unite so Elohim is formed.4 ere. 121 I mustagreewith Shuster in his book Crowley's Apprentice. have ascribed the Middle Pillar to the Shekinah.16 we are told "me angel which redeemeth 117See the Countenance section to fully explain this. the energy that resides in the base of the spine. folio 187a.000 times greater than the sun. where he gives a description of the dual polarity in the Middle Pillar. Some Kabbalistic authors. . 115 Part 5. such as Waite. and closely allied with Malkuth. See The Serpent Power In byArthur Avalon. This energy then works its way up the spine through two channels.

126 The Kabbalah of the Golden Dawn The Garden of Eden before the Fall .

CHAPTER EIGHT The Garden of Eden In the Golden Dawn Practicus Grade. summed up and contained in Aima Elohirn. which latter is from Malkuth. which is the lowest Sephirah between the rest of the Sephiroth and the Kingdom of the Shells. And a River Nahar went 127 . so this represents the power of the Father joined thereto in the Glory from the Face of the Ancient of Days. the Mother Supernal. And whereas the name Tetragrammaton is joined to the Elohim. And in the Garden were the Tree of Life. which latter is represented by the Great Red Dragon coiled beneath. and the Tree of Knowledge of Good and Evil. associated with the Sephirah of Hod. At the summit are the Supernal Sephiroth. the candidate is shown a diagram of the Garden of Eden before the Fall and the following explanation is given by the Hierophant: Before you is represented the symbolism of the Garden of Eden. Kether. when it is said Tetragrammaton Elohim planted a Garden Eastward in Eden. the Woman of the 12th chapter of the Apocalypse clothed with the Sun and the Moon under her feet and upon her head a crown of 12 stars. having seven heads (the seven infernal Palaces) and 10 Horns (10 averse Sephiroth contained in the seven Palaces).

was the basts of this Mathers explanation of the Garden of Eden before the Fall. and above the Universe she supporteth with her hands the Eternal Pillars of the Sephiroth. on either side of which was the Tree of Life bearing 12 manner of fruit. in the Lower Garden of Eden. from the one Tree. is a combination of the traditional Judaic and the Christian. benefit everyone. The third is Hiddekel. folio 25a-26b. as Israel. the River of Waters. l2J 124 Part I. the branches of the Tree being the purity and guardians ofYHVH's teaching." it is the River of Fire. being born in Malkuth at the base of the Tree of Life. This river going forth out of Eden is the River of the Apocalypse. proceeding out of the Throne of God and the Lamb." The Golden Dawn approach. along with Eve. the River of Air flowing into Tiphareth. And the fourth river which receiveth the virtue of the other three is Euphrates which floweth down upon Malkuth the Earth. And in Malkuth is Eve. The problem was that the vessels of the Sephiroth were formed from Chaos or Tohou and were imperfect. and could not hold the light emanating from above. 124 from which man was formed from the Middle column. Metatron (or Enoch) came down from the Supernal Eden to the Lower Eden to protect it from the Qlippoth who were trying to climb to the source of Light. two levels of the Shekinah in one fonn. and on that Cross the great Adam the Son who was to rule Nations with a rod of iron is extended from Tiphareth and his arms are stretched out to Gedulah and Geburah. the completion of All. of the Waters of Life. from this description. as two distinct entities from the single source that would never be separated." The first head is Pishon which flows into Geburah "where there is gold. flowing into Chesed. whence it is said. The Zohar 123 tells us that God planted Man.128 The Kabbalah of the Golden Dawn forth out of Eden (namely the Supernal Triad) to water the Garden (the rest of the Sephirorh) and from thence it was divided into four heads in Daath. As shown by the diagram on page 126. . clear as crystal. The second head is Gihon. the Mother of All. as from this fruit all will eat. Only when the teaching is accepted by mankind (as Israel) will the knowledge and benefits of the fruits of knowledge. The Garden is the Shekmah on earth while Eden is the Supernal Mother. "In Daath the depths are broken up and the clouds drop down dew. And thus do the Rivers of Eden form a Cross.

The Zohar states that Adam and Eve ate from the vine and suggests procreation attempts that were made were unsuccessfull/" at first. or was not yet quite flesh. it could be said that since the vessels 1Z5 were the androgyny of Adam and Eve. Therefore they could not mate to perpetuate the species. it appears that man. in the beginning. though this theory will be dealt with in the Garden of Eden after the Fall. nor in the 42 days as given by Jacob Boehme. that was the Fall of Man. let alone could they procreate themselves. and as such. for they themselves had not yet fully formed. but over a period of time." Psychics such as Edgar Cayce have stated that man in this early time was much aligned to semi-matter. the lack of knowledge with God that they once had. these vessels the Kmgs of Edom. It may be. for they left the Garden of Eden through a lack of communion with the Divine. folio 192a. 129 Part 1. This did not happen overnight. that they were made imperfect. The separation of the female from the male was the force that shattered the vessels and also prevented them from knowing God as they once did when they were a complete form. Going to a completely different type of approach. 126 Genesis 2:23 125 The Torah considers 127 See 128 Who Edgar Cayce's Story of the Old Testament hy Robert Krajenke (Edgar Cayce Foundation. 127 The Qlippoth that Metatron l 28 had to protect them from was in fact the pull of the earth and its desires in the material form. . however. that they were simply not ready for it. for this pull made them more dense. 1973). It appears that they could have carried on their own existence though rhis would have got mankind itself nowhere fast. This was the banishment. and once the flesh was formed so was the urge to procreate. Metatron was a man who could rise above the power of the material and could guide the others to follow in his footsteps. is also associated with Adam or a form of him.The Garden ofEden 129 In many respects. and the sexual urge between Adam and Eve began to polarize. In Genesis we find Adam saying 126 "This is now bone of my bones and flesh of my flesh. they lost their state as energy or semi-energy. had control of the shaping of his body.

wherein Tetragrammaton Elohim planted every Tree which is pleasant and good for food.130 The Kabbalah of the Golden Dawn The Garden of Eden THE GARDEN OF EDEN The Golden Dawn description of this diagram is as follows: The outer circle is the enclosing Paradisiacal Wall guarded by the Kerubim and the Flame. and the seven Squares are the Seven Mansions thereof. or the Seven Spheres. symbolized by the Palm Trees on the Veil of the Tabernacle. and the Door .

But in the midst is the Tree of Life. 131 These are all needed to form and nurture the Tree of Life in Eden. and the three Dukes. is King [obab (son of Zerah) from Bozrah. daughter of Marred. 133 Prior to the Fall he used a combination of two different concepts and did the same with that of "after the Fall. the Edomite Kings are not mentioned. and the Tower of Babel. and Duke Elah." which primarily came form the Idra Sutra. represents King Bela (son of Beer) from Dinhabh. he expanded a certain the section of the Kabbalah and Astrology for a fuller explanation of this meaning. or at least one layer of it. the Deluge. Death. Four. l3S The quotes are taken from the Philosophus Ritual from a number of sections and have been amalgamated together into a cohesive pattern so that the aim of this ritual. The seventh head is in Yesod and is King Baal-hannan (son of Achbor) with Dukes Mibzar and Magdiel. The eight head is in Malkuth and is King Hadar from Pau (wife of Mehetabel. Alvah and [etheth. before Him. and the Duke Aholibamah. which Mathers tried to incorporate into one concept.The Garden ofEden of the Holy of Holies in the Temple. Therefore. referring to the four elements proceeding from the Omnipresent Spirit.13° shown by the entrances in the drawing. The problem that Mathers faced was that there were a number of different Zoharic viewpoints of it. The third head is in Geburah and is King Husham from the Ternani. which is mainly Isaac Luria's viewpoint. 134 As Mathers explains it: 135 Ere the Eternal instituted the Formation. the four streams rising from one central fountain are the Rivers of Eden. The fourth head is in Tiphareth and is King Hadad (son of Bedad) and is from Avith. Timnah. The sixth head is in Hod and is King Saul from Rehoboth by the River. Enoch. daughter of Mezahab) with Duke Eram. m In Part 1. with Duke Kenaz. the Throne of God and the Lamb. 131 Part 130 Refer to . Beginning and End existed not. The second head in Chesed. Twelve are the Foundations and Twelve are the Gates. The fifth head in Netsach is King Samlnh from Masrekah. is quite clear in its teaching about the Fall. as they are in the latter. the Zollar refers to the three sinful generations of man. and they are given the Seven Benedictions so that the union will be complete. folio 169b. 131 The Garden of Eden in this instance refers to the Supernal Bride as received by the Bride below. 134 You will note that in the former. GARDEN OF EDEN AFTER THE FALL The Golden Dawn concept of the Garden of Eden after the Fall132 does not follow the continuity of the Garden of Eden before the Fall. with Duke Pinon. In the Seventh Benediction we are told that it represents the ten created worlds and ten aspects of joy. 132 On my original copy of this diagram Mathers made the following notes: "The first head. folio Hb. and with Duke Ternan.

rhat the worlds were created and desrroyed prior to the present creation. hut these could not subsist.' and the 'Kings of Edom who reigned before the monarchs of Israel. before there reigned a King in Israel . as the equilibrium of balance was not vet perfect. they feared. and Israel is rhe bal. 10 this is the reign of Israel. this is the reign of Edom. o my Soul. when thou marchedst out of the field of Edom. the River Kishon. 136 The Dukes of Edam were amazed. at the blast of the Breath of Thy nostrils. hurling forth like a vast and mighty hammer whose sparks were the Primal Worlds. 10 these are the Wars between them. And the Wars of the Titanic Force in the Chaos of Creation.. also." . to the help of the Lord against the Mighty. And these be the Kings who reigned in Edom. and came down and the Darkness was under His Feet. The Lord thundered through the heavens and the highest gave forth his Voice. trembling took hold of the Mighty of Moab. hailstones and flashings of Fire.. and they were convulsed by the unbalanced force and destroyed. is again and again reiterated in the Zahar. thou hast trodden down strength! He bowed the Heavens. they passed away together. At Thy rebuke. the Kings assembled. They themselves beheld. The river Kishon swept them away. the earth trembled and the Heavens dropped. but being unbalanced they were extinguished. This important fact. Edam is the world of unbalanced force. Curse ye Meroz said the angel of the Lord. and when Creation was established.. He sent out his arrows and scattered them: he hurled forth His Lightnings and destroyed them.' In this sense.132 The Kabbalah of the Golden Dawn veil. the Voice of Thy thunder was in the heavens and Thy Lightnings lightened the World. These pnmordial worlds are called 'Kings of ancient time. According to the Qabalah. 26:31). Lord when Thou wentest out of Seir. there were certain primordial worlds created. Since 10. hailstones and flashings of Fire. Thy way is in the sea 136 Mathers explains this more SImplyin the Introduction to The Kabbalah Unveiled: ". Behold.. From a Lighrbearer of insupportable brightness proceeded a radiating Flame. because they came not to the help of the Lord. And these are the Kings who reigned in Edam before there reigned a King over Israel: but they subsisted not when the earth was formless and void. they hasted away. and therein He instituted the Primal Kings. And these sparks flamed and scintillated awhile. that ancient river. 0 Lord. The Earth trembled and shook. curse ye bitterly to the inhabitants thereof. At the brightness that was before Him. so were they astonished. the Clouds also dropped water. the thick clouds passed. before the complete form of the Heavenly Man (10 Sephiroth) was produced. Then the channels of the Waters were seen and the Foundations of the World were discovered. anced Sephirorh (Gen.

The Garden ofEden 133 The Garden of Eden after the Fall .

. which was guarded by a Cherub with a Flaming Sword.134 The Kabbalah of the Golden Dawn and Thy Path in the Great Waters and Thy Footsteps are not known .138 and from this demons and elementals were formed. III The Golden Dawn also adapted the Tarot Trump "Blasted Tower" to this theme. folio 54-55a. None could return to the Garden of Eden... The 20har gives us further information on Adam and Eve. Apparently during this time both had intercourse with creatures. . And the Everlasting Mountains were scattered. Before Him went the pestilence and flaming Fire went forth at His feet. His ways are everlasting. us Part1.. He had Karmaim in His hands and there was the hiding of His Power.. His brightness was as the Light. the Perpetual Hill did bow.. His Glory covered the Heavens and the earth was full of His praise. I saw the tents of Cushan in affliction and the curtains of the land of Midian did tremble . Eloah came from Teman of Edam and the Holy One from Mount Paran. 137 . He beheld and drove asunder the Nations. noting that they were separated for 130 years. He stood and measured the Earth.

glistening with green and gold. by the Waters of the River. Banish thou therefore the evil and seek the good. yet Ten are they called.CHAPTER NINE THE QLIPPOTH139 These be they who are Unclean and Evil. in the Garden of Wisdom. seven are the heads and yet an eighth head arises. even the Distortion and Perversion of the Sephiroth. yet do they include Ten. But the Serpent of the Temptation is that of the Tree of Knowledge of Good and Evil. Regard thou therefore the Celestial Serpent as of Brass. In the Tree of Life.of which Matherswasthe author. the antithesis and opposer of the other: the Red Coiled Stooping Dragon of the Apocalypse. it is the Serpent of the Celestial Eden. Seven are the Infernal Palaces. thou who wouldst know the Life of Ages. Eleven are their classes. the Serpent of the Terrestrial Eden. 135 . is the serpent of the Paths. the rays of the Coils of the Stooping Dragon.wasgiven out at 4== 7 level and is an amalgamation of the statements on the Qlippoth forces made during the Outer Order rituals. the fallen restriction of the Universe. thou who would fol- 139 This paper. the colours of vegetation and of growth.

the Serpent of Fire could not stand. the Serpent of Evil arising in the Tree surrounded Malkuth. thou art extended on the Tree through suffering and through pain. the infernal regions of man were created at night in the mirror image of the world above them. raised through the balance of Strife and of Trial. For also Christ expiated not Sin tit! after he had overcome the Temptation. 0 Brother of the Order of the Golden Dawn'. . Balanced between the spiritual and the Material. for this is the Sin of the Fall. I have taken the hbcrtv of rewriting this pan 142 Parr I. seemg that one existeth not without the other. For as Moses lifted up the Serpent in the Wlldemess. 14~ The nr iginul text in this section consisted of little more than what was given in the Ritual. 140 Mark thou well the difference between the two Serpents. But at the Fall. even the separation of the Material Plane from the Sephiroth through the interposition of the Coils of the Stooping Dragon. And the evil also helpeth the Work. folio 46a-47a. the third was created to finish the work of the second. At the point where both day and night merge the elements were mixed and unsettled. And when like our master. but for those who have not yet attained unto the Pathway. 140 This wdl be discussed fully later In rbe text. to the pathway of the Eternal Life. for thus the greater and more intense the darkness. Thus therefore must Malkuth be cleansed and this is the Redemption to come. and linked her thus unto the Outer and the Qlipporh. remember the symhol of the Brazen Serpent. But surely all things in the Creation are necessary. let thy countenance be raised up towards the Light of the Holy One to invoke the Divine Brightness. for before the Serpent of Brass of numbers. even so must the Son of Adam must be lifted up. by so much the more doth the Light become bright by contrast and draweth. the type of the Reconciler. even though they be thy tormentors. or the paper with a more fuller expiananon. not for thyself. Due to this imbalance between the first and second day. forming a division in the waters (of the first day). INFERNAL HABITATIONS141 The Zahar tells us 142 that while God took six days to create the world.136 The Kabbalah of the Golden Dawn low in the footsteps of our Master. increased force from the Blackness. as it were.

-- ~ Infernal Habitations I'! > In the diagram above. both Good and Evil. The lhlf(l circle shows the Waters of the Ocean which ream with !lving cte<Jrures. It IS the creation of the Shells of rhe Q!lpporh and the creation of mall from Adam. for the tears are the separur ion from the Light afrer the F"IL It is the cry of Adam separated from the first Adam and the loss of the Shck inah. The fourth circle is /\H the dragrams m This section on the Qlippoth wert' explanations] almost verbau:n from Rusenrorh's KllObuUl the Golden D~'I\\'n (us were the: . The second circle shows the \Vaters of Creation.The Qlippoth 137 r. This represents Creation awuv from the Light. and it is from this that the serpent issues forth. the firsr circle shows rhe W"lcr of Tears.

for it is they who must nourish the seven Infernal Habitations. the lesser circles represent the 7 Earths. 1. Some consider the seven earths' periods of time or evolution to start with the present. In many respects these were the shells of the Kingdoms of Edom which had been destroyed by their imperfect ability to accept God's Light. Though these circles are referred to as earths they should be called states for they are states of awareness or consciousness that envelop man at different times. 1.138 The Kabbalah of the Golden Dawn the False Sea and is the Astral World.Depths of the earth 2. which eventually crumble with time as shown by Aretz. after whom these experiences have been named. and lead to the less perfect worlds. Neschiah 5. Sheol. and to the fmal crumble and decay of Aretz. Gia - Undulating ground. Thebe! or Chaled - On the left-hand side of the diagram are the seven Infernal Habitations. the earth furtherest awav from the present. Some of the names on the left are of the angelic guardians (except the last). Aretz - Dry crumbling Earth Reddish mould 2. The Four Seas are also reflections of the Four Rivers from the Garden of Eden (and also the Four Worlds). They are also reflections of the Sephiroth and are part of the Garden that man inherited that he could aspire to. For the earths represent the material side of man. On the tight side of the diagram. the place where deception and reflection are confused. like the side of a valley Pasture or meadow land 4. Thabel. Areqa - Sandy or desert land Earth Mitrd earth and water 7. considered the most perfect of them all. These are the experiences one will have passing through the seven imperfect earths. The guardians prevenr anyone from leaving his or her allotted area before rhe designated time. Adamah 3. and are but shadows of their former glory. for these were left with man when he was hanished from the Garden of Eden. The entire concept here is to show the falsity of matter over the spirit. Tziah 6. his passions and desires. as described above. Abaddon Perdition .

Tzelmoth .Shadow of Death 6. Shaari Moth . Bar Shasketh Pit of Desttuction 5.Clay of Death 4. Gehinnon Hell ---.The Qlippoth 139 3. Titahion .Gates of death 7. I Adverse Powers at the feet of the Cherub .

and Chasmal. and putrefying. and a Splendour on every side. 2. a great cloud.140 The Kabbalah of the Golden Dawn THE EVIL AND ADVERSE POWERS BENEATH THE FEET OF THEFOUR CHERUBS Sephiroth Kether Chokmah Binah Gedulah Geburah Tiphareth Netzach Hod Yesod Malkuth Spirit Lilith (strange(beasts) Machaloth (serpent) Kingdom Babel QIippoth Splendor Greeks Whirling Fire Samael (ox) Rahab (ass) Medes Great Cloud Edom Whirlwind In the Mercavah vision of Ezekiel it is written: "And I looked and behold a whirlwind came out of rhe North. 3. Lilith. To these four are attributed the Four Kingdoms. whose symbol is a terrible demon leaping upon an ox. and Fire enfolding itself. 4. riding upon a strange and terrible beast. a form compounded of a woman and a serpent. These are the Four Kerubic expressions of Force. and she rideth upon a serpent-scorpion. and they are also classed under the Sephirorh as shown. whose symbol is a woman riding upon an ass. and the Evil and Adverse Powers broken beneath their feet are: 1. a woman outwardly beautiful but inwardly corrupt. Machaloth. Rahab. Samael. . the brilliance of the inner-most flame in the midst of the Fire.

The Qlippoth 141 The Twelve Princes of the Qlippoth THE TWELVE PRINCES OF THE QLlPPOTH WHO ARE THE HEADS UNDER THE MONTHS OF THE YEAR These are the names of the Twelve Princes and Tribes of the Qlippoth who are the heads of the months of the year. . viz. 1.so called because they are derived from the Fourth Evil Force. Their colors are dull and black. BAIRIRON . and their form is that of a Dragon-Lion. Samael the Black.

but crushed flat. 9. NECHESHETHIRON . but colossal and attenuated. 4.145 bronze and crimson. NESHIMIRON - whose colors are of a stagnant gleaming watery hue. or as if their skin was spread out flat over the body of a gigantic beetle or cockroach. like hippopotamus and an elephant. 11.whose colors are like clouds and their form like gray bloated Goblins. 12.whose colours are like limped blood. 144 This is the title of the blood from the last of the ten plagues of Egypt. They are like savage triangularheaded dogs. . and their form is partially living yet decaying corpses. NACHASHIRON .whose colors are fiery and yellow and their form like merciless wolves and jackals. and their forms like those of awful beasts. that of Asmodai is that of a bloated and bestial man.whose colors are like those of earth. tzelil. 10. and their forms like that of a most devilish and human headed insects. almost skeletons.whose colors are like dam 144 blood. TZEPHARIRON . The symbolic form of the former is somewhat like that of the Devil of the Tarot.whose colors are black. 8. Their form is that of lion lizards. and their form like vast and devouring flat-shaped fishes.whose colors are like serpents. TzELLADIMIRON . united to the bodies of Serpents and Fishes. 5. yet Demon-faced withal. and their colors are black and brown.whose colors are reddish and gleaming. SHELHABIRON .142 The Kabbalah of the Golden Dawn 2. insect and shell-fish. but in a crouching position. and their forms like hideous women.whose color is like copper. OBIRIRON . DAGDAGlRON . ADIMIRON . mixed with water and dull yellow and gray. BEHEMIRON . In the midst of the circle are placed Samael and Asmodai. and their form like dog-headed serpents. 7. and their form blended of reptile. 3.whose arms are derived from Behemoth. 145 This relates to a ringed formation of colors. 6. such as the crab and the lobster. SCHECHIRIRON .

2. the wife of Asmodai. with her hands. skeleton-like giant. a woman with an ever-changing and distorted countenance. but standing upright as it were and formed of putrefying water. and he that uniteth the force of the averse Chokmah. like a crouching woman with an animal's body crawling along the ground and eating the earth. And at the Southwest Angle are a winged lion and a winged horse drawing in like a chariot the youngest Lilith. . and she appears as though dragging down. All of these are of gigantic stature and terrible aspect.The Qlippoth 143 At the Southeast Angle are placed the Evil Adam. small figures of men into HelL OF THE THREEEVIL FORCES BEFORE SAMAEL 1. Behind him cometh Maamah. his breadth greater than his length. a black. This is Othiel or Gothiel. a goat-headed. This is Samael the Black. multitudes of cat-like demons. enthroned in a chariot drawn by an ox and an ass. At the Northwest Angle is a gigantic Scorpion with a fearful countenance. the daughter of Machaloth. 4. Abbadon. and a man below it. and in his hand is a vast wheel whence come as it whirls. She is dark.headed Hydra serpent. a fiendish witch with serpent hair. black. and the Elder Lilith. and he uniteth the force of the averse Binah. a black bloated man-insect horrible of aspect. 3. He who denied God. whose form is that of a vast black-headed Dragon-serpent and he uniteth under him the force of Kether of the Internal and Averse Sephiroth. bloated Man-dragon. gigantic figure covered with whirling wheels. and his appearance and symbol are of a closely-veiled. wife of Samael. After him cometh the unnameable one. and the thousand. This is Qematiel. a woman to the waist. At the Northeast Angle is Aggereth. This is Belial.

contained in the Seven Palaces. 11 days from Horeb. Deut.144 The Kabbalah of the Golden Dawn The Evil and Adverse Tree THE EVIL AND AVERSE SEPHIROTH These be the Evil and Averse Sephiroth. And Samael the Evil. and these Sephiroth have their place from behind the holiness of the World of Assiah. .l :3. There are eleven letters in the Hebrew word for "Lieutenant Govetnor:" Esther 9:3. surroundeth the whole Evil Sephiroth who are thus eleven instead of ten.

These are also called Seriel. The Fifth Palace containeth Netzach. and they attach themselves unto lying and material appearances. and hideous eyes seen through the veil. otherwise called Zaphiel. ever working against each other. . 37:34. demon headed dog like monsters. and so forth. and they are great black giants. or Burners with Fire. whereunto are referred to the Samael or Deceivers (Jugglers). Their form is that of hideous demon-headed Ravens issuing from a volcano. whose form is that of dull. and the Zogiel (from Og of Bashan) or as it is sometimes written Ghogiel or Oghiel. Unto Binah are referred the Satorial at Harasiel. and their form is like that of Black-Evil Giants with loathsome serpents twined round them. Also to Kether belong the Thaumiel or Thamiel." And the symbolic form is that of Black Evil Giants. whereunto are attributed Golahab. whereunto are attributed the Ghareb Zereq. the Concealers and Destroyers whose forms and appearances are as gigantic black veiled Heads with Horns. because of their hairiness. from Esau. Chokmah and Binah. or Dispeasing ravens. and their symbolic forms are those of black cat-headed giants. Charariel and Agniel. Unto Chokmah are referred to the Dukes of Edam." Ps. the Disturbing Ones. The Fourth Palace containeth Tiphareth whereunto are attributed Zamiel.146 were the curses of Ebal: 11 were the Dukes of Edam. The Hebrew word AY. 145 146 This translates as "where" and has a numerical value of 11 in Deut.. unto which are attributed the Gagh Shekelah. They have not bodies for they are those that seek continually to unite themselves unto the bodies of other beings and forces..The Qlippoth 11 curtains. and their forms are those of enormous black heads like a volcano in eruption. Unto Kether is attributed Kerthiel which means "cut off from God. and they are followed by evil centaurs. and their forms are those of Dual Giant Heads with batlike wings. "When the wicked are cutoff . The Third Palace containeth Geburah. The Second Palace contains Chesed. They are also called Aziel. the Bicephalous Ones. The Sixth Palace containeth Hod. In the Evil Palaces the first containeth Kether. 22:37. also called Getzphiel.

Nahemah According to the opinion of some. but afterwards changing to a black monkey-like demon. Unto Malkuth is attributed Lilith. Behemoth and Leviathan are two evil forms. of which the first is the synthesis of the Qlippoth already described under the head of Behemiron in the Qlippoth of the Months of the Year.Adramalech 9. Thereunto are also referred Nachashiel. Binah Satan and Moloch Beelzebub 3. Chesed ~ Ashtaroth 5. who will root out the Qlippoth from the world. numberless Dragon forms united together so that each of his scales is like a separate Evil Serpent. Hod . Thereunto belongeth the Blind Dragon-force.Lucifuge 4. the Evil Woman and the appearance is that of a woman at first beautiful. Unto Yesod are referred the Gamaliel. evil serpents. and Obriel.Belphagor 7. seeing their power extendeth over many and numberless orders. as it were. N etzach Baal 8. linked together.Asmodeus 6. Malkuth . The name of the serpent. 147 Ii? This ends the transcription of the Mathers lecture on the Qlippoth. hath the same number as that of Messiah. Yesod. Nachash. Kether 2. Tiphareth . but these names can hardly be referred to anyone Sephirah.146 The Kabbalah of the Golden Dawn The Seventh palace containeth Yesod and Malkuth. Geburah . Chokmah . The Leviathan are. or Obscene bull-men. .Lilirh 10. THESE ARE THE EVIL CHIEFS 1.

Friedmann and the Lesser Hecaloch texts. I have used the descriptions of the Heavens as given in (he Talmud as the basis and also been influenced by the translations of early pre-Christian works by JeUnick. 31. Shaimaim. No. This is associated with Chesed-Mercy. 149 Part 4. 150 See "The Seven Palaces in early Jewish Mysticism" by Dr. is composed of the words for Fire (ash) and Water (maim) in the spiritual sense. The Seven Heavens of Assiah 150 are. Deirdre Green in the Hermetic Journal.CHAPTER TEN The Seven Heavens'" We are told in the Zohar 149 that the Hebrew name for the Heavens. which views the Heavens or Palaces from a different viewpoint than I have given here and is a very exhaustive scholarly work with a massive reference index. in descending order: 15 l 7. while on the left is the Garden of Eden and on the nghr the Gehenna. 152 Hagigah 12b. Since Chesed is the first of the Sephiroth after the Supemals we are told in the Talmud l 52 that Araboth is the peaceful abode where souls (freshly reincarnated) arrive (through Daach 148 In the diagram the earth is the central circle. In metaphysical terms it shows the potential to renew life and give blessing through rain.This means "cloud" or a mixture of them. Gaster. ARABOTH . 147 . folio l64b. These were placed in the manner of a curtain and turned into the letter Vau which illuminated them. 151 With traditional Hebrew literature there arc many descriptions of the Visions of Paradise and they quite often contradict each other.

This is very much the sphere of the Law and retribution and is said to be the abode of Moses. It is the heaven of the Messiah. It is the heaven of discrimination for the stores kept here will be unleashed on the ungodly and it closely resembles the influence of Geburah which it is allied to. When Moses viewed this heaven he saw angelic combinations of both Fire and Ice working together in harmony. snow. 4." ISl 154 This Part 1. 6. relates to the Middle Pillar of the Tree of Life where the polar opposites merge. These were the Erelim.148 The Kabbalah of the Golden Dawn and across the Abyss) and is the place where the Ministering Angels oversee. The angelic hosts of this level govern all those stars and planets in the heavens. It is basically a position of the Talmud differing from that of the Zohar 153 on its functions.P? This harmony. SHEHAKIM .meaning "clouds of glory" is analogous to the Sephirah of Hod. Using a modern conception of the Talmudic explanation of this heaven it shows us that this is the level where the grace and glory of God are given to those who deserve it and is literally the "manna from heaven. According to the Talmud. 3. 154 Since the Heavens are a reflection of the energies of the Sephiroth it would appear that Talmudic consideration seems more appropriate. 155 Some versions refer to the Kerubim being associated here. for rhis is the heaven that encompasses all other heavens.This roughly translates as "place" and is mentioned in the Talmud as being the place where fatal doses of rain. MAHON . or dew (that can destroy vegetation) are kept. function differs from that given in the Golden Dawn rituals which Mathers took from Rosenrorh. ZEBUL . folio 45a.155 who are also called the Ishim. 157 Kings 8:13. of course. MAKHON . When punishment is inflicted from this heaven. Isaac and Jacob.meaning "dwelling" and is related to Tiphareth. 5."157 relates to the Sephirah of Netzach. . The Talmud says that this heaven is the home of the Ministering angels who sing the praise of YHVH during the day and rest during the night so that the songs of the day will be with man during sleep as well. it relates to the Celestial Temple of Jerusalem where high sacrificesare made. When Moses saw this heaven his vision was of a Temple with columns of red and green fire and halls of sparkling gems. 156 Provo8:4. the Prophets who guard this heaven try to protect the righteous.meaning "habitation.

The Angelic governors of this level teach souls ro live in harmony with others through the process of purification.The Seven Heavens 149 The Seven Heavens of Assiah 2. VILON . 1.meaning "expanse of sky" or "firmament" where the support of the heavens is given through the knowledge imparted to the prophets who pass this information on to the Children of Israel.meaning "veil" or "curtain" and the Talmudic explanation of this level is that it resembles a veil and that it . This level is analogous ro the Sephirah of Yesod. RAKIYAH . It is said that the brightness they emir relates to the level of purification they have received with the aim of reuniting with the Shckinah above them.

. Waite considers they are taken from the conso. folio 11a as a source. Malkuth Crystal Whiteness 2. 6. MATZPATZ162 YEHEVID YHVH ELOHIM HOD&MATZPAT YAH. nants of the name YHVH (as does Godwin in his Cabaltscic Encyclopedia) expanded while Ginsburg says they are taken from the ten Divine names mentioned in the Bible and cites the Zohar. 01. 7. 7. 4. 162 These associations were shown in the Portal Grade Ritual. with each window showing a particular joy and another a particular sorrow. 160 According to Rosenroth. The vision of Moses at this level shows that he found Vilon a level of windows. An example of this would be the window of Joy and the window of Tears. AL Meaning S~p~roth Holy of Holies Kerber Holy of Holies Chokmah Binah Holy of Holies Chcsed Love Oeburah Merit Tiphareth Benevolence Substance of Heaven Netzach Hod Serenity Yesod. 5.3) but the Golden Dawn adapted this aspect to the Palaces of Briah. 163 This is the temurah ofYHVH. Binah Gedulah Geburah Tiphareth Nezach Hod Yesod. ADONAII64 158 159 Issiah 40:42. Malkuth 2. 6. polar opposite of the preceding window.150 The Kabbalah ofthe Golden Dawn is lowered during darkness and raised during the morning. these names are derived from the first 42 letters of Genesis (up to the B in the word Bohu) which are then transmuted. Holy Name AB. 3. These associations were shown in the 3-8 Grade of Practicus. 159 SEVEN HEAVENS OF YETZIRAW 60 Palaces 1. 161 In the original Rosenroth translation there were quotes from Isaiah (6:2.. Chokmah. 158 Vilon relates to the Sephirah of Malkuth. 4. SEVEN HEAVENS OF BRIAH162 Palaces_Holy N~Ille_ ~ 1. 164 A synthesis of both these names is in the word Taklith-perfection. 5. ThTz QROShTN NODIKSH BTRTzTHO ChQBTNO 10LPZQ ShQVTzITH Sephiroth 161 Kether. Pan 3. 3.

Selected Writings (Farrar. . It is said that their functions also include passing on information (drawn from the Neschamah at night.The Seven Heavens 151 ~l I ! \ I \ '--~~~ ------ . Straus and Giroux. for the Seraphim are in the Holy of Holies or the Highest 99 See Wilhelm Reich. during sleep) to the Creator._---_~-_. in Atziluth. New York._-----------' The Seven Heavens of Yerzirah THE SERAPHIM The name Seraphim is derived from the word "Saraph" meaning "'bum." Their function is to bum the false doctrine and convert man back to the righteous. 1951).

They are four in number and correspond to the Four Winds." That is.152 The Kabbalah of the Golden Dawn The Seven Heavens of Briah heaven of Briah. more especially dominating the planetary region. with twain he did fly. and with twain he covered his feet. But the . The Golden Dawn says of them: The Seraphim in the Vision of Issiah are described as having 6 wings: "With twain he covered his face. with each one corresponding to one day of creation. his synthesis is to be found in the Hexagram and in the idea of the 7. they have six wings each.

LS \ CI-lERUBIM ~~~~~~~~S70r: APOCALYPSE I \ MAN The Seraphim .The Seven Heavens 153 OF ISAIA~ Ct1ERUBIM 4WI-lEE.

John's vision in the Apocalypse are uncompounded. and thus unite with the powers of the seven and the four. Holy.. But the Serpent of Temptation is the Serpent of the Tree of Knowledge of Good and Evil. the Eagle. And the Serpent is of Brass. the same spelling. but comprehendeth not the Sephiroth. And their cry is similar to that of the Seraphim of Isaiah. the man and the Bull-counterchanged with each other by revolution. It is the Serpent of the paths of the Tree. . But the Kerubim of St. the metal of Venus. having single heads: but they have six wings. nevertheless. which Moses made when the Children of Israel were bitten by the serpents of Fire in the Wilderness. alone of the Shells is the Serpent Nogah found in Holiness. twined round the Middle Pillar of the Sephiroth." What the Golden Dawn was trying to do is reconcile the various visions of the Seraphim as one unit with the Kerubs being the lesser unit or lower parr of the Seraphim proper.. Why then is he called the External of the False Splendour? Because he indeed uniteth the paths. and were stretched upwards one to another. in the Pentagram. whose Sphere is called Nogah or External Splendour . Holy.154 The Kabbalah of the Golden Dawn Kerubim of Ezekiel each have four faces-those of the Lion. he is also the Celestial Serpent of Wisdom. 165 This is shown in the 4~7 ritual of Philosopbus. whence the symbolic form of the wheels beside them wherein was the Spirit: and with two of the wings they their bodies. the same pointing Seraphim. "Holy. So the synthesis of the Kerubim is found in the revolving Cross. and the idea of one spirit dominating the Four Elements. And therefore it is said in the Zohar that. SERPENT OF BRASS165 This is the Serpent Nehustan. that is. the Reconciler. and he is called the Balance of Justice. and not the Tree of Life. Round the Middle Pillar of the Sephiroth. And he set it on a pole. And the word used in the passage in Numbers 21. for "Fiery Serpents" is the same as the name of the Angels of Geburah. because that is the Reconciler between the Fires of Geburah or Severity and the Waters or Chesed or Mercy: and hence it is said in the New Testament that it is a type of Christ.

The Seve n Hea vens 155 The Serpent of Brass .

.

CHAPTER ELEVEN Alchemy and the Kabbalah'" The subject of alchemy and its application to the Kabbalah and the teachings of the Golden Dawn has for many years been shrouded in mystery. Israel Regardie was one of the first 167 to state the principles of alchemy in purely psychological terms and his book. which Regardie hadnever seen. 157 . vegetable. a successor of the Golden Dawn. 168 and Mysterium Coruunctionis. Following his \661 have not Included a breakdown of the modem Qabalah of Frater Albertus. I find little in common with the traditional Kabbalah. After studying Frater Albertus's Qabalah and related unpublished documents on the subject over the years. For all intents and purposes alchemy is the science of transmutation. The Philosophers Stone. bur only in a very vague manner. Langford Garstin. or mineral. 168 lung based this work on tWO lectures he delivered in \935/36 for the Erano5-jahrbuch. was an initiate of the Bristol Temple of the Stella Matutina. which he based on the teachings of Lewis Spence and rhe Color Scales of the Golden Dawn and adapted them to alchemy. as mentioned earlier. Qabalah of the Seven Rays. published a book Secrer Fire in 1932which leans towards to the psychological side of alchemy. In many respects Frater Albertus went his own way in developing the Qabalistic pulsation system he utilized for his Alchemical Paracelsus Organization. Virtually no revelation has been made by former members of the Order who studied it. which he published in 1938. actually predating the work on similar lines by Carl [ung published in his Psychology and Alchemy. underthe Mathers lineage. 167 A member of the Golden Dawn. whether it be animal. Regardie.

The Names and Alchemical Symbols of the Three Principles of Nature are: Sulphur Salt Mercury Binah 170 Chesed Geburah Tipharerh Netzach Hod Yesod The metals attributed to the planets are: Saturn Lead Jupiter Tin Mars Iron Sun Gold Venus Copper or Brass Mercury Quicksilver Moon Silver This is the alchemical/Kabbalistic association the initiate has to comprehend and learn to apply along with two other associations taken from the book AeschMezareph. A. although. 169 Ellie Howe's Alchemist of theGolden Dawn was really a bitter disappointment in terms of revealing the Golden Dawn's alchemical work.158 The Kabbalah ofthe Golden Dawn time in the Order. One is in the Second Knowledge Lecture where the metals are attributed to the planets as shown below. 169 I am going to devote considerable space to this aspect of Kabbalistic work because of its importance within the Golden Dawn scheme. most Kabbalistic writers seem to gloss over or avoid it completely. 170This final c?lumn of Sephirotlc association was included in some temples and left out in others. (or it contains nothing but a series of letters to and from W. Within the Golden Dawn's Outer Order there are three areas where the initiate is introduced to Kabbalah as applied to alchemy. Francis King in his Ritual Magic in England also includess a chapter on alchemy and the Golden Dawn. in fact. alchemical matters being mentioned only briefly. he made the comment a number of times in print that he had seen no reference to practical alchemy in the Order. Ayton. .

173Rosenrorh stated that this pardon of the Kabbalah Denudate had five sources: I. folio 249a-250b. vo1. Pnnkle. Index plurirnarium materiarum Cabalisticaruru in ipso Libra Sohar propitarum. 172 Part 2. 3. is only known to persons of Western Culture from the Latin translation found in a fragmentary condition in the work entitled Kabala Denudaw by Knorr von Rosenroth. Compendium Libri Cabalistico-Chvrnici. In the Zora: proper there are some references to alchemical concepts. Over the years I have had an opportunity of discussing this work from a practical viewpoint with a number of alchemists and am told that Hermetic Journal. 171 For a study on the practical side of alchemy as applied to this text sec ." The Aesch Mezareph is still extant as a separate treatise in what is called the Hebrew language. These volumes have a subtitle "Transcendental.14 1 "The Alchemical Tree of Life. Blavatsky. Kabala Recentior by Rabbai [izchak Loria. There is no doubt that the AeschMezareph comes from the first volume of Rosenroth's work. de Lapide Philosphico. or Purifying Fire. with part of the Hebrew text and commentaries of the great Sohar or Zohar. In the Preface to the Aesch Mezareph. 2. Pard. Gate of Ltghtby Rabbi Joseph Gikar. P. 5. 4. published at Salzbach in 1677-84.172 but these are fragmented." and they enshrine a Latin translation. folio 23b-24b. [aha 17la-l7lb (this includes aspects of what could be considered herbal alchemy). which is in the form of a Lexicon. Gardenof Pomegranates. but which is more properly Aramaic Chaldee: it was a companion volume to the Cha/dean Book of Numbers so often referred to by H. It has been suggested by numerous authors that this text is not a course in practical alchemy. but more of a discourse in rhetoric. Part 4. Metaphysical and Theological Doctrines of the Hebrews. is in reality the only Zoharic text that refers directly to alchemy and the Kabbalah." by Rafal T.lla ben Abraham. "Book of Splendour. Westcott says: The Aesch Mezareph or Ash Metzareph. 173 and that it was fragmented and put into a single book form by The Lover of Philalethes in English in 1714. Jewish Alchemy had been referred to by notable authors such as Thomas Vaughan (Eugenius Phiiaierhcs) yet the Aesch Mezareph was the first co put it into some sort of prospectus.Alchemy and the Kabbalah 159 AESCH MEZAREPHJ7] - PURIFYING FIRE The AeschMezareph. Aesch Metzareph dicu.

160

The Kabbalah of the Golden Dawn

r~-I

---I

(0 \

\::V

The Tree of Metals (first version).

Alchemy and the Kabbalah

161

~ ~

The Tree of Metals (second version).

162

The Kabbalah of the Golden Dawn

if the text is read from start to finish then it is indeed hopeless, but if the text is read in parts then there are some experiments that can work on a practical level, but even these are only parts of experiments and not completed. The dual associations of the metals with the Sephiroth are confusing and relate to various stages of the experiment. I must confess that I think that to introduce the student to these diagrams during ritual was a bad error of judgment by Mathers, and he would have done better to simply provide the standard associations of the Knowledge Lectures where associations are given to the Sephiroth. 174 A rectification of this would be as follows: Kether Chokmah Binah Daath Chesed Geburah Tiphareth Netzach Hod Yesod Malkuth Mercury Sulphur Salt Lead Tin Iron Gold Copper Quicksilver Silver Metallic Root

There is no doubt that to take parts of a lexicon and try to make a book out of it can create difficulties, and this is apparent with the Aesch Mezareph. Yet it should be treated as a type of lexicon only, and nothing more, although each of its relevant parts does have some very important gleanings to give providing they are seen as parts and not the whole.

174 1 have placed Saturn to Daath for the sake of form but also because it is used there in the associ-

ations

to

the Hexagram Ritual of the Golden Dawn.

Alchemy and the Kabbalah

163

THE SEPHER YETZIRAH AND ALCHEMY
Although the formation of the Sepher Yetzirah was discussed early in the book, we will now review parts of the text with an alchemical viewpoint in mind. While various authors have discussed how alchemy and the Kabbalah are related or not related, I have never seen any mention of the association of alchemy with one of the oldest of all the Kabbalistic books, when to my mind it is the most obvious. The previous section on the Aesch Mezareph has dealt with alchemy from the Sephirotic viewpoint, and now it is time to look at alchemy as seen from the PATHS-the Sephiroth are excluded. The concept we are going to look at is very simplistic and involves alchemical steps or stages in a three-, seven- and twelvefold system. Three-Stage System of Alchemy The Sepher Yetzirah says: These Three Mothers did He produce and design. and combined them; and He sealed them as the three mothers in the Universe, in the year and in Man-both male and female. He caused the letter Aleph to reign in Air and crowned it, and combining it with the others He sealed it, as Air in the World. as the temperate (climate) of the Year, and as the chest (the lungs for breathing Air) in Man: the male with Aleph, Mem and Shin, the female with Shin, Mem and Aleph. He caused the letter Mem to reign in Water, crowned it, and combining it with the others formed the earth in the world, cold in the year, and the belly in man, male and female, the former with Mem, Aleph, Shin, the latter with Mem Shin, Aleph. He caused Shin to reign in Fire, and crowned it, and combining it with the others, sealed with it the heavens and the universe, heat in the year and the head in man, male and female. Now at this point there is no indication which came first, just that there were three letters, each with its respective territory. These three letters then send their rays to the seven and the twelve letters. The Three letters correspond to the Three basic steps in alchemy which cover the process as a whole. These are the process of Separation, Purification, and Cohobation.

and Mercury (regardless of the Kingdom concerned). After a period of time the alcohol. Shin is analogous to the process of Purification. Rectified or distilled alcohol is poured in a glass jar partly full of fresh herbs. and Salt are combined in a laboratory apparatus {such as a soxhlet) for further use. 1. . 3. such as the making of a herbal alchemical tincture. 2. This is the first stage of the Separation process (called Maceration) as the alcohol causes the oil to separate from the main body of the plant and float to the top. Cohobation is when the Mercury. 2. which is a series of successive distillations which unify the Three Principles of Sulphur. 138 Pan 1. 3. Sulphur. Mem is linked to the process of Cohobation. This is also where the Sulphur is evaporated to a hard substance and then calcined as above. then distillation takes place. which takes the three components' parts and purifies them to a very high degree.164 The Kabbalah of the Golden Dawn 1. Purification occurs when the plant which had the alcohol drained from it is calcined to a white powder (salt) over a direct heat source. Salt. they can be applied very generally. that contains the Sulphur (oil). If these three stages are applied to a practical application. folio 54-55a. or simply placed together. is then drained off into a distillation apparatus. and Mercury and bring their vibration rate to the level required. thus separating the alcohol (Mercury) from the oil (Sulphur). 131 The Golden Dawn also adapted the Tarot Trump "Blasted Tower" to this theme. the Three Vital Essences of the process. Aleph is the process of Separation of the Sulphur. Salt. which then forms the end result of the experiment. in the following manner. in this instance a tincture which is ready to be used for medicinal purposes.

Whitening. 2.Putrefication . Through this process pulverization occurs and impurities are removed which makes the matter ready for the next step. Kaph . The first stage. 4.Jupiter Sublimation takes place when the matter is placed in a container (usually made of glass with a long neck above it) over a heated element. It is the separation of the volatile from the non- . Daleth . through four stages which can be seen by the color of the matter ar each stage: The Blackening. the Blackening.Stage .Calcination . and Reddening. The vapor or essence is then extracted from the matter and remains in the top of the neck for a short time.Moon Putrefication.Alchemy and the Kabbalah 165 Seven-Stage System of Alchemy These relate to the Double Letters and are in fact a further refinement of the above three-stage generalization. then returned to it. with a receptacle at the end to catch the liquid. Gimel. through the vapor from the matter through a distillation train. is obtained by direct burning.Mercury Distillation covers other steps as well and relates to the separation of the spirit.Venus Solution is the aspect when the matter is dissolved in the liquid as a result of the previous step of sublimation. where great care must be taken that the matter being dissolved must be stopped at a certain point in the experiment when complete separation has occurred.Distillation . strengthened.Mars Calcination is the process of reducing the size of the material worked with (Prima Materia-first matter) by fire. This step actually covers the steps of separation and exaltation in alchemy. Peh .Sublimation . to a certain extent. Beth . for at this critical level an entirely new substance has been formed or transmuted. then descends back down the tube to the matter (which is at the bottom of the flask) from which it was derived. changing the matter in its composition. 3. 5. arranged in this order: Letter . while the other three stages are through the process of a consistent heat. is still part of the dissolution process.Planet 1.Solution . Part of the essence is taken from the matter. Yellowing.

in effect. Teth .Sun This is the end result of the experiment where the matter can be increased in quantity.Circulation . Resh . 175 BySegregation and Comprehension. Zain .Taurus Fixation is the stabilization of a volatile matter or substance. then returned to the liquid once again. It is a method where the liquid is strengthened in vitality by being brought from the liquid to the gaseous state. and also the component parts of the matter. Digestion.Stage -Sign L Heh .Gemini Separation is a phase that separates the pure from the impure. These relate to the Twelve Simple Letters and are a further division of the seven stage system. The Twelve-Stage System.Exaltation \ Solution . It differs from the previous step of sublimation because the vapor is not returned to the matter which.Fixation . 5.Leo This means to raise the vitality of the matter on the etheric or spiritual level.Saturn Coagulation is when all parts of the experiment are reunited and are brought back back to as solid state. Sublimation. and Cohobation). Distillation. This continues through varying states of the experiment (i. Cheth . Dissolution. has also changed in composition. Coagulation.166 The Kabbalah of the Golden Dawn volatile. 2. arranged in this order: Letter . 4. 7.Tincture \Lapidication . Vau .Coagulation 175 .Aries The Calcination process differs only in the degree it is taken from the previous explanation of it. . Tau . generally done through Calcination.Cancer Circulation is the process where heat circulates the liquid from the matter in a continuous uplifting movement. 6.Separation . In this instance it is simply a more refined process.Calcination ..e. 3.

Tzaddi . A number of the associations here are not standard textbook quotes but are the results of a number of years of practical alchemical exploration. 12. Qoph .Alchemy and the Kabbalah 167 6.Capricorn (Refer to the previous explanation. Samech .Congelation .Virgo Dissolution is actually a part of the Putrefication process where the solid is reduced to a liquid but stops at the first phase of operation. Nun . Lamed .Conjunction \ Impregnate .Libra Cohobation is a series of Distillations where a volatile substance is poured back over the matter. This process is repeated a number of times.Coagulation \Cibation .Sagittarius Sublimation takes place when the vapor is extracted from the matter and is driven upward into the upper part of the container. The Sepher Yetzirah is also allied to the mental process as well. for . then placed back together. 8. 10. It is a process where the gross elements become much lighter as the essence is removed and to a certain extent Separation occurs. Yod. The steps of Multiplication and Projection are done after the work is completed and therefore not applicable to the above table. 9. strengthened. It is rhe final step in which all component parts of the matter have been separated.Pisces The Conjunction is the bringing together of the separated parts of the experiment into one homogenous commodity. Ayin . The entire process described here is one that works on a practical level.) 11. which results in a totally transmuted substance that is much stronger than when the experiment first started.Sublimation .Cohobation . 7.Digestion \ Ferment .Dissolution \Subtilizing . it makes the spiritual part of the matter more ethereal in content. This process is also called Maceration. Like the previous step.Aquarius Congelation is a liquification of the materials used in the experiment to the consistency of water and letting them gradually produce a solid state.Scorpio Digestion is a process which through a mild heat the matter or substance gives up its vital essences.

Hvle. The first matter 2. First Order: Elementary 1. Mixture and combination Second Order: Decad of Evolution 11. Air 8." was a manuscript that was given considerable attention at the 5=6 level of the Golden Dawn and was based on a translation by Pattinson. Within the past there have been some very weird and wonderful explanations of this document but. it is purely alchemical and is the skeletonic framework of and key to breaking down the alchemical manuscript "Homer's Golden Chain. Seeds germinate in moisture 116 Homers Golden Chain. Origin of the Elements 5. Minerals differentiate 12. which has been briefly mentioned earlier in the text. THE FIFIY GATES OF UNDERSTANDING This section. void. lthel Colquhoun referred [0 the Kirchweger rranslation as the one being used in the Golden Dawn but this is in error. Chaos. . In Sword of Wisdom. Water 7. This manuscript was never deemed official but was frequently referred to. may be a surprise to find in the alchemical section.I.. spiritual. Differentiation of qualities 10. Vegetable principles appear 13. Formless.A member who was also an alchemist. Fire 9. Earth (no seed germs) 6..R. it was the Bacstrom version. a prominent Golden Dawn and S. The Abyss 4.176The text of this paper is related to the Sephirah of BinahUnderstanding. yet when a theory holds a certain truth it can be applied almost on any level-whether it be mental. as I understand it. or practical. lifeless 3.168 The Kabbalah of the Golden Dawn that is how the book was designed. and is the foundation for the concept of the Macrocosm and the Microcosm.

43. 24. 39. 20.Alchemy and the Kabbalah 169 14. 36. 32. 42. 26. Herbs and Trees Fructification in vegetable life Origin of low forms of animal life Insects and reptiles appear Fishes. 22. 17. vertebrate life in the air Quadrupeds. 28. Ishim . 18. 29. 25. 35. 30. 23. 19. Appearance of Man Material human body Human Soul conferred Mystery of Adam and Eve Complete Man as Microcosm Gift of five human faces acting exteriorly Gift of five powers of the Soul Adam Kadmon.Cherubim Aralim . vertebrate earth animals ThirdOrder: Decad of Humanity 21. the Heavenly Man Angelic beings Man in the image of God Fourth Order: World of Spheres 31. 37. vertebrate life in the waters Birds.Thrones Chashmalim .Sons of Fire Auphanim . 44. 38. 33. 34. 40.Dominions . 27. Moon Mercury Venus Sol Mars Jupiter Saturn Firmament Primum Mobile Empyrean heaven Fifth Order: The Angelic World 41. 16. 15.

. God.170 The Kabbalah of the Golden Dawn 45. Ain Soph.Powers Elohim . 49.Principalitie Beni Elohim . and Who has been known to Jesus the Messiah alone.Angels Cherubim . 46.Archangels Sixth Order: The Archetvpe 50. Seraphim .Virtues Malakirn . He whom no mortal eye hath seen. 47. 48.

... Thi. Homer's Golden Chain and the 50 Gates of Understanding.H"IS CATENA H£RIoIET1S .lt the Tre • • net ...}"Ol...'11'•• . which SCALA PHILOSOPHORUM CABALISTICA MAOIA ."il. tqu.. QUINARII ATOUI: SI:J>1'O'IARII. .. MATERIA PROPINQUA SAPI!:NTIBUS SATIS EST DICTUM. . b . 'ram...Alchemy and the Kabbalah 171 DI: MYSTERIIS NUMERIS OUATE1UIARII.k>oJ' .tW •• t d•• th .

.

CHAPTER TWELVE The Twelve Tribes and Astrology This lecture by Mathers has two versions. The only difference between them is the Enochian names being placed at the front of each Tribe in one version. 173 . Libra Scorpio Sagittarius Capricorn Aquarius Pisces Naphthali Asshur Dan Benjamin Zebulun Reuben Simeon Ii? For an indeprh study of theses tribes see "The Testament of the Twelve Patriarchs" in the ten Booksof Eden. Also Bullinger's Witness to the Stars. The Twelve Tribes177 are thus attributed to the Twelve Zodiacal Signs and permutations of the Great and Holy Name of Tetragrammaton and the Angelic counterparts: Sign Aries Taurus Gemini Cancer Leo Virgo Letters of the Name Yod Heh Vau Heh Yod Heh Heh Vau Yod Vau Heh Heh Heh Vau Heh Yod Heh Vau Yod Heh Heh Heh Vau Yod Vau Heh Yod Heh Vau Heh Yod Heh Vau Yod Heh Heh Heh Yod Heh Vau Heh Yod Vau Heh Heh Heh Yod Vau Tribe Gad Ephraim Manasseh Issachar Judah Angel Melchidael Asmodel Ambriel Muriel Verchiel Hamaliel Zuriel Barchiel Advachiel Hanael Cambriel Amnitzel Forgot.

Castor and Pollux. Zilpah (Leah's maid) bore Gad and Asher. to form as it were the binding and connecting link of the Tribes. To these refer Manasseh. who is chosen by lot to fill his place. We shall find much light upon the connection between the Signs and the Tribes shown by the blessings of Jacob. who. the Fishes. and Judah. Dan and Reuben. Zebulon and Dinah (a daughter). for Rachael had only these two sons. encamped towards the Cardinal Points around the Tabernacle of the Congregation. whom she wished to call Ben-ani. as the priestly caste. like the two Fishes in the Sign.178 the Centaur armed with a bow. The following is the order by birth. and Benjamin. Simeon. Leah again bore Issachar. Simeon and Levi are classed together. and in a certain sense as a compounded figure. whose sons were Manasseh and Ephriam. but died at the birth of Benjamin. and the two Tribes of Ephraim and Manasseh substituted for the simple one of Joseph. Benjamin is the younger brother of Joseph. The signs of the Twins.174 The Kabbalah of the Golden Dawn Of these especially the Bull." but his father Benjamin. To these signs are allotted the tribes of Ephraim. the Lion. but Levi is withdrawn later. so in the New Testament. Bilhah (Rachel's maid) bore Dan and Naphtali. and as the leaders of the others. and is the only one of the Sons of Jacob who at his birth was called by two names. 178 This is [he Assyrian Fish God Oannes. Judas is withdrawn from the number of the twelve Apostles and his place filled by another. Matthias. are called bi-corporate or double-bodied signs. and in the Sign of X the two natures of Man and Horse are bound together in one symbol. Manasseh was divided into two half-tribes with separate possessions (being the only tribe thus divided). as we shall presently see. Rachael bore Joseph. for Rachael called him "Ben oni. and of Moses. . the Great Twin Brethren. and thus answers to the equal divisions of the sign of the Twins. Judah. Levi. Simeon. from the former of which the Armorial bearings of the Twelve Tribes are derived. who was half man and fish. Let us note also that as in the Tribes Levi was withdrawn. afterwards withdrawn. the Scorpion (but in good symbolism the Eagle) and the Man are to be noted as forming the Kerubic figures of Ezekiel and John. of the children of Jacob: Leah bore Reuben.

And now thy two sons. Opposite to them. the Kerubic Sign of the Eagle. Judah. Gad.The Twelve Tribes and Astrology In the Wilderness the Tabernacle was pitched in the midst. two descended from Bilhah and one descended from Zilpah. Issaehar. viz. On the West. viz. Ephraim and Manasseh which were born unto thee in the land of Egypt before I came unto thee in Egypt. are mine. with Simeon and Gad (Aquarius. At the distance towards the four cardinal points ace the Standards of the Twelve Tribes erected there. Capricorn). should take precedence over Manasseh. Here two Tribes descended from Zilpah. Reubenthe Kerubic Sign of Man. where Jacob blessed them prior to the general blessing of the Tribes. and Zebulon.. 179 175 1i9 He becomes the ancestor of two tribes instead of one. Moreover I have given unto thee one portion above of thy brethren. and one descended from Zilpah. Cancer. The substitution of the two tribes of Ephraim and Manasseh for the single one ofJoseph is given in Genesis 48.. Reuben. Dan. this confusion disperses. On the North. with Asher and Naphtali (Scorpio. as Reuben and Simeon they shall be mine. with Manasseh and Benjamin (Taurus. Manasseh and Benjamin. three tribes descended from Rachel. Ephraim. for these ate the two signs of the Equinoxes. and placed in opposition to each other. and Asher. And Jacob said unto Joseph . . Naphrali and Asher. and at the North. Simeon and Gad. Gemini and Sagittarius)... And thy issue which thou begettest after them shall be thine and shall be called after the name of their brethren in their inheritance. At the South are two descended from Leah. Libra and Virgo). [udah-s-the Kerubic Sign of the Lion. Pisces and Aries). On the South. but when we notice the Maternal Ancestors of the Tribes. On the-East. viz. are the only ones separated. and immediately surrounding it are the tents of Levi. Dan. stating at the same time that Ephraim. viz. with lssachar and Zebulon (Leo. though the younger. towards the West. and we notice that at the East are three tribes descended from Leah.. Aquarius. Ephraim-the Kerubic sign of the Bull. Save the Kerubic emblems the arrangement seems at first very confused.

" Moses says. blessings of the breasts and of the womb: the blessings of thy father have prevailed above the blessings of my progenitors unto the utmost bound of the everlasting hills: they shall be on the head of Joseph. and for the chief things of the lasting hills. who shall help thee. and on the crown of the head of him who was separate from his brethren. and compare them with the Signs of the Zodiac attributed to each Tribe. even a fruitful bough by a well. white. and teareth the arm with the crown of the head. Of Ephraim and Manasseh (Taurus and Gemini). "Gad. and they are the tcn thousands ofM:masseh. Jacob says. for the dew. (from thence is the shepherd. a troop of cavalry. The symbolism of the Lion is also proper to Aries on account of its solar. fiery and martial nature. exaltation of Sun and triplicity of Sun and Jupiter. and for the deep that coucheth beneath. for ir is the House of Mars. classed together under their father's name. and his horns are like the horns of unicorns: with them hc shall push the people together to the ends of the earth. whose branches run over the wall. and the arms of his hands were made strong by the hands of the mighty God of Jacob. "Joseph is a fruitful bough. Jacob says. and for the precious things put forth by the moon. in a portion of the law-giver." The armorial bearings of Gad are. All this coincides well with the martial and dominant nature of Aries.176 The Kabbalah of the Golden Dawn Let us now notice the blessings of Jacob and Moses." . but he shall overcome at the last." Moses says. blessings of the deep that lieth under. the archers have surely grieved him and shot at him. a troop shall overcome him. We shall take them in the Zodiacal order. and his judgements with Israel. And for the precious things of the earth. the stone of Israel): Even by the God of thy father. and hated him: but his bow abode in strength. "Blessed be he that enlargerh Gad: he dwelleth as a lion. and he came with the heads of the people. was he sealed. for the precious things of heaven. and for the good will of him that dwells in the bush: let the blessing come upon the head of Joseph. and by the Almighty who shall bless thee with blessingsof Heaven above. "Blessedof the Lord be his land. and he provideth the first part for himself because there. and upon the top ofthe head of him that was separate from his brethren. and for the precious fruits brought forth by the Sun. the only one of the twelve signs in which the superior planets alone bear sway. His glory is like the firstling of a bullock. and the fullness thereof. he executed the justice of the Lord. Of Gad (Aries).

Leo. All this well agrees with the regal and leonine nature of the Sign. let his hands be sufficient for him and be thou an help to him from his enemies. and he said. shown by the hills. a lion rampant. "Let Asher be blessed with children. Libra. in thy tents . Jacob says." Moses says. Of lssachar. and his ass's colt unto the choice vine. nor a lawgiver from between his feet. thou art he whom thy brethren shall praise: thy hand shall be in the neck of thine enemies. Leo. and became a servant under tribute. and full with the blessings of the Lord. This coincides with the peaceful nature of the quiet and watery sign of Cancer." Moses says-"Rejoice lssachar. until Shiloh come. Hear." The armorial bearings of lssachar are-Blue." Moses says. Gemini. and his teeth white with milk. possess thou the West and the South.. "Judah. thy father's children shall bow down before thee. and his clothes in the blood of grapes: his eyes shall be red with wine. and he shall yield royal dainties. an Ox. my son. as Sagittarius. a Vine by a WalL All this refers to the natures of Taurus and Gemini. Jacob says. lying between Judah. "Out of Asher his bread shall be fat. "Binding the ass's colt unto the choice vine" may allude to the ass of Issachar. "0 Naphtali satisfied with favour." Moses says. Jacob says. who shall rouse him up? The sceptre shall nor depart from Judah. "This is the blessing of Judah. he washed his garments in wine." The armorial bearings of Judah are-Scarlet. and they shall suck of the abundance of the seas. to Taurus while the archers over Manasseh. and unto him shall the gathering of the people be. and the vine of Manasseh. Cancer. Judah is a lion's whelp: from the prey. and he bowed his shoulder to bear. and bring him unto his people." The armorial bearings of Naphtali are-Blue. "Naphtali is a hind let loose. is in opposition to Gemini.. Of Judah. he couched as a lion. the sign of the Archer. Those of Manesseh are flesh-colour. Binding his foal unto the vine. let him be acceptable to his . the voice of Judah. and an ass crouching beneath its burden. and as an old lion. and the land that it was pleasant. Of Naphtali. he stooped down.The Twelve Tribes and Astrology 177 The Armorial Bearings of Ephraim are: Green. Cancer. thou art gone up. Lord. Jacob says-"Issachar is a strong ass couching down between two burdens: and he saw that rest was good. the firstling of the bullock and the earthy nature of the sign. a hind. he giveth goodly words. Of Asher. Scorpio.

that l-iterh the horse's heels." This suits well the tropical." Moses says. for they shall suck of the abundance of the sea. The armona I beanngs of Zebulon are. Dan shall be a serpent by the way." The armorial benrings of Dan are Green. and Issachar in thy tents. I have waited for thy salvation. there the v shall offer sacrifices of righteousness. and at night he shall divide the spoil. thou art my firstborn. and in whIch Venus is exalted. which I he Serpent hires are found in the Centaur figure of Sagittarius which follows Scorpio in the ZodIac. Jacob says-"Dan shall judge his people as one of the tribes of Israel. "Dan is a lion's whelp. Jacoh says-"!. partly uf the nature of Jupiter. "Benjamin shall ravin as a wolf in the morning he shall devour the prey. Sagitranus. Of Dan. To the sign of Scorpio. an Eagle. thou shalt not excel. Iron emd Br"ss arc the metals of the friendly planers Mars and Venus. then dcfiledsr thou it. These suit the character of Sagittarim. the excellency of dignity and the excellency of puwer. and also Typhon. wblle the feet refer to the sign of Pisces. Of Benjamin. Aquanus. a Wolf. and as thy days. portly keen.Purple. Of Zebulon. () Lord. so shall thy strength be. The. ond his border shall be unto Sidon." Moses says-"The beloved of the Lord shall dwell in safety by him. jacob says-"Reuben. and he shall dwell between his shoulders. which rule the feet. and the Lord shall cover him all the day long." The armorial bearings of Benjamin me-Green. Capricurn. Thy shoes shall be iron and brass. All this coincides with the natur« of Venus and Libra. the Egyptians attributed the Serpent. and on this account they call it the "Accursed Sign. an adder in the path. Unstable as water. "Rejoice Zebulon in thy going out. they shall call the people unro the mountain. Jacob says. he shall leap from Bashan.ebulon shall dwell at the haven of the sea. and let him dip his foot in oil. and partly brutal. earthy and water signs of Capricorn ond Cancer. and the beginning of my strength." . he went up to my couch. my might. and he shall be for a haven of ships. so that his rider shall fall backward. Scorpio. a Ship. Of Reuben." The armorial bearings of Asher are Purple. of the treasures hid in the sands. because thou wcntest up to thy father's bed." In good symbolism It is generally represented by the Eagle.178 The Kabbalah of the Golden Dawn brethren. in which Mars principally bears sway. horse's heeL. the Slayer of Osiris. These things fit with the martial and fierce nature of this sign." Moses says. a Cup.

Bless." The armorial bearings of Simeon are Yellow. and whole burnt sacrifice upon thine altar. neither does he acknowledge his brethren. and their wrath. Jacob says-"Simeon and Levi are brethren. the city of Hamor and Shechem. and thus returning the answer of the Deity to the consulter of the Oracle by Urim. They shall teach Jacob thy judgments and Israel thy law: and they shall put incense before thee. 0 my soul. unto their assembly. according to some traditions. for it was fierce. who said unto his farher and his mother. ISO 179 isoThis ends the Mathers transcription. we have been thus enabled to trace more or less clearly the connection between them. Of Simeon and Levi. and kept thy covenant. I have not seen him. Moses says of them-"Let thy Thummim and thy Urim be with thy Holy One. and also the derivation of the armorial bearings ascribed to them in Royal Arch Freemasonry. and of them that hate him. and slaying the latter because they had carried off Dinah. Pisces. that they rise not again.The Twelve Tribes and Astrology Moses says-"Let Reuben live and not die. Lord. smite through the loins of them that rise against him. come not thou into their secrer. and with whom thou didst strive at the waters of Meribah. and scatter them in Israel. his substance. be nor thou unired: for in their anger they slew a man. for it was cruel: I will divide them in Jacob. By comparing these blessings with the nature of the Signs attributed to the particular tribes. instruments of cruelry are in their habitations. a Sword. These are the blessings of the twelve tribes of Israel. Cursed be their anger. the daughter of Leah. a man. whose names were engraven upon the rwelve stones of the High Priest's breastplate." The armorial bearings of Reuben are-Red. for they have observed thy word. but often superficial sign of the Watet-Bearer. nor knew his children. certain flashes of light appeared playing over certain of the letters. and accept the works of his hands. mine honour. . and in their selfwill they digged down a wall. "Unstable as water" is still shown in the undulating hieroglyphic which marks this aerial and brilliant. upon which. whom thou didst prove at Massah. and let not his men be few." This alludes to their smiting Shalom.

.

and therefore a knowledge of its leading principles is necessary. NVTRIQVN. is also 358. 300. GEMATRIA was a mode of interpretation by which a name or word having a certain numerical value was deemed to have a relation with some other words having the same number. Notariqon.CHAPTER THIRTEEN Literal Kabbalah The following is taken from Wynn Westcott's Introduction to the Study of the Kabalah. Shiloh shall come. it still has as much value as when it was first published. Temura. numbered 358 and so does the phrase lEA ShILH. It is divided into three parts: GMTRIA. which was widely used in the Golden Dawn as a type of unofficial knowledge lecture. and so this passage in Genesis 49 v.IO. RUCh ALHIM. The letter Shin. Though out of print today. I originally found this paper among study lectures for the 4= 7 grade at Whare Ra. The literal Qabalah is referred to in several places. Messiah spelled MShICh. the Serpent of Moses. and were considered to be interpretative one of the other. For example. 181 . and ThMVRH. became an emblem of divinity by corresponding with Ruach Elohim. was considered be a prophecy of the Messiah: note that Nachash NChSh. the Spirit of the Living God. Gematria. thus certain numbers became representative of several ideas. Sh.

the letters as arranged by a definite scheme. that is of 404 secondary squares. and has led to an immense variety of curious modes of divination: the letters of a word are transposed according to certain rules with many limitations: or again. is formed of the initials of the words "Ateh gibur leolarn Adonai. and the famous Rabbinic word of power used for talismans. Amen. is from the initials of Adonai melekh namen.. one word is formed from the initial and final letters of one or more words. On this plan the word Shesnak of Jeremiah 12 v.. averse and irregular. mylah. in Deut. Of this type is the so-called "Kabbalah of the Nine Chambers" of the Mark Masons. is said to mean babel: this permutation was known as ATBSh. or the letters of one name are taken as the initials or finals of the words of a sentence. 300 000 Sh 600 000 M(f) 30 00 L ------ 3 a G - 200 000 R . and so that the first letter A was placed by the last T. Abgat: the complete set was called "The combination of Tziruph. and B by Shin.. 26. and then reading across or diagonally. For example. form the word MILH. and then putting a letter in each square in order up and down... or abbreviation. a common form was to write one-half of the alphabet over the other in reverse order." or "Tu patens in soeculum Dornme." TEMURA is a more complex procedure. obtained from a square of 22 spaces in each direction. and so on." Other forms were rational. the name Jehovah: hence it was suggested that circumcision was a feature of the way to God in heaven. often shown in a diagram. "The Lord and the faithful king". AMN. Moses asks "Who shall go up for us to Heaven?" The initial letters of the original words MI IOLH LNV HShMILH. is of two forms. AGLA. and the final letters are IHVH. For example. On this principle we find twenty-one other possible forms named in order ALb at." "The lord ever powerful. 12. which means circumcision.182 The Kabbalah of the Golden Dawn NOTARICON. 20 00 K ---- 2 a B --- 100 000 10 00 1 a - Q 400 000 I 40 00 A 4 0 D 7 0 Z ---. 30 v. etc.----- 60 00 a V 9 6 S 500 000 K(f) 800 000 P(f) 50 00 a H 8 0 Ch 5 N 80 00 P Th 700 000 N(f) M 70 00 900 90 000 00 Tz(f) Tz a T 0 . right.

became 1.6. IHVH 26. There is an old saying that "there is nothing new under the sun. 10. if there is such a word. 7. generally speaking.Literal Kabbalah A further development of the numerical arts was shown by the modes of Contraction and ·Extension. 1. A quaint conceit was that of the change of spelling of the names of Abraham and Sara: at first Abram ABRM and Sari ShRl. .5 or 26 became 20. An ideal situation would be to take the traditional approach of Rabbi Kaplan and marry it with that of Zev ben Halevi." Writers such as Edward Hoffman 181 have well and truly pointed this fact out to us. and the Yod I.5.3. for many of the old mystical ways resemble Indian Tantric techniques and modern magical practices adopted by modern occultists. As we have seen in this volume. but. Heh.2. or 28 was regarded as 2 and 8 or 10. converted into an H of the name SARAI.300. was deemed of a fertile type.4. By extension Zain. or 44. and so the letter H was added to ABRAM. As a hermericist. such as Kenneth Grant and his Typhonian OTO. 6. I prefer to use both aspects when and where I need them. 6. Jehovah 26 was also at times regarded as 2 and 6 or 8: so El Shaddai. was extended to IVD-HA-W-HA and so 10. God Almighty. thus Jehovah. The Tetragrammaton. a trinity. 12.5. 183 A MODERN APPROACH TO THE KABBALAH Without doubt today the modem leaning toward the Kabbalah is through psychology and adopting what I prefer to call the "Inner Space Syndrome. the Golden Dawn goes yet a step further by using the Kabbalah in magical ritual. was 345 then 12 then 3. and this generally is where the Western Kabbalist seems to be heading. AI ShDI. 181 See Way ofSpIeJUioT.6 and 7 or 28. z. if this could be done." Not that it is wrong to look at the Kabbalah from the viewpoint of different levels of consciousness or states of awareness. became ABRHM and ShRH: they were 100 and 90 years old and were sterile: now H.30. which some of the old Jewish sects possibly did but in a much different manner.4. those that prefer this way tend to ignore the original approach of the religious devotee who tries to know his God through this method.

Laura JenningsYorke.184 The Kabbalah of the Golden Dawn AU of these are. Many of these same documents were also given out in Golden Dawn lectures as early as the early. was well suited to the American temperament. while a number were added later.182 then stops. but unfortunately there were a number destroyed. Writets such as Regardie and Halevi have both added extra dimensions to the Kabbalah that cannot be ignored.and Zl stcentury developments and must not be left solely to 13th-century 132 Sec Astral Projection. and the Flying Rolls. mainly being Zoharic quotes. no matter which school one studies. also bear out this fact. as the Kabbalistic viewpoint of 100 years ago is not necessarily what is taken today or even 100 years from now. . Ritual Magic andAlchemy. tailored to fit the requirements of the particular individual or sect. It is new ground like this that brings the teachings of the Kabbalah to the masses in a more readily acceptable form than either the Traditionalist or the Psychological viewpoint. The Golden Dawn will continue to grow and expand on its teachings. of course. many of them have never been published. edited by Francis King. Both the teachings of Dion Fortune and Paul Foster Case. though written in the first half of this century. It is rather surprising to note how many of those who study the Golden Dawn tradition feel that the viewpoint of the Order goes only as far as the Rituals. with modern studies of the Kabbalah being introduced today. [ was pleasantly surprised to find yet further dimensions of the Kabbalah given in a series of lectures by the Chief of the Los Angeles Golden Dawn Temple. and the Higher Self IS given free rein to explore other dimensions using a Kabbalistic framework. Though 1have tried to present the Golden Dawn viewpoint (which is of course as subjective as its practitioners). 1890s by various Golden Dawn temples. the Knowledge Lectures. is a continually evolving process that should be kept abreast of 20th. have been included in this book. At Whare Ra Temple in New Zealand there were literally stacks of lectures on the Kabbalah that were given out in Temple over a 60-year period. who presented the day-to-day aspects of the Kabbalah in a refreshingly clear and concise manner and in a style of her own which. no doubt. Kabbalistic doctrine. this too is changing. While visiting Los Angeles in 1988. The Kabbalah is an extremely versatile concept to familiarize oneself with. A number of these. providing the dogma of the school we study under is considered as a guideline only.

it should not be solely ignored either. though. by the same token. . whether forbidden or otherwise.Literal Kabbalah 185 rhetoric. The Kabbalah is a living Tree with its own growth organisms and which in every generation bears its own style of fruit. so that all can gain insight from its teachings.

.

A. The third method was to scry the sigils for astral work in experiencing these potencies to see their full potential. written by Mathers. They were used at Whare Ra Temple in New Zealand and had no associated documentation with them as to their origin. and Taylor simply made some condensed notes on it during a lecture at Whare Ra." There were three ways to use these seals. 2494. which were almost identical to the ones here save the circular border. also throw additional light on how these seals can be studied. The Grimoirc of Arrnadel and the The Key of Solomon The King. including Waite and Crowley) for what can be called the mirror image of these angels along with associated seals. 183 Also see the Goetia. Some years ago I was sent a copy of a set of seals in the handwriting of Mathers.R. The three methods of study of them that I have advocated above were the basis of that paper. The first was to use them on talismans for additional potency. The Mathers paper had the notation "By the Great Magician Blaise Viginaire . one of the parts of the Lesser Key of Solomon (which is included in many publications to-date. 187 . both edited by Mathers. The second was for evocation work where the angel of the seal is summoned to perform a desired task. informed me that there was a small paper on these seals.APPENDIX Seals of the Schemhamphoresch These seals l 83 were given out to some members of the Golden Dawn at 5=6 Grade or Inner Order level. Jack Taylor. Myoid mentor from Whare Ra. but he had only seen the original copy back in the 1930s.

188 The Kabbalah of the Golden Dawn 1. VAHUAIH 2. YELAVIEL .

Seals Df the Schemh cunphor esch 189 o 3. SATIEL 4. NGHELAMIAH .

LELAHEL . MAHASIAH 6.190 The Kabbalah of the Golden Dawn 5.

KEHETHEL .Seals of the Schemh amphor esch 191 7. AKAIAH 8.

ELDIAH . HAZEYAEL 10.192 The Kabbalah of the Golden Dawn 9.

LEVIAH 12.Seals of the Schemhamphoresch 193 11. HIHAIAH .

194 The Kabbalah of the Golden Dawn 13. IEZALEL 14. MEBANAEL .

HOQAMIAH . HARAYEL 16.Seals of the Schemhamphoresch 195 15.

LAVIAH 18.196 The Kabbalah of the Golden Dawn 17. KELIEL .

LIVOIH 20. PEHELIAH .Seals of the Schemhamphoresch 197 19.

NELAKHEL 22.198 The Kabbalah of the Golden Dawn 21. YEIAEL .

HAHAUIAH .Seals of the Schemhamphoresch 199 23. MALAHEL 24.

HEEIAH . NETHHIAH 26.200 The Kabbal ah of the Golden Dawn 25.

Seals ofthe Schemhamphoresch 201 27. SEHAIAH . IRTHEL 28.

RAYAYEL 30.202 The Kabbalah of the Golden Dawn 29. EVAMEL .

VESHERIAH . LEKABEL 32.Seals of the Schemhampharesch 203 31.

204 The Kabbalah of the Golden Dawn 33. YECHVIAH 34. LEHAHAlH .

Seals of the Schemhamphoresch 205 35. KEVEQAIAH 36. MENDIEL .

CHAAMIAH .206 The Kabbalah of the Golden Dawn 37. ANAlEL 38.

Seals of the Schemh amphor esch 207 39. YEIZAEL . REHEAEL 40.

208 The Kabbalah of the Golden Dawn 41. MIKHAEL . HEHIHEL 42.

VAVALIAH 44. lHAIAH .Seals of the Schemhamphoresch 209 43.

SAELAIH 46. NGHARAIEL .210 The Kabbalah of the Golden Dawn o 45.

MIHEL .Seals ofthe Schemhamphoresch 211 47. ASLAIAH ~-8<r? ~ 48.

212 The Kabbalah of the Golden Dawn 49. UHAUEL 50. DENEYAEL .

Seals of the Schemh amphor esch 21. HECHASHEIAH 52.'1 51. AMAMIAH .

214 The Kabbal ah of the Golden Dawn 53. NANAEL 54. NITHAEL .

Seals ofthe Schemh amphor esch 215 ~I ~ l~J ~. u o i1 0 55. MIBAHAIH ~I ~ 10 ~ V1 56. PUIAEL .

216 The Kabbalah of the Golden Dawn 57. YEILEEL . NEMAMIAH 58.

HERACHAEL r: 60. METZRAEL .Seals of the Schemhamphoresch 217 59.

IAHAHEL . 61.218 The Kabbalah of the Golden Dawn . VAMIBAEL 62.

Seals of the Schemhamphoresch 219 63. NGHANEAUEL 64. MOCHAIEL .

220 The Kabbalah of the Golden Dawn 65. MENQEL . DAMABAIAH 66.

CHABEOIAH . AIAEL 68.Seals of the Schemhamphoresch 221 67.

ROHAEL 70. YEBAMAIAH .222 The Kabbalah of the Golden Dawn 69.

MEVAMIAH . HAYAIEL n.Seals ol the Schemhamphoresch n 71.

Sign up to vote on this title
UsefulNot useful