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    "name": "The Kabbalah Unveiled (Mathers)"
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    "num": 1,
    "slug": "00-introduction-kabbalah-sephiroth-tree-of-life-four-worlds",
    "title": "Introduction (Kabbalah, Sephiroth, Tree of Life, Four Worlds)",
    "of": 4,
    "words": 13161,
    "text": "## Introduction (Kabbalah, Sephiroth, Tree of Life, Four Worlds)\n\n\n• •\n\n\\\n\n« <\n\n•\n• ••\n\n• ^•''\n\n1. The first questions which the non-qabalistical reader\nwill probably ask are: What is the Qabalah? Who\nwas its author ? What are its sub-divisions ? What are\nits general teachings? And why is a translation of it\nrequired at the present time ?\n\n2. I will answer the last question first. At the\npresent time a powerful wave of occult thought is spread-\ning through society; thinking men are beginning to\nawake to the fact that \" there are more things in heaven\nand earth than are dreamed of in their philosophy ; \"\nand, last but not least, it is now felt that the Bible,\nwhich has been probably more misconstrued than any\nother book ever written, contains numberless obscure and\nmysterious passages which are utterly unintelligible with-\nout some key wherewith to unlock their meaning. That ^\nKEY IS GIVEN IN THE Qabalah. Therefore this work\nshould be of interest to every biblical and theological\nstudent. Let every Christian ask himself this question:\n\n<< How can I think to understand the Old Testament if\nI be ignorant of the construction put upon it by that\nnation whose sacred book it formed ; and if I know not\nthe meaning of the Old Testament, how can I expect to\nunderstand the New ? \" Were the real and sublime\nphilosophy of the Bible better knovm, there would be\n\nB\n\nKABBALAH.\n\nfewef^^iknatics and sectarians. And who can calculate\n*the vastness of the harm done to impressionable and\n\n.%**.^ ^citable persons by the bigoted enthusiasts who ever and\n\n* * •\n\n.•.^••.* > anon come forward as teachers of the people ? How\n*V* many suicides are the result of religious mania and\ndepression ! What farragos of sacrilegious nonsense\nhave not been promulgated as the true meanings of the\nbooks of the Prophets and the Apocalypse! Given\na translation of the sacred Hebrew Book, in many in-\nstances incorrect, as the foundation, an inflamed and\nan ill-balanced mind as the worker thereon, what sort of\nedifice can be expected as the result ? I say fearlessly to\nthe fanatics and bigots of the present day : You have\ncast down the Sublime and Infinite One from His throne,\nand in His stead have placed the demon of unbalanced\nforce ; you have substituted a deity of disorder and of\njealousy for a God of order and of love; you have per-\nverted the teachings of the crucified One. There-\nfore at this present time an English translation of the\nQabalah is almost a necessity, for the Zohar has never\nbefore been translated into the language of this country,\nnor, as far as I am aware, into any modern European\nvernacular.\n\n3. The Qabalah may be defined as being the esoteric\nJewish doctrine. It is called in Hebrew QBLH, Qabalah^\nwhich is derived from the root QBL, Qibel^ meaning \" to\nreceive.\" This appellation refers to the custom of handing\ndown the esoteric knowledge by oral transmission, and is\nnearly allied to ** tradition.\"\n\n4. As in the present work a great number of Hebrew\nor Chaldee words have to be used in the text, and the\nnumber of scholars in the Shemitic languages is limited,\nI have thought it more advisable to print such words in\nordinary Roman characters, carefully retaining the exact\northography. I therefore append a table showing at a\nglance the ordinary Hebrew and Chaldee alphabet (which\nis common to both languages), the Roman characters by\n\nINTRO D UCTION.\n\nPLATE L— TABLE OF HEBREW AND CHALDEE LETTERS.\n\ni\n\no\n\n**<\n\nu\n\nc\n\n.»\n\n(/3\n\n• • • •\n\nsc § ^ 2 S\n\n•\n\n••J3 •• Tl '^ 12\n\nlid 6;3 «| S^^l-g S^iJl s-s ^ g g^sl g\n<pQoPffi>NoH>oj;s:z;j!<pL,Ha«coH\n\nRoman character by\n\nwhich expressed in\n\nthis work.\n\ni^ndO»>NOHMM^i«!z;cado;&6«aoS\n\ni\n\n>\n\n1. (Thousands are\n\n2. denoted by a\n8. larger letter ;\n\n4. thus an Aleph\n\n5. larger than the\n\n6. rest of the let-\n\n7. ters among\n\n8. which it is,\n\n9. signifies not I,\n10. but I GOO.)\n20. Final = £00\n\n40. Final = 600\n\n60. Final = 700\n\n80. Final = 800\n\n90. Final = 900\n\n100. (The finals are not\n200 ^^^y^ considered\nAOO* ^ bearing an in-\n5JJ^* creased numeri-\n400. cal value.)\n\n•§2\n\nil II II II li\n\n•\n\n—1 tuo\n\n.2 5 . V. ^\n13 -g^ £ 'rt ^^. 3 3\n\nNumber\n\nM N «o -^ loo t>»o6 On 6 M N to -^ uSvrj t^oo d^ d M «\n\nMMMMMMMMMMCICIC4\n\n4 KABBALAH.\n\nwhich I have expressed its letters in this work; also\ntheir names, powers, and numerical values. There are no\nseparate numeral characters in Hebrew and Chaldee>\ntherefore, as is also the case in Greek, each letter has its\nown peculiar numerical value, and from this circumstance\nresults the important fact that every word is a number^\nand every number is a word. This is alluded to in\nRevelations, where \"the number of the beast\" is\nmentioned, and on this correspondence between words\nand numbers the science of Gematria (the first division\nof the so-called literal Qabalah) is based. I shall refer\nto this subject again. I have selected the Roman letter\nQ to represent the Hebrew Qoph or Koph^ a precedent for\nthe use of which without a following u may be found\nin Max Miiller's \"Sacred Books of the East.\" The\nreader must remember that the Hebrew is almost\nentirely a consonantal alphabet, the vowels being for\nthe most part supplied by small points and marks\nusually placed below the letters. Another difficulty\nof the Hebrew alphabet consists in the great similarity\nbetween the forms of certain letters — e.g,^ V, Z, and\nfinal N.\n\n5. With regard to the author and origin of the\nQabalah, I cannot do better than give the following\nextract from Dr. Ginsburg's \"Essay on the Kabbalah,\"\nfirst premising that this word has been spelt in a great\nvariety of ways — Cabala, Kabalah, Kabbala, &c. I have\nadopted the form Qabalah, as being more consonant with\nthe Hebrew writing of the word.\n\n6. \" A system of religious philosophy, or, more properly,,\nof theosophy, which has not only exercised for hundreds\nof years an extraordinary influence on the mental\ndevelopment of so shrewd a people as the Jews, but has\ncaptivated the minds of some of the greatest thinkers of\nChristendom in the sixteenth and seventeenth centuries^\nclaims the greatest attention of both the philosopher\nand the theologian. When it is added that among its.\n\ncaptives were Raymond LuUy, the celebrated scholastic\nmetaphysician and chemist (died 131 5); John Reuchlin,\nthe renowned scholar and reviver of Oriental literature in\nEurope (born 1455, died 1522) ; John Picus de Miran-\ndola, the famous philosopher and classical scholar (1463-\n1494); Cornelius Henry Agrippa, the distinguished\nphilosopher, divine, and physician (1486-1535); John\nBaptist Von Helmont, a remarkable chemist and physician\n(1577- 1 644); as well as our own countrymen, Robert\nFludd, the famous physician and philosopher (1574-1637) ;\nand Dr. Henry More (1614-1687) ; and that these men,\nafter restlessly searching for a scientific system which\nshould disclose to them * the deepest depths ' of the\ndivine nature, and show them the real tie which binds all\nthings together, found the cravings of their minds satis-\nfied by this theosophy, the claims of the Kabbalah on the\nattention of students in literature and philosophy will\nreadily be admitted. The claims of the Kabbalah, how-\never, are not restricted to the literary man and the\nphilosopher ; the poet too will find in it ample materials\nfor the exercise of his lofty genius. How can it be other-\nwise with a theosophy which, we are assured, was born\nof God in Paradise, was nursed and reared by the choicest\nof the angelic hosts in heaven, and only held converse\nwith the holiest of man's children upon earth. Listen to\nthe story of its birth, growth, and maturity, as told by its\nfollowers.\n\n7. \" The Kabbalah was first taught by God himself to\na select company of angels, who formed a theosophic\nschool in Paradise. After the Fall the angels most\ngraciously communicated this heavenly doctrine to the\ndisobedient child of earth, to furnish the protoplasts with\nthe means of returning to their pristine nobility and\nfelicity. From Adam it passed over to Noah, and then\nto Abraham, the friend of God, who emigrated with it to\nEgypt, where the patriarch allowed a portion of this\nmysterious doctrine to ooze out. It was in this way\n\n6 KABBALAH.\n\nthat the Egyptians obtained some knowledge of it, and\nthe other Eastlern nations could introduce it into their\nphilosophical systems. Moses, who was learned in all\nthe wisdom of Egypt, was first initiated into the Qabalah\nin the land of his birth, but became most proficient in it\nduring his wanderings in the wilderness, when he not\nonly devoted to it the leisure hours of the whole forty\nyears, but received lessons in it from one of the angels.\nBy the aid of this mysterious science the law-giver was\nenabled to solve the difficulties which arose during his\nmanagement of the Israelites, in spite of the pilgrimages,\nwars, and frequent miseries of the nation. He covertly\nlaid down the principles of this secret doctrine in the\nfirst four books of the Pentateuch, but withheld them\nfrom Deuteronomy. Moses also initiated the seventy\nelders into the secrets oi this doctrine, and they again\ntransmitted them from hand to hand. Of all who\nformed the unbroken line of tradition, David and Solomon\nwere the most deeply initiated into the Kabbalah. No\none, however, dared to write it down, till Schimeon Ben\nJochai, who lived at the time of the destruction of the\n\nsecond temple After his death, his son. Rabbi\n\nEleazar, and his secretary. Rabbi Abba, as well as his\ndisciples, collated Rabbi Simon Ben Jochai's treatises^\nand out of these composed the celebrated work called^\nZHR, Zohar, splendour, which is the grand storehouse of\nKabbalism.''\n\n8. The Qabalah is usually classed under four heads :\n\n(a) The practical Qabalah.\n(P) The literal Qabalah.\n(y) The unwritten Qabalah.\n(8) The dogmatic Qabalah.\n\n9. The practical Qabalah deals with talismanic and\nceremonial magic, and does not come within the scope of\nthis work.\n\n10. The literal Qabalah is referred to in several places.\n\nINIRODUCTION. 7\n\nand therefore a. knowledge of its leading principles is\nnecessary. , ■ It is- divided into three parts : GMTRI A,\nGematria\\ NVTRIQVN, Notariqon\\ and ThMVRH,\n\nII. . Gematria is a metathesis of the Greek word\nypafjLfmT€ia, It is based on the relative nutneri-\ncal values of words, as I have before remarked. Words\nof similar numerical values are considered to be explana-\ntory of each other, and this theory is also extended to\nphrases. Thus the letter SAin, Sh, is 300, and is equiva-\nlent to the number obtained by adding up the numerical\nvalues of thd letters of the words RVCh ALHIM, Ruach\nElohimj the spirit of the Elohim; and it is therefore a\nsymbol of the spirit of the Elohim. For R=2oo, V=6,\nCh=^8, A=i, L=30, H = 5, 1 = 10, M=4o; total = 3oo.\nSimilarly, the words AChD, Achad, Unity, One, and\nAHBH, Ahebah^ love, each=i3 ; for A = i, Ch = 8,\nD=4, total = i3 ; and A=i, H = 5, B = 2, H = 5,\ntotal=i3. Again, the name of the angel MTTRVN,\nMetatron or Methraton^ and the nan^e of the Deity,\nShDI, Shadddij each make 314; so the one is taken as\nsymbolical of the other. The angel AMetraton is said to\nhave been the conductor of the children of Israel through\nthe wilderness, of whom God says, ** My Name is in\nhim.\" With regard to Gematria of phrases (Gen. xlix.\n10), IBA ShILH, Yeba S hiloh, ''Shiloh shall come\" =\n358, which is the numeration of the word MShICh,\nMessiah. Thus also the passage, Gen. xviii. 2 VHNH\nShLShH, Vehenna Shalisha^ ** And lo, three men,\" equals\nin numerical value ALV MIKAL GBRIAL VRPAL,\nElo Mikhael Gabriel Ve-Raphaely ** These are Mikhael,\nGabriel and Raphael;'* for each phrase=7oi. I\nthink these instances will suffice to make clear the\nnature of Gematria, especially as many others will be\nfound in the course of the ensuing work.\n\n12. Notariqon is derived from the Latin word notarius^\na shorthand writer. Of Notariqon there are two forms\n\n8 KABBALAH.\n\nIn the first every letter of a word is taken for the initial\nor abbreviation of another word, so that from the letters\nof a word a sentence may be formed. Thus every letter\nof the word BRAShITh, Berashith^ the first word in\nGenesis, is made the initial of a word, and we obtain\nBRAShITh RAH ALHIM ShIQBLV IShRAL ThVRH,\nBesrashith Rahi Elohitn Sheyequebelo Israel Torah : ** In\nthe beginning the Elohim saw that Israel would accept\nthe law.\" In this connection I may give six very in-\nteresting specimens of Notariqon formed from this same\nword BRAShITh by Solomon Meir Ben Moses, a Jewish\nQabalist, who embraced the Christian faith in 1665, and\ntook the name of Prosper Rugers. These have all a\nChristian tendency, and by their means Prosper con-\nverted another Jew, who had previously been bitterly\nopposed to Christianity. The first is BN RVCh AB\nShLVShThM IChD ThMIM, Ben, Ruach, Ab, Shaloshethem\nYechad Themitn: **The Son, the Spirit, the Father, Their\nTrinity, Perfect Unity.\" The second is, BN RVCh AB\nShLVShThM IChD ThOBVDV, Ben, Ruach, Ab, Shalo-\nshethem Yechad Thaubodo : \" The Son, the Spirit, the\nFather, ye shall equally worship Their Trinity.\" The\nthird is, BKVRI RAShVNI AShR ShMV IShVO\nThOBVDV, Bekori Rashuni Asher Shamo Yeshuah\nThaubodo : \" Ye shall worship My first-bom, My first.\nWhose Name is Jesus.\" The fourth is, BBVA RBN\nAShR ShMV IShVO ThOBVDV, Beboa Rabban Asher\nShamo Yesuah Thaubodo : \" When the Master shall come\nWhose Name is Jesus ye shall worship.\" The fifth is,\nBThVLHRAVIHABChRShThLD IShVO ThAShRVH,\nBethulah Raviah Abachar Shethakd Yeshuah Thrashroah :\n** I will choose a virgin worthy to bring forth Jesus, and\nye shall call her blessed.\" The sixth is, BOVGTh\nRTzPIM ASThThR ShGVPI IShVO ThAKLV, Beaugoth\nRatzephim Assattar Shegopi Yeshuah Thakelo: **l will\nhide myself in cake (baked with) coals, for ye shall eat\nJesus, My Body.\" The Qabalistical importance of these\n\n•sentences as bearing upon the doctrines of Christianity\ncan hardly be overrated.\n\n13. The second form of Notariqon is the exact reverse\n-of the first. By this the initials or finals, or both, or the\nmedials, of a sentence, are taken to form a word or\nwords. Thus the Qabalah is called ChKMh NSThRH,\nChokhmah Nesethrah, \"the secret wisdom ; \" and if we take\nthe initials of these two words Ch and N, we form by the\n.second kind of Notariqon the word ChN, Chen^ \" grace.\"\nSimilarly, from the initials and finals of the words MI\nlOLH LNV YiSnMiyiH.MilaulahLenoHa-Shamayimah,\n*\" Who shall go up for us to heaven ? \" (Deut. xxx. 1 2),\nare formed MILH, Milah^ \"circumcision,\" and IHVH,\nthe Tetragrammaton, implying that God hath ordained\ncircumcision as the way to heaven.\n\n14. Temura is permutation. According to certain\nrules, one letter is substituted for another letter pre-\nceding or following it in the alphabet, and thus from one\nword another word of totally different orthography may\nbe formed. Thus the alphabet is bent exactly in half, in\n:the middle, and one half is put over the other; and\nthen by changing alternately the first letter or the first\ntwo letters at the beginning of the second line, twenty-\ntwo commutations are produced. These are called the\n\" Table of the Combinations of TzIRVP,\" Tziruph. For\n^example's sake, I will give the method called ALBTh,\nAlbath, thus :\n\nII\n\nK\n\nI\n\nT\n\nCh\n\nZ\n\nV\n\nH\n\nD\n\nG\n\nB\n\nA\n\nM\n\nN\n\nft\n\nS\n\nP\n\nTz\n\nQ\n\nR\n\nSh\n\nTh\n\nL\n\nEach method takes its name from the first two pairs\ncomposing it, the system of pairs of letters being the\ngroundwork of the whole, as either letter in a pair is\nsubsti^ted for the other letter. Thus, by Albath, from\nRVCh, Ruach^ is formed DTzO, Detzau. The names of\nithe other twenty-one methods are : ABGTh, AGDTh\n\nlO\n\nKABBALAH.\n\nADBG, AHBD, AVBH, AZBV, AChBZ, ATBCh, AIBT,\nAKBI, ALBK, AMBL, ANBM, ASBN, AOBS, APBO,\nATzBP, AQBTz, ARBQ, AShBR, and AThBSh. To\nthese must be added the modes ABGD and ALBM.\nThen comes the '' Rational Table of Tziniph,\" another\nset of twenty-two combinations. There are also three\n\"Tables of the Commutations,\" known respectively as\nthe Right, the Averse, and the Irregular. To make any\nof these, a square, containing 484 squares, should be\nmade, and the letters written in. For the \"Right\nTable \" write the alphabet across from right to left ; in\nthe second row of squares do the same, but begin with B\nand end with A; in the third begin with G and end\nwith B ; and so on. For the \" Averse Table\" write the\nalphabet from right to left backwards, beginning with\nTh and ending with A ; in the second row begin with Sh\nand end with Th, &c. The \" Irregular Table \" would\ntake too long to describe. Besides all these, there is the\nmethod called ThShRQ, Thashraq^ which is simply writing\na word backwards. There is one more very important\nform, called the ** Qabalah of the Nine Chambers,*' or\nAIQ BKR, Aiq Bekar, It is thus formed :\n\nSh\n\nL\n\no\n\nG\n\nM final\n\nS\n\nV\n\n900 90 9\n\n000 00 o\n\nTz final Tz T\n\nR\n\nK final\n\nK\n\nN\n\no\nB\n\no\n\nH\n\nQ\n\nTh\n\nId\n\nM\n\nI\n\no\n\no\n\nD\n\nP final\n\nP\n\nCh\n\nN final\n\nZ\n\nI have put the numeration of each letter above to\nshow the affinity between the letters in each chamber.\nSometimes this is used as a cipher, by taking the\nportions of the figure to show the letters, they contain,\nputting one point for the first letter^ two for the second,.\n\n&c. Thus the right angle, containing AIQ, will answer\nfor the letter Q if it have three dots or points within it.\nAgain, a square will answerfor H, N, of\"K final, accord-\ning to whether it has one, two^^or three points respectively\nplaced within it. So also with regard to the other\nletters^ But there are many other ways of employing\nthe Qabalah of the Niiie Chambers, which I have not\nspace to describe. I will merely mention, as an example,\nthat by the mode of Temura called AThBSh, Athbash,\nit is found that in Jeremiah xxv. 26, the word ShShK,\nSheshakhy symbolizes BBL, Babe l,\n\n15. Besides all these rules, there are certain meanings\nhidden in the shape of the letters of the Hebrew alpha-\nbet ; in the form of a particular letter at the end of a\nword being different from that which it generally bears\nwhen it is a final letter, or in a letter being written in\nthe middle of a word in a character generally used only\nat the end ; in any letter or letters being writtien iti a\nsize smaller or larger than the refst of the manuscript, or\nin a letter being written-: upside down ; in the variations\nfound in the spelling of certain words, which have a\nletter more in some places than they have in others ; in\npeculiarities observed in the position of any of the points\nor accents, and in certain expressions supposed to be\nelliptic or redundant.\n\n16. For example the shape of the Hebrew letter\nAleph^ A (see Plate L), is said to symbolize a Vau^ V,\nbetween a Yod^ I, and a Dalethy D; and thus the letter\nitself represents the word IVD, Yod. Similarly the\nshape of the letter He^ H, represents a Dalethy D, with a\nYod^ I, written at the lower left-hand corner, &c.\n\n17. In Isaiah ix. 6, 7, the word LMRBH, Lemar-\nbah^ for multiplying, is written with the character for\nM final in the middle of the word, instead of with the\nordinary initial and Medial M. The consequence of this\nis that the total numerical value of the word, instead\nof being 30 + 40 -f- 200 -f 2 + 5 = 277, is 30-f 6oo-f 200\n\n12 KABBALAH.\n\n+ 2 + 5 = 837 = by Gematria ThTh ZL, Tat Zai^ the pro-\nfuse Giver. Thus, by writing the M final instead of the\nordinary character, the word is made to bear a different\nqabalistical meaning.\n\n18. In Deuteronomy vi. 4, &c., is the prayer known as\nthe \" Shema Yisrael.\" It begins, \" ShMO IShRAL\nIHVH ALHINV IHVH AChD, Shemaa Yisraei,\nTetragrammaton Elohino Tetragrammaton Achad : \"Hear,\nO Israel, Tetragrammaton your God is Tetragrammaton\nUnity.\" In this verse the terminal letter O in ShMO,\nand the D in AChD are written much larger than\nthe other letters of. the text. The qabalistical symbology\ncontained in this circumstance is thus explained: The\nletter O, being of the value ot 70, shows that the law may\nbe explained in seventy diflFerent ways, and the D=4 =\nthe four cardinal points and the letters of the Holy Name.\nThe first word, ShMO, has the numerical value of 410,\nthe number of years of the duration of the first temple,\n<&c. &c. There are many other points worthy of con-\nsideration in this prayer, but time will not permit me to\ndwell on them.\n\n19. Other examples of deficient and redundant spell-\ning, peculiarities of accent and pointing, &c., will be\nfound in various places in the ensuing work.\n\n20. It is to be further noted with regard to the first\nword in the Bible, BRAShITh, Berashith, that the first\nthree letters, BRA, are the initial letters of the names of\nthe three persons of the Trinity : BN, Ben^ the Son ;\nRVCH, JRuach, the Spirit ; and AB, Ab, the Father.\nFurthermore, the first letter of the Bible is B, which is\nthe initial letter of BRKH, Berakhah, blessing ; and\nnot A, which is that of ARR, Arar^ cursing. Again,\nthe letters of Berashith^ taking their numerical powers,\nexpress the number of years between the Creation and\nthe birth of Christ, thus: •B = 2,000, R = 2oo, *A =\n\n* Sec note to the numerical values in the Table of the Hebrew\nAlphabet, &c., Plate I.\n\n1000, Sh = 300, I = 10, and Th = 400 ; total = 391a\nyears, being the time in round numbers. Picus de\nMirandola gives the following working out of BRAShITh,\nBerasMth: — By joining the third letter, A, to the firsts\nB, AB, ^^= Father, is obtained. If to the first letter\nB, doubled, the second letter, R, be added, it makes BBR,\nBebar=m or through the Son. If all the letters be\nread except the first, it makes RAShITh, Ra5hiih=the\nbeginning. If with the fourth letter, Sh, the first B and\nthe last Th be connected, it makes ShBTh, Shebeth=t\\ie\nend or rest. If the first three letters be taken, they\nmake BRA, Bera= cresited. If, omitting the first, the\nthree following be taken, they make RASh, Rask=hea.d.\nIf, omitting the two first, the next two be taken, they\ngive ASh, Ash= fire. If the fourth and last be joined,\nthey give ShTh, 5-^/^= foundation. Again, if the second\nletter be put before the first, it makes RB, -^a^= great.\nIf after the third be placed the fifth and fourth, it gives\nAISh, Aisk=ma,n. If to the two first be joined the two\nlast, they give BRITh, Beri^k= covensxit. And if the\nfirst be added to the last, it gives ThB, TAed, which is\nsometimes used for TVB, Thod=good.\n\n21. Taking the whole of these mystical anagrams in\nproper order, Picus makes the following sentence out of\nthis one word BRAShITh : — loafer in filio (aut per filium)\nprincipium et finem (sive quietum) creavit caputs ignem, ef\nfundamentum magni hominis fxdere bono: \"Through the\nSon hath the Father created that Head which is the\nbeginning and the end, the fire-life and the foundation\nof the supernal man (the Adam Qadmon) by His righteous\ncovenant.\" Which is a short epitome of the teachings\nof the \" Book of Concealed Mystery.\" This notice of\nthe literal Qabalah has already extended beyond its\nproper limits. It was, however, necessary to be thus\nexplicit, as much of the metaphysical reasoning of the\nensuing work turns on its application.\n\n22. The term \" Unwritten Qabalah\" is applied to certaiik\n\n14 KABBALAH.\n\nknowledge which is never entrusted to writing, but com-\nmunicated orally. I may say no more on this point, not\neven whether I myself have or have not received it. Of\ncourse, till the time of Rabbi Schimeon Ben Jochai none\nof the Qabalah was ever written.\n\n23. The Dogmatic Qabalah contains the doctrinal\nportion. There are a large number of treatises of various\ndates and merits which go to make up the written Qaba-\nlah, but they may be reduced to four heads :\n\n(a) The Sepher Yetzirah and its dependencies.\n(j8) The Zohar with its developments and com-\nmentaries,\n(y) The Sepher Sephiroth and its expansions.\n(8) The Asch Metzareph and its symbolism.\n\n24. The SPR ITzIRH, Sepher Yetzirah, or \" Book of\nFormation,\" is ascribed to the patriarch Abraham. It treats\nof the cosmogony as symbolized by the ten numbers and\nthe twenty-two letters of. the alphabet, which it calls the\n\" thirty-two paths.\" On these latter Rabbi Abraham Ben\nDior has written a mystical commentary. The term ** path \"\nis used throughout the Qabalah to signify a hieroglyphical\nidea, or rather the sphere of ideas, which may be attached\nto any glyph or symbol.\n\n25. The ZHR, Zohar, or \" Splendour,\" besides many\nother treatises of less note, contains the following most\nimportant books, of which the three first are translated in\nthis volume :\n\n(a) The SPR A DTzNIOVThA, Siphra Dtzenioutha,\nor \" Book of Concealed Mystery,\" which is\nthe root and foundation of the Zohar.\n\n(jS) The ADRA RBA QDIShA, Idra Rabba Qadisha\nor \"Greater Holy Assembly:\" this is a develop-\nment of the \" Book of Concealed Mystery.\"\n\n(y) The ADRA ZVTA QDIShA, Idra Zuta Qadisha,\nor ** Lesser Holy Assembly ; \" which is in the\nnature of a supplement to the \" Idra Rabba.\"\nThese three books treat of the gradual develop-\nment of the creative Deity, and with Him the\n\nCreation. The text of these works has been\nannotated by Knorr von Rosenroth (the author\nof the *'QabalahDenudata,\") from the Mantuan,\nCremonensian,and LublinensianCodices,which\nare corrected printed copies ; of these the Man-\ntuan and Cremonensian are the oldest. A\nspecies of commentary is also given, which is\ndistinguished frotti the actual text by being\nwritten within parentheses.\n\n(8) The pneumatical treatise called BITh ALHIM,\nBeth ElohitHj or the \" House of the Elohim,\"\nedited by Rabbi Abraham Cohen Irira, from\nthe doctrines of Rabbi Yitzchaq Loria. It\ntreats of angels, demons, elemental spirits,\nand souls.\n\n(c) The \" Book of the Revolutions of Souls \" is a\npeculiar and discursive treatise, and is an\nexpansion of Rabbi Loria's ideas.\n\n26. The SPR SPIRVTh, Sepher Sephiroth, or \" Book of\nthe Emanations,\" describes, so to speak, the gradual evolu-\ntion of the Deity from negative into positive existence.\n\n27. The ASh MTzRP, Asch Metzareph, or \" Purifying\nFire,\" is hermatic and alchemical, and is known to few,\nand when known is understood by still fewer.\n\n28. The principal doctrines of the Qabalah are designed\nto solve the following problems : —\n\n(a) The Supreme Being, His nature and attributes.\n\n{fi) The Cosmogony.\n\n(y) The creation of angels and man.\n\n(8) The destiny of man and angels.\n\n(c) The nature of the soul.\n\n(f) The nature of angels, demons, and elementals.\n\n(17) Thejmport of the rftvftalpH law.\n\n{9) TSe transcendental symbolism of numerals.\n\n(t) The peculiar mysteries contained in the Hebrew\n\nletters.\n(k) The equilibrium of contraries.\n\n29. The \" Book of Concealed Mystery \" opens with these\n\n1 6 KABBALAH\n\nwords : \" The Book of Concealed Mystery is the book of\nthe equilibrium of balance.\" What is here meant by\nthe terms \"equilibrium of balance*'? Equilibrium is\nthat harmony which results from the analogy of con-\ntraries, it is the dead centre where, the opposition of\nopposing forces being equal in strength, rest succeeds\nmotion. It is the central point. It is the '* point within\nthe circle \" of ancient symbolism. It is the living synthesis\nof counterbalanced power. Thus form may be described\nas the equilibrium of light and shade ; take away\neither factor, and form is viewless. The term balance is\napplied to the two opposite natures in each triad of the\nSephiroth, their equilibrium forming the third Sephira\nin each ternary. I shall recur again to this subject in\nexplaining the Sephiroth. This doctrine of equilibrium\nand balance is a fundamental qabalistical idea.\n\n30. The \"Book of Concealed Mystery\" goes on to\nstate that this \" Equilibrium hangeth in that region which\nis negatively existent.\" What is negative existence ?\nWhat is positive existence ? The distinction between\nthese two is another fundamental idea. To define\nnegative existence clearly is impossible, for when it is\ndistinctly defined it ceases to be negative existence ; it is\nthen negative existence passing into static condition.\nTherefore wisely have the Qabalists shut out from mortal\ncomprehension the primal A IN, Ain^ the negatively\nexistent One, and the AIN SVP, Ain Soph^ the limitless\nExpansion ; while of even the AIN SVP AVR, Ain Soph\nAur^ the illimitable Light, only a dim conception can be\nformed. Yet, if we think deeply, we shall see that such\nmust be the primal forms of the unknowable and name-\nless One, whom we, in 'the more manifest form speak of as\nGod. He is the Absolute. But how define the Absolute ?\nEven as we define it, it slips from our grasp, for it ceases\nwhen defined to be the Absolute. Shall we then say that\nthe Negative, the Limitless, the Absolute are, logically\nspeaking, absurd, since they are ideas which our reason\n\nINTROD UCTION. 1 7\n\ncannot define? No; for could we define them, we\nshould make them, so to speak, contained by our reason,\nand therefore not superior to it; for a subject to be\ncapable of definition it is requisite that certain limits\nshould be assignable to it. How then can we limit the\nIllimitable ?\n\n31. The first principle and axiom of the Qabalah is\nthe name of the Deity, translated in our version of the\nBible, \"I am that I am,\" AHIH AShR AHIH, Eheieh\nAsher Eheieh. A better translation is, ** Existence is\nexistence,\" or \" I am He who is.\"\n\n32. Eliphaz Levi Zahed, that great philosopher and\nQabalist of the present century, says in his ** Histoire\nde la Magie \" (bk. i. ch. 7) : \" The Qabalists have a\nhorror of everything that resembles idolatry ; they, how-\never, ascribe the human form to God, but it is a\npurely hieroglyphical figure. They consider God as the\nintelligent, living, and loving Infinite One. He is for\nthem neither the collection of other beings, nor the\nabstraction of existence, nor a philosophically definable\nbeing. He is in all, distinct from all, and greater than\nall. His very name is ineffable; and yet this name only\nexpresses the human ideal of His Divinity. What God\nis in Himself it is not given to man to know. God is\nthe absolute of faith ; existence is the absolute of reason,\nexistence exists by itself, and because it exists. The\nreason of the existence of existence is existence itself.\nWe may ask, * Why does any particular thing exist ? *\nthat is, * Why does such or such a thing exist ? * But we\ncannot ask, without its being absurd to do so, ' Why\ndoes existence exist ? ' For this would be to suppose\nexistence prior to existence.\" Again, the same author\nsays {ibid. bk. iii. ch. 2) : \" To say, ' I will believe when\nthe truth of the dogma shall be scientifically proved to\nme,' is the same as to say, ' I will believe when I have\nnothing more to believe, and when the dogma shall be\ndestroyed as dogma by becoming a scientific theorem.'\n\nc\n\n1 8 KABBALAH.\n\nThat is to say, in other words : * I will only admit the\nInfinite when it shall have been explained, determined,\ncircumscribed, and defined for my benefit ; in one word,\nwhen it has become finite. I will then believe in the\nInfinite when I am sure that the Infinite does not exist.\nI will believe in the vastness of the ocean when I shall\nhave seen it put into bottles.' But when a thing has been\nclearly proved and made comprehensible to you, you will\nno longer believe it — you will know it.\"\n\n33. In the \" Bhagavadgitl,\" ch. ix., it is said : «* I zixk\nImmortality and also death ; and I, O Arguna !. am that\nwhich is and that which is not.\" * And again (ch. ix.) r\n'< And, O descendant of Bharata I see wonders in numbers,,\nunseen before. Within my body, O Gud^esa I see to-day\nthe whole universe, including everything movable and\nimmovable, all in one.\" And again [ibid,\") Arguna said :\n** O Infinite Lord of the Gods ! O Thou who pervadest the\nuniverse ! Thou art the Indestructible, that which is, that\nwhich is not, and what is beyond them. Thou art the\nPrimal God, the Ancient One ; Thou are the highest\nsupport of this universe. By Thee is this universe per-\nvaded, O Thou of the infinite forms .... Thou art of\ninfinite power, of unmeasured glory; Thou pervadest all^\nand therefore Thou art all ! \"\n\n34. The idea of negative existence can then exist as\nan idea^ but it will not bear definition, since the idea\nof definition is utterly incompatible with its nature*\n** But,\" some of my readers will perhaps say, \" your term\nnegative existence is surely a misnomer ; the state you\ndescribe would be better expressed by the title of negative\nsubsistence.\" Not so, I answer ; for negative subsistence\ncan never be anything but negative subsistence ; it cannot\nvary, it cannot develop ; for negative subsistence is literally\nand truly no thing. Therefore, negative subsistence can-\nnot be at all ; it never has existed, it never does exist, it\nnever will exist. But negative existence bears hidden in\n\n* Or, *' which exists negatively.\"\n\nitself, positive life; for in the limitless depths of the\nabyss of its negativity lies hidden the power of standing\nforth from itself, the power of projecting the scintilla of\nthe thought unto the utter, the power of re-involving the\nsyntagma into the inner. Thus shrouded and veiled is the\nabsorbed intensity in the centreless whirl of the vastness of\nexpansion. Therefore have I employed the term \"Ex-sto,\"\nrather than \" Sub-sto.\"\n\n35. But between two ideas so different as those of\nnegative and positive existence a certain nexus, or con-\nnecting-link, is required, and hence we arrive at the form\nwhich is called potential existence, which while more\nnearly approaching positive existence, will still scarcely\nadmit of clear definition. It is existence in its possible\nfornii. For example, in a seed, the tree which may spring\nfrom it is hidden ; it is in a condition of potential existence ;\nis there ; but it will not admit of definition. How much\nless, then, will those seeds which that tree in its turn may\nyield. But these latter are in a condition which, while\nit is somewhat analogous to potential existence, is in\nhardly so advanced a stage ; that is, they are negatively\nexistent.\n\n36. But, on the other hand, positive existence is always\ncapable of definition ; it is dynamic ; it has certain evident\npowers, and it is therefore the antithesis of negative exis-\ntence, and still more so of negative subsistence. It is the\ntree, no longer hidden in the seed, but developed into the\nouter. But positive existence has a beginning and an end,\nand it therefore requires another form from which to depend,\nfor without this other concealed negative ideal behind it, it\nis unstable and unsatisfactory.\n\n37. Thus, then, have I faintly and with all reverence\nendeavoured to shadow forth to the minds of my readers\nthe idea of the Illimitable One. And before that idea,\nand of that idea, I can only say, in the words of an\nancient oracle : ** In Him is an illimitable abyss of\nglory, and from it there goeth forth one little spark\n\n20 KABBALAH.\n\nwhich maketh all the glory of the sun, and of the moon,\nand of the stars. Mortal! behold how little I know of\nGod ; seek not to know more of Him, for this is far be-\nyond thy comprehension, however wise thou art ; as for\nus, who are His ministers, how small a part are we of\nHim ! \"\n\n38. There are three qahalistical veils of the negative\nexistence, and in themselves they formulate the hidden\nideas of the Sephiroth not yet called into being, and\nthey are concentrated in Kether, which in this sense is\nthe Malkuth of the hidden ideas of the Sephiroth. I\nwill explain this. The first veil of the negative exist-\nence is the AIN, ^/>i= Negativity. This word consists\nof three letters, which thus shadow forth the first three\nSephiroth or numbers. The second veil is the AIN\nSVP, Ain Soph = the Limitless. This title consists of\nsix letters, and shadows forth the idea of the first six\nSephiroth or numbers. The third veil is the AIN SVP\nAVR, Ain Soph Aur= the Limitless Light. This again\nconsists of nine letters, and symbolizes the first nine\nSephiroth, but of course in their hidden idea only. But\nwhen we reach the number nine we cannot progress\nfarther without returning to the unity, or the number\none, for the number ten is but a repetition of unity\nfreshly derived from the negative, as is evident from a\nglance at its ordinary representation in Arabic numerals,\nwhere the circle o represents the Negative, and the i\nthe Unity. Thus, then, the limitless ocean of negative\nlight does not proceed from a centre, for it is centrehsSy but\nit concentrates a centre, which is the number one of the\nmanifested Sephiroth, Kether, the Crown, the First\nSephira ; which therefore may be said to be the Malkuth\nor number ten of the hidden Sephiroth. (See Plate II.).\nThus, *' Kether is in Malkuth, and Malkuth is in Kether.\"\nOr, as an alchemical author of great repute (Thomas\nVaughan, better known as Eugenius Philalethes) says,*\n* *• Euphrates ; or, The Waters of the East.\"\n\no\n\na:\n\n^\n\nQ.\n\nUJ\n\n^\n\niO\n\noc:\n\nX\n\nLJ\n\na. 1\n\nQ\nO\n\n—\n\n. f\n\nX\n\nto 1\n\nGC :\n\n^^M. 1\n\nU. i\n\nX\n\nH\n\nUJ\n\nL9\n\nZ\n\noc\n\n—\n\nLLi\n\n-*\n\nT\n\n<\n\n^\n\n-J\n\nLXJ\n\n:ac\n\nE\n\nk:\n\n—\n\nD o\n\n•-\n\nz\n\nc\n\np\n\naC\n\n<\n\noc\n\nJ\n\nh—\n\nC\n\nz\n\no\n\no\n\nJ\n\n>\n\no\ncs\n\no\n\no\n\n|2\n\nV)\n\n\\\n\n/\n\nV\n\nI ;\nI <\n\nI \\\n\nI \\\n\n•\\ ^-\n\n\\\n\n\\\n\\\n\n\\\n\nQ.\nO\n0)\n\nO/\n1 < to ; <\n\nX \\\n\n\\ 1\n\nO\n\n\\\n\\\n\n\\\n\ncl/ /\n\n^'1\n' I\nI\nI\n«\n\\\n\n/\n\n^\n\n.^'\n\n.--\n\nINTRO D UCTION. 2 1\n\napparently quoting from Proclus: \"That the heaven is\nin the earth, but after an earthly manner ; and that the\nearth is in the heaven, but after a heavenly manner.\"\nBut inasmuch as negative existence is a subject incapable\nof definition, as I have before shown, it is rather con-\nsidered by the Qabalists as depending back from the\nnumber of unity than as a separate consideration there-\nfrom; wherefore they frequently apply the same terms\nand epithets indiscriminately to either. Such epithets\nare ** The Concealed of the Concealed,\" \" The Ancient of\nthe Ancient Ones,\" the \" Most Holy Ancient One,\" &c.\n\n39. I must now explain the real meaning of the terms\nSephira and Sephiroth. The first is singular, the second\nis plural. The best rendering of the word is \" numerical\nemanation.\" There are ten Sephiroth, which are the\nmost abstract forms of the ten numbers of the decimal\nscale — i^.f the numbers i, 2, 3, 4, 5, 6, 7, 8, 9, 10.\nTherefore, as in the higher mathematics we reason of\nnumbers in their abstract sense, so in the Qabalah we\nreason of the Deity by the abstract forms of the numbers s\nin other words, by the SPIRVTh, Sephiroth. It was\nfrom this ancient Oriental theory that Pythagoras derived\nhis numerical symbolic ideas.\n\n40. Among these Sephiroth, jointly and severally, we\nfind the development of the persons and attributes of God.\nOf these some are male and some female. Now, for some\nreason or other best known to themselves, the trans-\nlators of the Bible have carefully crowded out of existence\nand smothered up every reference to the fact that the\nDeity is both masculine and feminine. They have trans-\nlated a feminme plural by a masculine singular in the\ncase of the word Elohim. They have, however, left an\ninadvertent admission of their knowledge that it was\nplural in Gen. iv. 26; ''And Elohim said: Let Us make\nman.\" Again (v. 27), how could Adam be made in\nthe image of the Elohim, male and female, unless the\nElohim were male and female also? The word Elohim\n\n22 KABBALAH.\n\nis a plural formed from the feminine singular ALH, Eloh^\nby adding IM to the word. But inasmuch as IM is\nusually the termination of the masculine plural, and is\nhere added to a feminine noun, it gives to the word\nElohim the sense of a female potency united to a mascu-\nline idea, and thereby capable of producing an offspring.\nNow, we hear much of the Father and the Son, but we\nhear nothing of the Mother in the ordinary religions ot\nthe day. But in the Qabalah we find that the Ancient\nof Days conforms Himself simultaneously into the Father\nand the Mother, and thus begets the Son. Now, this\nMother is Elohim. Again, we are usually told that the\nHoly Spirit is masculine. But the word RVCh, Ruack,\nSpirit, is feminine, as appears from the following passage\nof the Sepher Yetzirah : \" AChTh RVCh ALHIM ChHM,\nAckath {feminine^ not Achad^ masculine) Ruach Elohim\nChiim : One is She the Spirit of the Elohim of Life.\"\n\n41. Now, we find that before the Deity conformed\nHimself thus — i.e,^ as male and female — that the worlds\nof the universe could not subsist, or, in the words of\nGenesis, \"The earth was formless and void.\" These\nprior worlds are considered to be symbolized by the\n*' kings who reigned in Edom before there reigned a\nking in Israel,\" and they are therefore spoken of in the\nQabalah as the \" Edomite kings.\" This will be found\nfully explained in various parts of this work.\n\n42, We now come to the consideration of the first\nSephira, or the Number One, the Monad of Pythagoras.\nIn this number are the other nine hidden. It is\nindivisible, it is also incapable of multiplication; divide\nI by itself and it still remains i, multiply i by itself\nand it is still i and unchanged. Thus it is a fitting\nrepresentative of the great unchangeable Father of all.\nNow this number of unity has a twofold nature, and thus\nforms, as it were, the link between the negative and the\npositive. In its unchangeable one-ness it is scarcely a\nnumber; but in its property of capability of addition\n\nit may be called the first number of a numerical series.\nNow, the zero, o, is incapable even of addition, just as\nalso is negative existence. How, then, if i can neither\nbe multiplied nor divided, is another i to be obtained\nto add to it ; in other words, how is the number 2 to be\nfound ? By reflection of itself. For though o be in-\ncapable of defiaition, i is definable. And the effect ot a\ndefinition is to form an Eidolon, duplicate, or image, of\nthe thing defined. Thus, then, we obtain a duad com-\nposed of I and its reflection. Now also we have tht\nconvnencement of a vibration established, for the number\nI vibrates alternately from changelessness to definition,\nand back to changelessness again. Thus, then, is it the\nfather of all numbers, and a fitting type of the Father\nof all things.\n\nThe name of the first Sephira is. KThR, Keiher^ the\nCrown.\n\nThe Divine Name attributed to it is the Name of the\nFather given in Exod. iii. 4 : AHIH, Eheieh^ I am. It\nsignifies Existence.\n\nAmong the Epithets applied to it, as containing in itself\nthe idea of negative existence depending back from it, are :\n\nTMIRA DTMIRIN, Temira De-Temirin, the Con-\ncealed of the Concealed.\n\nOThIQA DOThIQIN, Authiqa De-Authiqin, the\nAncient of the Ancient Ones.\n\nOTttlQA QDIShA, Authiqa Qadiska, the Most Holy\nAncient One.\n\nOThIQA, Authiqa^ the Ancient One.\n\nOThIQ IVMIN, Authiq lomin, the Ancient of Days.\n\nIt is also called :\n\nNQDH RAShVNH, Nequdah Rashunah, the Pri-\nmordial Point.\n\nNQDH PShVIh, Nequdah Peshutah, the Smooth\nPoint.\n\nRIShA HVVRH, Risha Havurah, the White Head.\n\nRVM MOLH, Rom Meolah, the Inscrutable Height.\n\n24 KABBALAH.\n\nBesides all these there is another very important name\napplied to this Sephira as representing the great Father\nof all things. It is ARIK ANPIN, Arikh Anfin, the\nVast Countenance, or Macroprosopus. Of 'Him it is said\nthat He is partly concealed (in the sense of His connec-\ntion with the negative existence) and ipartly manifest (as\na positive Sephira). Hence the symbolism of the Vast\nCountenance is that of a profile wherein one side only of\nthe countenance is seen ; or, as it is said in the Qabalah,\n''in Him all is right side.\" I shall refer to this title\nagain.\n\nThe whole ten Sephiroth represent the Heavenly Man,\nor Primordial Being, ADM OILAH, Adam Auilah,\n\nUnder this Sephira are classed the angelic order of\nChIVTh HQDSh, Chioth Ha-Qadesh, holy living-crea-\ntures, the kerubim or sphinxes of EzekiePs vision and\nof the Apocalypse of John. These are represented in\nthe Zodiac by the four signs, Taurus, Leo, Scorpio, and\nAquarius — the Bull, Lion, Eagle, and Man : Scorpio, as\na good emblem, being symbolized by the eagle, as an\nevil emblem by the scorpion, and as of a mixed nature\nby the snake.\n\nThis first Sephira contained the other nine, and pro-\nduced them in succession, thus : —\n\n43. The number 2, or the Duad. The name of the\nsecond Sephira is ChKMH, Chokmah, Wisdom, a mascu-\nline active potency reflected from Kether, as I have\nbefore explained. This Sephira is the active and evident\nFather, to whom the Mother is united, who is the number\n3. This second Sephira is represented by the Divine\nNames, IH, Yahy and IHVH ; and among the angelic\nhosts by AVPNIM, Auphanim, the Wheels (Ezek. i.).\nIt is also called AB, Ab^ the Father.\n\n44. The third Sephira, or Triad, is a feminine passive\npotency, called BINH, Binahy the Understanding, who is\nco-equal with Chokmah. For Chokmah, the number 2,\nis like two straight lines which can never enclose a space,\n\nand therefore it is powerless till the number 3 forms\nthe triangle. Thus this Sephira completes and makes\nevident the supernal Trinity. It is also called AMA^\nAma^ Mother, and AIMA, Aima^ the great productive\nMother, who is eternally conjoined with AB, the Father,\nfor the mjtintenance of the universe in order. There-\nfore is she the most evident form in whom we can know\nthe Father, and therefore is she worthy of all honour.\nShe is the supernal Mother, co-equal with Chokmah, and\nthe great feminine form of God, the Elohim, in whose\nimage man and woman are created, according to the\nteaching of the Qabalah, equal before God, Woman is\nequal with man^ and certainly not inferior to hiiUy as it\nhas been the persistent endeavour of so-called Christians\nto make her. Aima is the woman described in the\nApocalypse (ch. xii.). This third Sephira is also sometimes\ncalled the great sea. To her are attributed the Divine\nnames, ALHIM, Elohim, and IHVH ALHIM ; and the\nangelic order, ARALIM, Aralim, the Thrones. She is\nthe supernal Mother, as distinguished from Malkuth, the\ninferior Mother, Bride, and Queen.\n\n45. The number 4. This union of the second and\nthird Sephiroth produced ChSD, Chesed, Mercy or Love\nalso called GDVLH, Gedulah, Greatness or Magnificence ;\na masculine potency represented by the Divine Name\nAL, El, the Mighty One, and the angelic name,\nChShMLIM, Chashmalim, Scintillating Flames (Ezek,\niv. 4).\n\n46. The number 5. From this emaaated the feminine\npassive potency GBVRH, Geburah, strength or fortitude \\\nor DIN, Deen, Justice ; represented by the Divine Names,\nALHIM GBVR, and ALH, Eloh, and the angelic name\nShRPIM, Seraphim (Isa, vi. 6). This Sephira is also\ncalled PChD, PachadyJS^x.\n\n47. The number 6. And from these two issued the unit-\ning Sephira, J^I^ARTh, Jiphereth, Beauty or Mildness,,\nrepresented by the Divine Name ALVH VDOTh, Eloah\n\na6 KABBALAH.\n\nVa-Daathy and the angelic names, S/unangm, ShNANIM\n(Ps. Ixviii. i8), or MLKIM, Melakim, kings. Thus by\nthe union of justice and mercy we obtain beauty or\nclemency, and the second trinity of the Sephiroth is\ncomplete. This Sephira, or \" Path,\" or \" Numeration \" —\nfor by these latter appellations the emanations are some-\ntimes called — together with the fourth, fifth, seventh,\neighth, and ninth Sephiroth, is spoken of as ZOIR\nAN PIN, Zauir Anpin^ the Lesser Countenance, or Micro-\nprosopus, by way of antithesis to Macroprosopus, or the\nVast Countenance, which is one of the names of Kether,\nthe first Sephira. The sixth Sephiroth of which Zauir\nAnpin is composed, are then called His six members.\nHe is also called MLK, Melekhy the King.\n\n48. The number 7, The seventh Sephira is NT^Ch,\nNetzach^ or Firmness and Victory, corresponding to the.\nDivine ^KtnB Jehovah Tzabaoth, IHVH TzBAVTh, the\nLord of Armies, and the angelic names ALHIM, Elohim^\ngods, and ThRShIShIM, Tharshisim^ the brilliant ones\n(Dan. X. 6).\n\n49. The number 8. Thence proceeded the feminine\npassive potency HVD, Hody Splendour, answering to the\nDivine Name ALHIM TzBAVTh, Elohim Ttabaoth, the\nGods of Armies, and among the angels to BNI ALHIM,\nBeni Elohim^ the sons of the Gods (Gen. vi. 4).\n\n50. The number 9. These two produced ISVD,\nYesody the Foundation or Basis, represented by AL ChI,\n\nEl Chaiy the Mighty Living One, and ShDI, Shadddi ;\nand among the angels by AShIM, Aishtm^ the Flames\n(Ps. civ. 4), yielding the third Trinity of the Sephiroth.\n\n51. The number 10. From this ninth Sephira came\nthe tenth and last, thus completing the decad of the\nnumbers. It is called MLKVTh, Malkuthj the Kingdom,\nand also the Queen, Matrona, the inferior Mother, the Bride\nof Microprosopus ; and ShKINH, Shekinah^ represented\nby the Divine Name Adonaiy ADNI, and among the angelic\nhosts by the kerubim, KRVBIM. Now, each of these\nSephiroth will be in a certain degree androgynous, for\n\nit will be feminine or receptive with regard to the Sephira\nwhich immediately precedes it in the sephirotic scale, and\nmasculine or transmissive with regard to the Sephira\nwhich immediately follows it. But there is no Sephira\nanterior to Kether, nor is there a Sephira which\nsucceeds Malkuth. By these remarks it will be under-\nstood how Chokmah is a feminine noun, though mark-\ning a masculine Sephira. The connecting-link of the\nSephiroth is the Ruach, spirit, from Mezla, the hidden\ninfluence.\n\n52. I will now add a few more remarks on the qaba-\nlistical meaning of the term MThQLA, Metheqela^ bal-\nance. In each of the three trinities or triads of the\nSephiroth is a duad of opposite sexes, and a uniting in-\ntelligence which is the result. In this, the masculine\nand feminine potencies are regarded as the two scales of\nthe balance, and the uniting Sephira as the beam which\njoins them. Thus, then, the term balance may be said\nXi;^ symbolize the Triune, Trinity in Unity, and the Unity\nrepresented by the central point of the beam. But,\nagain, in the Sephiroth there is a triple Trinity, the\nupper, lower, and middle. Now, these three are repre-\nrsented thus: the supernal, or highest, by the Crown^\nKether ; the middle by the King, and the inferior by the\nQueen ; which will be the greatest trinity. And the\nearthly correlatives of these will be the primum mobile^\nthe sun and the moon. Here we at once find alchemical\njsymbolism.\n\n53. Now in the world the Sephiroth are represented by :\n(i) RAShITh HGLGLIM, RasMth Ha-Galgalim, the\n\ncommencement of whirling motions, the primum\nmobile\n\n(2) MSLVTh, Maslothy the sphere of the Zodiac.\n\n(3) ShBThAI, 5Aa^^tf///rt«', rest, Saturn.\n<4) TzDQ, Tzedeq^ righteousness, Jupiter.\n\n{5) MADIM, il/a^//», vehement strength. Mars.\n\n(6) ShMSh, Shemeshyikit. solar light, the Sun.\n\n(7) NVGH, Nogahy glittering splendour, Venus.\n\n28 KABBALAH.\n\n(8) KVKB, Kokab, the stellar light, Mercury.\n\n(9) L6NH, Levanahf the lunar flame, the Moon.\n\n(10) ChLM ISVDVTh, Cholom Yesodoth, the breaker\nof the foundations, the elements.\n\n54. The Sephiroth are further divided into three\n.jgillars — the right-hand Pillar of Mercy, consisting of the\n\nsecond, fourth, and seventh emanations; the left-hand\nPillar of Judgment, consisting of the third, fifth, and\neighth; and the middle Pillar of Mildness, consisting ot\nthe first, sixth, ninth, and tenth emanations.\n\n55. In their totality and unity the ten Sephiroth\nrepresent the archetypal man, ADM QDMVN, Adam\nQadrnon^ the Protogonos. In looking at the Sephiroth\nconstituting the first triad, it is evident that they repre-\nsent the intellect; and hence this triad is called the\nintellectual world, OVLM MVShKL, Olahm MevshekaL\nThe second triad corresponds to the moral world, OVLM\nMVRGSh, Olahm Morgash. The third represents power\nand stability, and is therefore called the material world,\nOVLM HMVTBO, Oiahm Ha-Mevetbau. These three\naspects are called the faces, ANPIN, Anpin, Thus is\nthe tree of life, OTz ChIIM, Oiz Chaiim^ formed; the\nfirst triad being placed above, the second and third\nbelow, in such a manner that the three masculine\nSephiroth are on the right, three feminine on the\nleft, whilst the four uniting Sephiroth occupy the centre*\nThis is the qabalistical ** tree of life,\" on which all\nthings depend. There is considerable analogy between\nthis and the tree Yggdrasil of the Scandinavians.\n\n56. I have already remarked that there is one trinity\nwhich comprises all the Sephiroth, and that it consists of\nthe crown, the king, and the queen. (In some senses\nthis is the Christian Trinity of Father, Son, and Holy\nSpirit, which in-^their highest divine nature are sym-\nbolized by the first three Sephiroth, Kether, Chokmah, and\nBinah.) It is the Trinity which created the world, or,\nin qabalistic language, the universe was born from the\n\nX\n\nJ>\n\n)-\no\n<\n\nis\n\nCO\n\n<\n\nt-\n\nr- S\n\nX\n\nh-\n\nn\n\n/\n\n\">\n\ni\n\n\\\n\nT\n\ntu\n\n-ii\n\nH\n\n-^\n\ns\n\nQ\n\nT\n\n§\n\n\"K\n\n/\n\nunion of the crowned king and queen. But according\nto the Qabalahy before the complete form of the heavenly\nman (the ten Sephiroth) was produced, there were cer-\ntain primordial worlds created, but these could not\nsubsist, as the equilibrium of balance was not yet\nperfect, and they were convulsed by the unbalanced\nforce and destroyed. These primordial worlds are\ncalled the '•kings of ancient time,\" and the \"kings of\nEdom who reigned before the monarchs of Israel.\" In\nthis sense, Edom is the world of unbalanced force, and\nIsrael is the balanced Sephiroth (Gen. xxxvi. 31). This\nimportant fact, that worlds were created and destroyed\nprior to the present creation, is again and again reiterated\nin the Zohar.\n\n57. Now the Sephiroth are also called the World\nof Emanations, or the Atziluthic World, or archetypsd\nworld, OVLM ATzILVTh, Olahm Atziloth ; and this\nworld gave birth to three other worlds, each containing a\nrepetition of the Sephiroth, but in a descending scale\nof brightness.\n\n58. The second world is the B riati c world, OVLM\nHBRIAH, Olahm Ha-Briah, the world of creation, also\ncalled KVRSIA, Khorsia^ the throne. It is an imme-*\ndiate emanation from the world of Atziloth, whose ten\nSephiroth are reflected herein, and are consequently more\nlimited, though they are still of the purest nature, and\nwithout any admixture of matter.\n\n59. The third is the Jetziratic world, OVLM\nHITzIRH, Olahm Ha-Yetzirah^ or world of formation\nand of angels, which proceeds from Briah, and though\nless refined in substance, is still without matter. It is\nin this angelic world where those intelligent and in-\ncorporeal beings reside who are wrapped in a luminous\ngarment, and who assume a form when they appear\nunto man.\n\n60. The fourth is the Asiatic world, OVLM HO-\nShIH, Olahm Ha-Asia^ the world of action, called\n\n30 KABBALAH.\n\nalso the world of shells, OVLM HQLIPVTh, Olahitt\nHa-Qliphoth^ which is this world of matter, made up of\nthe grosser elements of the other three. In it is also\nthe abode of the evil spirits which are called *' the\nshells '• by the Qabalab, QLIPVTH, QUphoth, material\nshells. The devils are also divided into ten classes, and\nhave suitable habitations. (See Table.)\n\n6i. The Demons are the grossest and most deficient\nof all forms. Their ten degrees answer to the decad\nof the Sephiroth, but in inverse ratio, as darkness aiid\nimpurity increase with the descent of each degree. Th^\ntwo first are nothing but absence of visible form and\norganization. The third is the abode of darkness.\nNext follow seven Hells occupied by those demons which\nrepresent incarnate human vices, and torture those who\nhave given themselves up to such vices in earth-life.\nTheir prince is Samaely SMAL, the angel of poison and\nof death. His wife is the harlot, or woman of whoredom,\nAShTh ZNVNIM, Isheth Zenunim; and united they\nare called the beast, CHIVA, Ckioa. Thus the infernal\ntrinity is completed, which is, so to speak, the averse\nand caricature of the supernal Creative One. Samael is\nconsidered to be identical with Satan.\n\n62. The name of the Deity, which we call Jehovah, is\nin Hebrew a name of four letters, IHVH ; and the true\npronunciation of it is known to very few. I myself\nknow some score of different mystical pronunciations of\nit. The true pronunciation is a most secret arcanum,\nand is a secret of secrets. \" He who can rightly pro-\nnounce it, causeth heaven and earth to tremble, for it is\nthe name which rusheth through the universe.\" There-\nfore when a devout Jew comes upon it in reading the\nScripture, he either does not attempt to pronounce it, but\ninstead makes a short pause, or else he substitutes for it\nthe name Adonat\\ ADNI, Lord. The radical meaning of\nthe word is \"to be,\" and it is thus, like Kl-ilH, Eheieh,\na glyph of existence. It is capable of twelve transposi-\n\n.uvur^ddv^ -0 \"-^^ '^''^ \"^^\n\n■V\n\nX\n\no\n\nHioniiJ-^\n\n30 KABBALAH.\n\nalso the world of shells, OVLM HQLIPVTh, Olahm\nHa-Qliphoth, which is this world ot matter, made up of\nthe grosser elements of the other three. In it is also\nthe abode of the evil spirits which are called \" the\nshells\" by the Qabalah, QLIPVTH, QHphoth, material\nshells. The devils are also divided into ten classes, and\nhave suitable habitations. (See Table.)\n\n6i. The Demons are the grossest and most deficient\nof all forms. Their ten degrees answer to the decad\nof the Sephirotb, but in inverse ratio, as darkness aiid\nimpurity increase with the descent of each degree. Th4\ntwo first are nothing but absence of visible form and\norganization. The third ts the abode of darkness.\nNext follow seven Hells occupied by those demons which\nrepresent incarnate human vices, and torture those :who\nhave given themselves up to such vices in earth-life.\nTheir prince is Samaei, SMAL, the angel of poison and\nof death. His wife is the harlot, or woman of whoredom,\nAShTm ZNVNIM, hMh Zenunim; and united tbey\nare called the beast, CHIVA, CHoa. Thus the infernal\ntrinity is completed, which is, so to speak, the averse\nand caricature of the supernal Creative One. Samaei is\nconsidered to be identical with Satan.\n\n63. The name of the Deity, which we call Jehovah, is\nin Hebrew a name of four letters, IHVH ; and the tnta\npronunciation of it is known to ve\nknow some score of diflerent mysttca\nit. The true pronunciation is a mc\nand is a secret of secrets. \" He wbi\nnounce it, canseth heaven and earth t\nthe name which rusheth through the\nfore when a devout Jew comes upon\nScripture, he either does not attempt\ninstead makes a short pause, or else \\\nthe name ^rfcnur, ADNI, Lord. The\nthe word is \" to be,\" and it is thus, 1\na glyph of existence. It is capable of twi\n\n30 KABBALAH.\n\nalso the world of shells, OVLM HQLIPVTh, Oiahm\nHa-Qlipkotk, which is this world ot matter, made up of\nthe grosser elements of the other three. In it is also\nthe abode of the evil spirits which are called \" the\nshells \" by the Qabalah, QLIPVTH, QUpkoih, material\nshells. The devils are also divided into tea classes, and\nhave suitable habitations. (See Table.)\n\n6i. The Demons are the grossest and most defident\nof all forms. Their ten degrees answer to the decad\nof the Sephirotb, but in inverse ratio, as darkness ud\nimpurity increase with the descent of each degree. ThA\ntwo first are nothing but absence of visible form and\norganization. The third is the abode of darkness.\nNext follow seven Hells occupied by those demons which\nrepresent incarnate human vices, and torture those , who\nhave given themselves up to such vices in eartb-lifisi\nTheir prince is Samae/, SMAL, the angel of poison and\n\nof death. His wife is the harlot, or v ' — ' ' —\n\nAShTh ZNVNIM, Isketh Zenunim\nare called the beast, CHIVA, Ckioa.\ntrinity is completed, which is, so t\nand caricature of the supernal Great\nconsidered to be identical with Satan.\n\n63. The name of the Deity, whicfa\nin Hebrew a name of four letters, I]\npronunciation of it is known to v\nknow some score of different mystic\nit. The true pronunciation is a m\nand is a secret of secrets, \" He wl\nnounce it, causeth heaven and earth\nthe name which rusheth through the\nfore when a devout Jew comes upo\nScripture, he either does not attempt\ninstead makes a short pause, or else\nthe name Adonai, ADNI, L.ord. The\nthe word is \" to be,\" and it is thus,\na glyph of existence. It is capable O\n\n1, Yod.\n\nH, The\n\nPlate VI\nPLATE ILLUSTRATING THE ANALOGY BETWEEN THE\nSOUL. THE LETTERS OF TETRAGRAM MATON.A THE FOUF\n\nWORLDS\n\nChi€tJt the iMhfjtFortn. fromAtzUaih\nihl^, iltim italic, ivuUfLneihlt, CdLcoy\nCompreJtensihLc'OoeL T^urefon\n\ntke^ArchetypalWorli; iksrefore the a\nuv the Soul, of the- Ore^lA^soluU' I\na7u»ioffous to Afitcroprosopus\n\nJdkscA^imah Hit 5tco9ulFormfimii3riahi\ncreaUveide€i>i tkeasptraiwn- to fke^hf-\naMtilo^ous to the Idters I H canjo^njetL\neotuuclu^ hnJi 'betweeH^MncroitnsooHi\n\nFaiker andike^\n\nlA^^ World of CnkHonHtks kicker ftmnt\n., w ^ — ., \\of{ahi^, OkC', iit tJioSouJU Tfurofon\n\nAT \"\" X \"2 ?* I ^Briah tbexisUnl GmsmistaniuU,tkk\nJVesCfuznuUk. ^jatufMu^opnfJopus, th^Smpernal\n\nSufffrnatMhlhor.\n\nRiuicfuVify tkir^I Fornv. from\nthe Mind, theBeasoningThv^w\nof 0€H^anit£^iL' the^Flower\niotd' Conclusion. There fore^iuuio\n\nthe-\n\nYeiziraA, the WorU of FormatU\nthtU which possesses theKnowle\nofBefuUtion L iwuktUo n. Dediuh\n^ous to iheUtter V Mioroprosop\noon^\n\nYufh^sch. ihe fourth Form\n\\fattnalWorUL: iJie\nXfmpUMon^ of all-\nvower in. the Soul-\nthe- Passions\n\nuppetvtes .\ncumiJoaous lo\n/inaZ, 'fiieBnJe\nihelamh^ We\n^who is tlie^-\n\nIrontAsiah^ the/\nroalizaUon- and,\nthings tltat^\nMrhich represe^A\nand^ Physical'\nTTierelore^\nth^leUer H\nofMierofnoso^\nofthe^Apocahp^\nsunvofcJc.\n\n(Tofacepaf« 35)\n\nINTROD UCTION.\n\ndifferent bodies ; if therefore in this mortal life the male\nhalf encounters the female half, a strong attachment springs\nup between them, and hence it is said that in marriage the\nseparated halves are again conjoined ; and the hidden forms\nof the soul are akin to the kerubim.\n\n72. But this foregoing triple division of the soul is\nonly applicable to the triple form of the intellectual,\nmoral, and material. Let us not lose sight of the great\nqabalistical idea, that the trinity is always completed by and\nfinds its realization in the quaternary ; that is, IHV com-\npleted and realized in IHVH — the trinity of\n\nCrown ; King ;\n\nFather ; Son ;\n\nAbsolute ; Formation ;\n\ncompleted by the quaternary of —\n\nQueen;\nSpirit ;\nRealization ;\n\nAbsolute One\n\nMacroprosopus, the\nVast Countenance\n\nAtziloth\nArchetypal\n\nFather and\nMother\n\nFather and\nMother\n\nBriah\nCreative\n\nSon\n\nMicroprosopus, the\nLesser Countenance\n\nYetzirah\nFormative\n\nBride. ^\n\nMalkuth, the\nQueen and\nBride.\n\nAsiah.\nMaterial.\n\nAnd to these four the soul answers in the following four\nforms : — Chiah to Atziloth ; Neschamah to Briah ; Ruach\nto Yetzirah ; and Nephesch to Asiah. See subjoined plate\nillustrating the analogy between the soul, the letters of the\nTetragrammaton, and the four worlds.\n\n73. But Chiah is in the soul the archetypal form\nanalogous to Macroprosopus. Wherefore Neschamah,\nRuach, and Nephesch represent as it were by themselves\nthe Tetragrammaton, without Chiah, which is nevertheless\nsymbolized ''in the uppermost point of the \\^yod^^ of the\nsoul ; as Macroprosopus is said to be symbolized by the\nuppermost point of the I,^e?rf, of IHVH. For ^^yodol the\nAncient One is hidden and concealed.\"\n\n74. I select the following resume of the qabalistical\nteachings regarding the nature of the soul from Eliphaz\n\n36 KABBALAH.\n\nLevi's '' Clef des Myst^res/' as also the accompanying plate.\nThis gives the chief heads of the ideas of Rabbi Moses\nKorduero and of Rabbi Yitzchaq Loria.\n\n\" The soul is a veiled light. This light is triple :\n\n\" Neschamah=the pure spirit ;\n\n\" Ruach = the soul or spirit ;\n\n\" Nephesch=the plastic mediator.\n; .. \" The veil of the soul is the shell of the image.\n\n\" The image is double because it reflects alike the good\nand the evil angel of the soul.\n\n''Nephesch is immortal by renewal of itself through the\ndestruction of forms ;\n\n** Ruach is progressive through the evolution of\nideas;\n\n'' Neschamah is progressive without forgetfulness and\nwithout destruction.\n\n\" There are three habitations of souls : —\n** The Abyss of Life ;\n\" The superior Eden ;\n\" The inferior Eden.\"\n\n''The image Tzelem is a sphinx which propounds the\nenigma of life.\n\n''The fatal image (/.^., that which succumbs to the outer)\nendows Nephesch with his attributes, but Ruach can\nsubstitute the image conquered by the inspirations of\nNeschamah.\n\n\" The body is the veil of Nephesch, Nephesch is the\nveil of Ruach, Ruach is the veil of the shroud of\nNeschamah.\n\n\"Light personifies itself by veiling itself, and the\npersonification is only stable when the veil is perfect.\n\n\" This perfection upon earth is relative to the universal\nsoul of the earth (/.^,, as the macrocosm or greater worlds so\nthe microcosm or lesser worlds which is ntan),\n\n\" There are three atmospheres for the souls.\n\n\"The third atmosphere finishes where the planetary\nattraction of the other worlds commences.\n\nwm\n\nmm\n\nPlate V\nPLATE SHOWING THE FORMATION OF THE SOUL. &9\n\n/\"FromCfj^cUs Mf/steres' by EUphaz Levi ZaJutL)\n\nTke^ Good AngeL\n\nMIKAL\n\nMichach\n\nof ihC' SouJy.\n\nTTi^Evi/.AfUfci/.\n\nSMAL\n\nSanicieZ'\nof th^ SouV.\n\nXz CM\n\nXx l:m\n\n(To face pa^e 37^\n\n\" Souls perfected on this earth pass on to another\nstation.\n\n\" After traversing the planets they come to the sun ;\nthen they ascend into another universe and recommence\ntheir planetary evolution from world to world and from\nsun to sun.\n\n'' In the suns they remember, and in the planets they\nforget.\n\n''The solar lives are the days of eternal life, and the\nplanetary lives are the nights with their dreams.\n\n''Angels are luminous emanations personified, not by\ntrial and veil, but by divine influence and reflex.\n\n\"The angels aspire to become men, for the perfect\nman, the man-God,* is above every angel.\n\n\" The planetary lives are composed of ten dreams of a\nhundred years each, and each solar life is a thousand\nyears ; therefore is it said that a thousand years are in\nthe sight of God as one day.\n\n\" Every week — that is, every fourteen thousand years —\nthe soul bathes itself and reposes in the jubilee dream of\nforgetfulness.\n\n\"On waking therefrom it has forgotten the evil and\nonly remembers the good.\"\n\n75. In the accompanying plate of the formation of the\nsoul there will be seen in the upper part three circles,\nrepresenting the three parts known as Neschamah,\nRuach, and Nephesch. From Ruach and Nephesch,\ninfluenced by the good aspirations ot Neschamah, proceeds\nMichael, the good angel of the soul; that is to say, the\nsynthetical hieroglyph of the good ideas, or, in the\nesoteric Buddhist phraseology, the \"Good Karma\" of a\nman. From Nephesch dominating Ruach, and un-\ninfluenced by the good aspirations of Neschamah, proceeds\nSamael, the evil angel of the soul ; that is to say, the\nsynthetical hieroglyph of the evil ideas, the \"evil\n\n* As distinguished from the God-man.\n\nmmvmm\n\n38 KABBALAH.\n\nKarma\" of a man. And the Tzelem, or image, is double,\nfor it reflects alike Michael and Samael.\n\n76. The following is Dr. Jellinek's* analysis of the\nsephirotic ideas, according to the ethics of Spinoza: —\n\n1. Dbpinition. — By the Being who is the cause\nand governor of all things I understand the Ain Soph\n— ue,y a Being infinite, boundless, absolutely identical\nwith itself, united in itself, without attributes, will,\nintention, desire, thought, word, or deed.\n\n2. Definition. — By Sephiroth I understand the\npotencies which emanated from the Absolute, Ain\nSoph, all entities limited by quantity, which, like the\nwill, without changing its nature, wills diverse objects\nthat are the possibilities of multifarious things.\n\nI. Proposition. — The primary cause and governor\nof the world is the Ain Soph, who is both immanent\nand transcendent.\n\n{a) Proof. — Each effect has a cause, and every-\nthing which has order and design has a governor.\n\n{b) Proof. — Everything visible has a limit, what\nis limited is finite, what is finite is not absolutely\nidentical ; the primary cause of the world is invisible,\ntherefore unlimited, infinite, absolutely identical — Z.^.,\nhe is the Ain Soph,\n\n{c) Proof. — As the primary cause of the world is\ninfinite, nothing can exist without (extra) him ; hence\nhe is immanent.\n\nSchoiion. — As the Ain Soph is invisible and exalted,\nit is the root of both faith and unbelief.\n\nII. Proposition. — ^The Sephiroth are the medium\nbetween the absolute Ain Soph and the real world.\n\nProof. — As the real world is limited and not\nperfect, it cannot directly proceed from the Ain\nSoph ; still the Ain Soph must exercise his influence\nover it, or his perfection would cease. Hence the\nSephiroth, which, in their intimate connection with\n* '* Beitrage zur Geschichte der Kabbalah, Erstes Heft.\" Leipzig. 1852.\n\nthe Ain Soph^ are perfect, and in their severance\nare imperfect, must be the medium.\n\nScholion. — Since all existing things originated by\nmeans of the Sephiroth^ there are a higher, a\nmiddle, and a lower degree of the real world.\n( Vide infra^ Proposition VI.)\n\nIII. — Proposition. — There are ten intermediate\nSephiroth,\n\nProof. — All bodies have three dimensions, each\n\nof which repeats the other (3x3); and bj adding\n\nthereto space generally, we obtain the number fen.\n\nAs the Sephiroth are the potencies of all that is\n\nlimited they must be ten.\n\n{a) Scholion, — The number ten does not contradict\n\nthe absolute unity of the Ain Soph ; as one is the basis of\n\nall numbers, plurality proceeds from unity, the germs\n\ncontain the development, just as fire, flame, sparks,\n\nand colour have one basis, though they differ from one\n\nanother.\n\n{b) Scholion, — Just as cogitation or thought, and even\nthe mind as a cogitated object, is limited, becomes con-\ncrete, and has a measure, although /2/ri^ thought proceeds\nfrom the Ain Soph; so limit, measure, and concretion\nare the attributes oi the Sephiroth.\n\nIV. Proposition. — The Sephiroth are emanations, and\nnot creations.\n\n1. Proof. — As the absolute Ain Soph is perfect, the\nSephiroth proceeding there&om must also be perfect ;\nhence they are not created.\n\n2. Proof.— All created objects diminish by abstrac-\ntion; the Sephiroth do not lessen, as their activity never\nceases ; hence they cannot be created.\n\nScholion, — The first Sephira was in the Ain Soph as a\npower before it became a reality ; then the second Sephira\nemanated as a potency for the intellectual world ; and\nafterwards the other Sephiroth emanated for the moral\nand material worlds. This, however, does not imply a\n\nc\n\nwmmrwmmf^Kmmmmmm^mm\n\n40 KABBALAH.\n\nprius zxidi posteHuSy or a gradation in the Ain Soph^ but just\nas a light whose kindled lights, which shine sooner and\nlater, and variously, so it embraces all in a unity.\n\nV, Proposition. — The Sephiroth are both active and\npassive (MQBIL VMThQBL, Megabil Va-Metheqabet).\n\nProof. — As the Sephiroth do not set aside the unity of\nthe Ain Soph, each one of them must receive from its\npredecessor and impart to its successor — ue,, be receptive\nand imparting.\n\nVI. Proposition. — The first Sephira is called In-\nscrutable Height, RVM MOLH, Horn Maaulah ; the\nsecond. Wisdom, ChKMH, Chokmah; the third, IntelK-\ngence, BINH, Binah; the fourth, Love, ChSD, Chesed ; the\nfifth, /usHce, PcHD, Pachad ; the sixth. Beauty, ThPARTh,\nTiphereth; the Seventh, Firmness, NTzCh, Netzach; the\neighth, Splendour, HVD, Hod ; the ninth, the Righteous is\nthe Foundation 0/ the World, TzDlQ ISVD OVLM, Tzediq\nYesod Olahm ; and the tenth. Righteousness, TzDQ, Tzedeq.\n\n(a) Scholion. — The first three Sephiroth form the\nworld of thought ; the second three the world of soul ;\nand the four last the world of body ; thus corresponding to\nthe intellectual, moral, and material worlds.\n\n(b) Scholion. — The first Sephira stands in relation to\nthe soul, inasmuch as it is called a unity, IChIDH,\n\nVechidah; the second, inasmuch as it is denominated\nliving, ChIH, Chiah; the third, inasmuch as it is termed\nSpirit, RVCh, Ruach ; the fourth, inasmuch as it is called\nvital principle, NPSh, Nephesch ; the fifth, inasmuch as it\nis denominated soul, NShMH, Neschamah; the sixth\noperates on the blood, the seventh on the bones, the\neighth on the veins, the ninth on the flesh, and the tenth\non the skin.\n\n(c) Scholion. — The first Sephira is like the concealed\nlight, the second like sky-blue, the third like yellow, the\nfourth like white, the fifth like red,* the sixth like white-\n\n* This mixture of white and red refers to Microprosopus, as will be\nseen in the greater and lesser Holy Assembly.\n\nred, the seventh like whitish-red, the eighth like reddish-\nwhite, the ninth like white-red whitish-red reddish-\nwhite, and the tenth is like the light reflecting all\ncolours.\n\n77. I will now revert to the subject of Arikh Anpin.\nand Zauir Anpin, the Macroprosopus and the Micro-\nprosopus, or the Vast and the Lesser Countenances.\nMacroprosopus is, it will be remembered, the first Sephira,\nor Crown Kether; Microprosopus is composed of\nsix of the Sephiroth. (See subjoined plate.) In\nMacroprosopus all is light and brilliancy ; but Micro-\nprosopus only shineth by the reflected splendour of\nMacroprosopus. The six days of creation correspond to\nthe six forms of Microprosopus. Therefore the symbol\nof the interlaced triangles, forming the six-pointed star, is\ncalled the Sign of the Macrocosm, or of the creation\nof the greater world, and is consequently analogous to\nthe two countenances of the Zohar. This, however, is\nnot the only occult reason that I have placed this symbol\nin the plate, for it typifies other, ideas upon which I\nshall not here enter. The \" Book of Concealed Mystery \"\nfully discusses the symbolism of Macroprosopus and\nMicroprosopus ; therefore it is well, before reading it, to be\ncognizant of their similarities and differences. The one\nis AHIH, Eheieh; the other is the V, Vauy of the\nTetragrammaton. The first two letters, I and H, Yod\nand He^ are the father and mother of Microprosopus,\nand the H final is his bride. But in these forms is\nexpressed the equilibrium of severity and mercy ;*\nseverity being symbolized by the two Hs, Hes^ the\nmother and the bride, but especially by the latter. But\nwhile the excess of Mercy is not an evil tendency, but\nrather conveys a certain idea of weakness and want of\nforce, too great an excess of severity calls forth the\nexecutioner of judgment, the evil and oppressive force,\n\n* Regarding the equilibrium of severity and mercy of which the uni-\nverse is the result. See especially *' Greater Holy Assembly,\" §838 et seq.\n\nKABBALAH.\n\nwhich is symbolized by Leviathan. Wherefore it is\nsaidy \" Behind the shoulders of the bride the serpent\nrears his head : \" of the bride, but not of the mother, for\nshe is the supernal H, and bruises his head. ''But his\nhead is broken by the waters of the great sea.\" The sea\nis Binah, the supernal H, the mother. The serpent is\nthe centripetal force, ever seeking to penetrate into\nParadise (the Sephiroth), and to tempt the supernal Eve\n(the bride), so that in her turn she may tempt the\nsupernal Adam (Microprosopus).\n\nIt is utterly beyond the scope of this Introduction to\nexamine this symbolism thoroughly, especially as it\nforms the subject of this work; so I will simply refer\nmy reader to the actual text for further elucidation,\nhoping that by the perusal of this introductory notice\nhe will be better fitted to understand and follow the\ncourse of qabalistic teaching there given.\n\nSPRA DTzNI O VTh A\n\n(SIPHRA DTZENIOUTHA) ;\n\nOR,",
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