Egyptian-Hebrew stream·Kabbala·The Kabbalah Unveiled (Mathers)·Introduction (Kabbalah, Sephiroth, Tree of Life, Four Worlds)

Source context

Theme

Kabbalistic cosmology: Sephiroth, Tree of Life, and doctrine of Four Worlds as structured emanatory framework

Soul-faculty

Consciousness Soul

Steiner

not engaged in the GA corpus

Cross-tradition

• Neoplatonism (Plotinus, Enneads)Plotinus's hypostatic structure — One, Nous, World-Soul, Matter — presents a four-level emanatory schema structurally parallel to the Kabbalistic Four Worlds (Atziluth, Beriah, Yetzirah, Assiah).
• Vedantic cosmology (Advaita Vedanta)The Advaitic doctrine of four states of consciousness (jagrat, svapna, sushupti, turiya) and the three bodies (sthula, sukshma, karana) offer cross-tradition congruence with the Kabbalistic mapping of four worlds onto graduated densities of manifestation.
• Sufi cosmology (Ibn Arabi, Fusus al-Hikam)Ibn Arabi's five divine presences (Hadarat) constitute a graduated ontological descent from pure divine essence to material world, showing cross-tradition congruence with the Sephirothic Tree as a map of emanatory levels.

Introduction (Kabbalah, Sephiroth, Tree of Life, Four Worlds)

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1The first questions which the non-qabalistical reader
will probably ask are: What is the Qabalah? Who was its author ? What are its sub-divisions ? What are its general teachings? And why is a translation of it required at the present time ?

2I will answer the last question first. At the
present time a powerful wave of occult thought is spread- ing through society; thinking men are beginning to awake to the fact that " there are more things in heaven and earth than are dreamed of in their philosophy ; " and, last but not least, it is now felt that the Bible, which has been probably more misconstrued than any other book ever written, contains numberless obscure and mysterious passages which are utterly unintelligible with- out some key wherewith to unlock their meaning. That ^ KEY IS GIVEN IN THE Qabalah. Therefore this work should be of interest to every biblical and theological student. Let every Christian ask himself this question: << How can I think to understand the Old Testament if I be ignorant of the construction put upon it by that nation whose sacred book it formed ; and if I know not the meaning of the Old Testament, how can I expect to understand the New ? " Were the real and sublime philosophy of the Bible better knovm, there would be B KABBALAH. fewef^^iknatics and sectarians. And who can calculate *the vastness of the harm done to impressionable and .%**.^ ^citable persons by the bigoted enthusiasts who ever and * * • .•.^••.* > anon come forward as teachers of the people ? How *V* many suicides are the result of religious mania and depression ! What farragos of sacrilegious nonsense have not been promulgated as the true meanings of the books of the Prophets and the Apocalypse! Given a translation of the sacred Hebrew Book, in many in- stances incorrect, as the foundation, an inflamed and an ill-balanced mind as the worker thereon, what sort of edifice can be expected as the result ? I say fearlessly to the fanatics and bigots of the present day : You have cast down the Sublime and Infinite One from His throne, and in His stead have placed the demon of unbalanced force ; you have substituted a deity of disorder and of jealousy for a God of order and of love; you have per- verted the teachings of the crucified One. There- fore at this present time an English translation of the Qabalah is almost a necessity, for the Zohar has never before been translated into the language of this country, nor, as far as I am aware, into any modern European vernacular.

3The Qabalah may be defined as being the esoteric
Jewish doctrine. It is called in Hebrew QBLH, Qabalah^ which is derived from the root QBL, Qibel^ meaning " to receive." This appellation refers to the custom of handing down the esoteric knowledge by oral transmission, and is nearly allied to ** tradition."

4As in the present work a great number of Hebrew
or Chaldee words have to be used in the text, and the number of scholars in the Shemitic languages is limited, I have thought it more advisable to print such words in ordinary Roman characters, carefully retaining the exact orthography. I therefore append a table showing at a glance the ordinary Hebrew and Chaldee alphabet (which is common to both languages), the Roman characters by INTRO D UCTION. PLATE L— TABLE OF HEBREW AND CHALDEE LETTERS. i o **< u c .» (/3 • • • • sc § ^ 2 S • ••J3 •• Tl '^ 12 lid 6;3 «| S^^l-g S^iJl s-s ^ g g^sl g <pQoPffi>NoH>oj;s:z;j!<pL,Ha«coH Roman character by which expressed in this work. i^ndO»>NOHMM^i«!z;cado;&6«aoS i >

1(Thousands are

2denoted by a

8larger letter ;

4thus an Aleph

5larger than the

6rest of the let-

7ters among

8which it is,

9signifies not I,

10but I GOO.)

20Final = £00

40Final = 600

60Final = 700

80Final = 800

90Final = 900

100(The finals are not

200^^^y^ considered
AOO* ^ bearing an in- 5JJ^* creased numeri-

400cal value.)
•§2 il II II II li • —1 tuo .2 5 . V. ^

13-g^ £ 'rt ^^. 3 3
Number M N «o -^ loo t>»o6 On 6 M N to -^ uSvrj t^oo d^ d M « MMMMMMMMMMCICIC4

4KABBALAH.
which I have expressed its letters in this work; also their names, powers, and numerical values. There are no separate numeral characters in Hebrew and Chaldee> therefore, as is also the case in Greek, each letter has its own peculiar numerical value, and from this circumstance results the important fact that every word is a number^ and every number is a word. This is alluded to in Revelations, where "the number of the beast" is mentioned, and on this correspondence between words and numbers the science of Gematria (the first division of the so-called literal Qabalah) is based. I shall refer to this subject again. I have selected the Roman letter Q to represent the Hebrew Qoph or Koph^ a precedent for the use of which without a following u may be found in Max Miiller's "Sacred Books of the East." The reader must remember that the Hebrew is almost entirely a consonantal alphabet, the vowels being for the most part supplied by small points and marks usually placed below the letters. Another difficulty of the Hebrew alphabet consists in the great similarity between the forms of certain letters — e.g,^ V, Z, and final N.

5With regard to the author and origin of the
Qabalah, I cannot do better than give the following extract from Dr. Ginsburg's "Essay on the Kabbalah," first premising that this word has been spelt in a great variety of ways — Cabala, Kabalah, Kabbala, &c. I have adopted the form Qabalah, as being more consonant with the Hebrew writing of the word.

6" A system of religious philosophy, or, more properly,,
of theosophy, which has not only exercised for hundreds of years an extraordinary influence on the mental development of so shrewd a people as the Jews, but has captivated the minds of some of the greatest thinkers of Christendom in the sixteenth and seventeenth centuries^ claims the greatest attention of both the philosopher and the theologian. When it is added that among its. captives were Raymond LuUy, the celebrated scholastic metaphysician and chemist (died 131 5); John Reuchlin, the renowned scholar and reviver of Oriental literature in Europe (born 1455, died 1522) ; John Picus de Miran- dola, the famous philosopher and classical scholar (1463- 1494); Cornelius Henry Agrippa, the distinguished philosopher, divine, and physician (1486-1535); John Baptist Von Helmont, a remarkable chemist and physician (1577- 1 644); as well as our own countrymen, Robert Fludd, the famous physician and philosopher (1574-1637) ; and Dr. Henry More (1614-1687) ; and that these men, after restlessly searching for a scientific system which should disclose to them * the deepest depths ' of the divine nature, and show them the real tie which binds all things together, found the cravings of their minds satis- fied by this theosophy, the claims of the Kabbalah on the attention of students in literature and philosophy will readily be admitted. The claims of the Kabbalah, how- ever, are not restricted to the literary man and the philosopher ; the poet too will find in it ample materials for the exercise of his lofty genius. How can it be other- wise with a theosophy which, we are assured, was born of God in Paradise, was nursed and reared by the choicest of the angelic hosts in heaven, and only held converse with the holiest of man's children upon earth. Listen to the story of its birth, growth, and maturity, as told by its followers.

7" The Kabbalah was first taught by God himself to
a select company of angels, who formed a theosophic school in Paradise. After the Fall the angels most graciously communicated this heavenly doctrine to the disobedient child of earth, to furnish the protoplasts with the means of returning to their pristine nobility and felicity. From Adam it passed over to Noah, and then to Abraham, the friend of God, who emigrated with it to Egypt, where the patriarch allowed a portion of this mysterious doctrine to ooze out. It was in this way

6KABBALAH.
that the Egyptians obtained some knowledge of it, and the other Eastlern nations could introduce it into their philosophical systems. Moses, who was learned in all the wisdom of Egypt, was first initiated into the Qabalah in the land of his birth, but became most proficient in it during his wanderings in the wilderness, when he not only devoted to it the leisure hours of the whole forty years, but received lessons in it from one of the angels. By the aid of this mysterious science the law-giver was enabled to solve the difficulties which arose during his management of the Israelites, in spite of the pilgrimages, wars, and frequent miseries of the nation. He covertly laid down the principles of this secret doctrine in the first four books of the Pentateuch, but withheld them from Deuteronomy. Moses also initiated the seventy elders into the secrets oi this doctrine, and they again transmitted them from hand to hand. Of all who formed the unbroken line of tradition, David and Solomon were the most deeply initiated into the Kabbalah. No one, however, dared to write it down, till Schimeon Ben Jochai, who lived at the time of the destruction of the second temple After his death, his son. Rabbi Eleazar, and his secretary. Rabbi Abba, as well as his disciples, collated Rabbi Simon Ben Jochai's treatises^ and out of these composed the celebrated work called^ ZHR, Zohar, splendour, which is the grand storehouse of Kabbalism.''

8The Qabalah is usually classed under four heads :
(a) The practical Qabalah. (P) The literal Qabalah. (y) The unwritten Qabalah. (8) The dogmatic Qabalah.

9The practical Qabalah deals with talismanic and
ceremonial magic, and does not come within the scope of this work.

10The literal Qabalah is referred to in several places.
INIRODUCTION. 7 and therefore a. knowledge of its leading principles is necessary. , ■ It is- divided into three parts : GMTRI A, Gematria\ NVTRIQVN, Notariqon\ and ThMVRH, II. . Gematria is a metathesis of the Greek word ypafjLfmT€ia, It is based on the relative nutneri- cal values of words, as I have before remarked. Words of similar numerical values are considered to be explana- tory of each other, and this theory is also extended to phrases. Thus the letter SAin, Sh, is 300, and is equiva- lent to the number obtained by adding up the numerical values of thd letters of the words RVCh ALHIM, Ruach Elohimj the spirit of the Elohim; and it is therefore a symbol of the spirit of the Elohim. For R=2oo, V=6, Ch=^8, A=i, L=30, H = 5, 1 = 10, M=4o; total = 3oo. Similarly, the words AChD, Achad, Unity, One, and AHBH, Ahebah^ love, each=i3 ; for A = i, Ch = 8, D=4, total = i3 ; and A=i, H = 5, B = 2, H = 5, total=i3. Again, the name of the angel MTTRVN, Metatron or Methraton^ and the nan^e of the Deity, ShDI, Shadddij each make 314; so the one is taken as symbolical of the other. The angel AMetraton is said to have been the conductor of the children of Israel through the wilderness, of whom God says, ** My Name is in him." With regard to Gematria of phrases (Gen. xlix. 10), IBA ShILH, Yeba S hiloh, ''Shiloh shall come" = 358, which is the numeration of the word MShICh, Messiah. Thus also the passage, Gen. xviii. 2 VHNH ShLShH, Vehenna Shalisha^ ** And lo, three men," equals in numerical value ALV MIKAL GBRIAL VRPAL, Elo Mikhael Gabriel Ve-Raphaely ** These are Mikhael, Gabriel and Raphael;'* for each phrase=7oi. I think these instances will suffice to make clear the nature of Gematria, especially as many others will be found in the course of the ensuing work.

12Notariqon is derived from the Latin word notarius^
a shorthand writer. Of Notariqon there are two forms

8KABBALAH.
In the first every letter of a word is taken for the initial or abbreviation of another word, so that from the letters of a word a sentence may be formed. Thus every letter of the word BRAShITh, Berashith^ the first word in Genesis, is made the initial of a word, and we obtain BRAShITh RAH ALHIM ShIQBLV IShRAL ThVRH, Besrashith Rahi Elohitn Sheyequebelo Israel Torah : ** In the beginning the Elohim saw that Israel would accept the law." In this connection I may give six very in- teresting specimens of Notariqon formed from this same word BRAShITh by Solomon Meir Ben Moses, a Jewish Qabalist, who embraced the Christian faith in 1665, and took the name of Prosper Rugers. These have all a Christian tendency, and by their means Prosper con- verted another Jew, who had previously been bitterly opposed to Christianity. The first is BN RVCh AB ShLVShThM IChD ThMIM, Ben, Ruach, Ab, Shaloshethem Yechad Themitn: **The Son, the Spirit, the Father, Their Trinity, Perfect Unity." The second is, BN RVCh AB ShLVShThM IChD ThOBVDV, Ben, Ruach, Ab, Shalo- shethem Yechad Thaubodo : " The Son, the Spirit, the Father, ye shall equally worship Their Trinity." The third is, BKVRI RAShVNI AShR ShMV IShVO ThOBVDV, Bekori Rashuni Asher Shamo Yeshuah Thaubodo : " Ye shall worship My first-bom, My first. Whose Name is Jesus." The fourth is, BBVA RBN AShR ShMV IShVO ThOBVDV, Beboa Rabban Asher Shamo Yesuah Thaubodo : " When the Master shall come Whose Name is Jesus ye shall worship." The fifth is, BThVLHRAVIHABChRShThLD IShVO ThAShRVH, Bethulah Raviah Abachar Shethakd Yeshuah Thrashroah : ** I will choose a virgin worthy to bring forth Jesus, and ye shall call her blessed." The sixth is, BOVGTh RTzPIM ASThThR ShGVPI IShVO ThAKLV, Beaugoth Ratzephim Assattar Shegopi Yeshuah Thakelo: **l will hide myself in cake (baked with) coals, for ye shall eat Jesus, My Body." The Qabalistical importance of these •sentences as bearing upon the doctrines of Christianity can hardly be overrated.

13The second form of Notariqon is the exact reverse
-of the first. By this the initials or finals, or both, or the medials, of a sentence, are taken to form a word or words. Thus the Qabalah is called ChKMh NSThRH, Chokhmah Nesethrah, "the secret wisdom ; " and if we take the initials of these two words Ch and N, we form by the .second kind of Notariqon the word ChN, Chen^ " grace." Similarly, from the initials and finals of the words MI lOLH LNV YiSnMiyiH.MilaulahLenoHa-Shamayimah, *" Who shall go up for us to heaven ? " (Deut. xxx. 1 2), are formed MILH, Milah^ "circumcision," and IHVH, the Tetragrammaton, implying that God hath ordained circumcision as the way to heaven.

14Temura is permutation. According to certain
rules, one letter is substituted for another letter pre- ceding or following it in the alphabet, and thus from one word another word of totally different orthography may be formed. Thus the alphabet is bent exactly in half, in :the middle, and one half is put over the other; and then by changing alternately the first letter or the first two letters at the beginning of the second line, twenty- two commutations are produced. These are called the " Table of the Combinations of TzIRVP," Tziruph. For ^example's sake, I will give the method called ALBTh, Albath, thus : II K I T Ch Z V H D G B A M N ft S P Tz Q R Sh Th L Each method takes its name from the first two pairs composing it, the system of pairs of letters being the groundwork of the whole, as either letter in a pair is substi^ted for the other letter. Thus, by Albath, from RVCh, Ruach^ is formed DTzO, Detzau. The names of ithe other twenty-one methods are : ABGTh, AGDTh lO KABBALAH. ADBG, AHBD, AVBH, AZBV, AChBZ, ATBCh, AIBT, AKBI, ALBK, AMBL, ANBM, ASBN, AOBS, APBO, ATzBP, AQBTz, ARBQ, AShBR, and AThBSh. To these must be added the modes ABGD and ALBM. Then comes the '' Rational Table of Tziniph," another set of twenty-two combinations. There are also three "Tables of the Commutations," known respectively as the Right, the Averse, and the Irregular. To make any of these, a square, containing 484 squares, should be made, and the letters written in. For the "Right Table " write the alphabet across from right to left ; in the second row of squares do the same, but begin with B and end with A; in the third begin with G and end with B ; and so on. For the " Averse Table" write the alphabet from right to left backwards, beginning with Th and ending with A ; in the second row begin with Sh and end with Th, &c. The " Irregular Table " would take too long to describe. Besides all these, there is the method called ThShRQ, Thashraq^ which is simply writing a word backwards. There is one more very important form, called the ** Qabalah of the Nine Chambers,*' or AIQ BKR, Aiq Bekar, It is thus formed : Sh L o G M final S V

90090 9

00000 o
Tz final Tz T R K final K N o B o H Q Th Id M I o o D P final P Ch N final Z I have put the numeration of each letter above to show the affinity between the letters in each chamber. Sometimes this is used as a cipher, by taking the portions of the figure to show the letters, they contain, putting one point for the first letter^ two for the second,. &c. Thus the right angle, containing AIQ, will answer for the letter Q if it have three dots or points within it. Again, a square will answerfor H, N, of"K final, accord- ing to whether it has one, two^^or three points respectively placed within it. So also with regard to the other letters^ But there are many other ways of employing the Qabalah of the Niiie Chambers, which I have not space to describe. I will merely mention, as an example, that by the mode of Temura called AThBSh, Athbash, it is found that in Jeremiah xxv. 26, the word ShShK, Sheshakhy symbolizes BBL, Babe l,

15Besides all these rules, there are certain meanings
hidden in the shape of the letters of the Hebrew alpha- bet ; in the form of a particular letter at the end of a word being different from that which it generally bears when it is a final letter, or in a letter being written in the middle of a word in a character generally used only at the end ; in any letter or letters being writtien iti a size smaller or larger than the refst of the manuscript, or in a letter being written-: upside down ; in the variations found in the spelling of certain words, which have a letter more in some places than they have in others ; in peculiarities observed in the position of any of the points or accents, and in certain expressions supposed to be elliptic or redundant.

16For example the shape of the Hebrew letter
Aleph^ A (see Plate L), is said to symbolize a Vau^ V, between a Yod^ I, and a Dalethy D; and thus the letter itself represents the word IVD, Yod. Similarly the shape of the letter He^ H, represents a Dalethy D, with a Yod^ I, written at the lower left-hand corner, &c.

17In Isaiah ix. 6, 7, the word LMRBH, Lemar-
bah^ for multiplying, is written with the character for M final in the middle of the word, instead of with the ordinary initial and Medial M. The consequence of this is that the total numerical value of the word, instead of being 30 + 40 -f- 200 -f 2 + 5 = 277, is 30-f 6oo-f 200

12KABBALAH.
+ 2 + 5 = 837 = by Gematria ThTh ZL, Tat Zai^ the pro- fuse Giver. Thus, by writing the M final instead of the ordinary character, the word is made to bear a different qabalistical meaning.

18In Deuteronomy vi. 4, &c., is the prayer known as
the " Shema Yisrael." It begins, " ShMO IShRAL IHVH ALHINV IHVH AChD, Shemaa Yisraei, Tetragrammaton Elohino Tetragrammaton Achad : "Hear, O Israel, Tetragrammaton your God is Tetragrammaton Unity." In this verse the terminal letter O in ShMO, and the D in AChD are written much larger than the other letters of. the text. The qabalistical symbology contained in this circumstance is thus explained: The letter O, being of the value ot 70, shows that the law may be explained in seventy diflFerent ways, and the D=4 = the four cardinal points and the letters of the Holy Name. The first word, ShMO, has the numerical value of 410, the number of years of the duration of the first temple, <&c. &c. There are many other points worthy of con- sideration in this prayer, but time will not permit me to dwell on them.

19Other examples of deficient and redundant spell-
ing, peculiarities of accent and pointing, &c., will be found in various places in the ensuing work.

20It is to be further noted with regard to the first
word in the Bible, BRAShITh, Berashith, that the first three letters, BRA, are the initial letters of the names of the three persons of the Trinity : BN, Ben^ the Son ; RVCH, JRuach, the Spirit ; and AB, Ab, the Father. Furthermore, the first letter of the Bible is B, which is the initial letter of BRKH, Berakhah, blessing ; and not A, which is that of ARR, Arar^ cursing. Again, the letters of Berashith^ taking their numerical powers, express the number of years between the Creation and the birth of Christ, thus: •B = 2,000, R = 2oo, *A = * Sec note to the numerical values in the Table of the Hebrew Alphabet, &c., Plate I. 1000, Sh = 300, I = 10, and Th = 400 ; total = 391a years, being the time in round numbers. Picus de Mirandola gives the following working out of BRAShITh, BerasMth: — By joining the third letter, A, to the firsts B, AB, ^^= Father, is obtained. If to the first letter B, doubled, the second letter, R, be added, it makes BBR, Bebar=m or through the Son. If all the letters be read except the first, it makes RAShITh, Ra5hiih=the beginning. If with the fourth letter, Sh, the first B and the last Th be connected, it makes ShBTh, Shebeth=t\ie end or rest. If the first three letters be taken, they make BRA, Bera= cresited. If, omitting the first, the three following be taken, they make RASh, Rask=hea.d. If, omitting the two first, the next two be taken, they give ASh, Ash= fire. If the fourth and last be joined, they give ShTh, 5-^/^= foundation. Again, if the second letter be put before the first, it makes RB, -^a^= great. If after the third be placed the fifth and fourth, it gives AISh, Aisk=ma,n. If to the two first be joined the two last, they give BRITh, Beri^k= covensxit. And if the first be added to the last, it gives ThB, TAed, which is sometimes used for TVB, Thod=good.

21Taking the whole of these mystical anagrams in
proper order, Picus makes the following sentence out of this one word BRAShITh : — loafer in filio (aut per filium) principium et finem (sive quietum) creavit caputs ignem, ef fundamentum magni hominis fxdere bono: "Through the Son hath the Father created that Head which is the beginning and the end, the fire-life and the foundation of the supernal man (the Adam Qadmon) by His righteous covenant." Which is a short epitome of the teachings of the " Book of Concealed Mystery." This notice of the literal Qabalah has already extended beyond its proper limits. It was, however, necessary to be thus explicit, as much of the metaphysical reasoning of the ensuing work turns on its application.

22The term " Unwritten Qabalah" is applied to certaiik

14KABBALAH.
knowledge which is never entrusted to writing, but com- municated orally. I may say no more on this point, not even whether I myself have or have not received it. Of course, till the time of Rabbi Schimeon Ben Jochai none of the Qabalah was ever written.

23The Dogmatic Qabalah contains the doctrinal
portion. There are a large number of treatises of various dates and merits which go to make up the written Qaba- lah, but they may be reduced to four heads : (a) The Sepher Yetzirah and its dependencies. (j8) The Zohar with its developments and com- mentaries, (y) The Sepher Sephiroth and its expansions. (8) The Asch Metzareph and its symbolism.

24The SPR ITzIRH, Sepher Yetzirah, or " Book of
Formation," is ascribed to the patriarch Abraham. It treats of the cosmogony as symbolized by the ten numbers and the twenty-two letters of. the alphabet, which it calls the " thirty-two paths." On these latter Rabbi Abraham Ben Dior has written a mystical commentary. The term ** path " is used throughout the Qabalah to signify a hieroglyphical idea, or rather the sphere of ideas, which may be attached to any glyph or symbol.

25The ZHR, Zohar, or " Splendour," besides many
other treatises of less note, contains the following most important books, of which the three first are translated in this volume : (a) The SPR A DTzNIOVThA, Siphra Dtzenioutha, or " Book of Concealed Mystery," which is the root and foundation of the Zohar. (jS) The ADRA RBA QDIShA, Idra Rabba Qadisha or "Greater Holy Assembly:" this is a develop- ment of the " Book of Concealed Mystery." (y) The ADRA ZVTA QDIShA, Idra Zuta Qadisha, or ** Lesser Holy Assembly ; " which is in the nature of a supplement to the " Idra Rabba." These three books treat of the gradual develop- ment of the creative Deity, and with Him the Creation. The text of these works has been annotated by Knorr von Rosenroth (the author of the *'QabalahDenudata,") from the Mantuan, Cremonensian,and LublinensianCodices,which are corrected printed copies ; of these the Man- tuan and Cremonensian are the oldest. A species of commentary is also given, which is distinguished frotti the actual text by being written within parentheses. (8) The pneumatical treatise called BITh ALHIM, Beth ElohitHj or the " House of the Elohim," edited by Rabbi Abraham Cohen Irira, from the doctrines of Rabbi Yitzchaq Loria. It treats of angels, demons, elemental spirits, and souls. (c) The " Book of the Revolutions of Souls " is a peculiar and discursive treatise, and is an expansion of Rabbi Loria's ideas.

26The SPR SPIRVTh, Sepher Sephiroth, or " Book of
the Emanations," describes, so to speak, the gradual evolu- tion of the Deity from negative into positive existence.

27The ASh MTzRP, Asch Metzareph, or " Purifying
Fire," is hermatic and alchemical, and is known to few, and when known is understood by still fewer.

28The principal doctrines of the Qabalah are designed
to solve the following problems : — (a) The Supreme Being, His nature and attributes. {fi) The Cosmogony. (y) The creation of angels and man. (8) The destiny of man and angels. (c) The nature of the soul. (f) The nature of angels, demons, and elementals. (17) Thejmport of the rftvftalpH law. {9) TSe transcendental symbolism of numerals. (t) The peculiar mysteries contained in the Hebrew letters. (k) The equilibrium of contraries.

29The " Book of Concealed Mystery " opens with these

16 KABBALAH
words : " The Book of Concealed Mystery is the book of the equilibrium of balance." What is here meant by the terms "equilibrium of balance*'? Equilibrium is that harmony which results from the analogy of con- traries, it is the dead centre where, the opposition of opposing forces being equal in strength, rest succeeds motion. It is the central point. It is the '* point within the circle " of ancient symbolism. It is the living synthesis of counterbalanced power. Thus form may be described as the equilibrium of light and shade ; take away either factor, and form is viewless. The term balance is applied to the two opposite natures in each triad of the Sephiroth, their equilibrium forming the third Sephira in each ternary. I shall recur again to this subject in explaining the Sephiroth. This doctrine of equilibrium and balance is a fundamental qabalistical idea.

30The "Book of Concealed Mystery" goes on to
state that this " Equilibrium hangeth in that region which is negatively existent." What is negative existence ? What is positive existence ? The distinction between these two is another fundamental idea. To define negative existence clearly is impossible, for when it is distinctly defined it ceases to be negative existence ; it is then negative existence passing into static condition. Therefore wisely have the Qabalists shut out from mortal comprehension the primal A IN, Ain^ the negatively existent One, and the AIN SVP, Ain Soph^ the limitless Expansion ; while of even the AIN SVP AVR, Ain Soph Aur^ the illimitable Light, only a dim conception can be formed. Yet, if we think deeply, we shall see that such must be the primal forms of the unknowable and name- less One, whom we, in 'the more manifest form speak of as God. He is the Absolute. But how define the Absolute ? Even as we define it, it slips from our grasp, for it ceases when defined to be the Absolute. Shall we then say that the Negative, the Limitless, the Absolute are, logically speaking, absurd, since they are ideas which our reason INTROD UCTION. 1 7 cannot define? No; for could we define them, we should make them, so to speak, contained by our reason, and therefore not superior to it; for a subject to be capable of definition it is requisite that certain limits should be assignable to it. How then can we limit the Illimitable ?

31The first principle and axiom of the Qabalah is
the name of the Deity, translated in our version of the Bible, "I am that I am," AHIH AShR AHIH, Eheieh Asher Eheieh. A better translation is, ** Existence is existence," or " I am He who is."

32Eliphaz Levi Zahed, that great philosopher and
Qabalist of the present century, says in his ** Histoire de la Magie " (bk. i. ch. 7) : " The Qabalists have a horror of everything that resembles idolatry ; they, how- ever, ascribe the human form to God, but it is a purely hieroglyphical figure. They consider God as the intelligent, living, and loving Infinite One. He is for them neither the collection of other beings, nor the abstraction of existence, nor a philosophically definable being. He is in all, distinct from all, and greater than all. His very name is ineffable; and yet this name only expresses the human ideal of His Divinity. What God is in Himself it is not given to man to know. God is the absolute of faith ; existence is the absolute of reason, existence exists by itself, and because it exists. The reason of the existence of existence is existence itself. We may ask, * Why does any particular thing exist ? * that is, * Why does such or such a thing exist ? * But we cannot ask, without its being absurd to do so, ' Why does existence exist ? ' For this would be to suppose existence prior to existence." Again, the same author says {ibid. bk. iii. ch. 2) : " To say, ' I will believe when the truth of the dogma shall be scientifically proved to me,' is the same as to say, ' I will believe when I have nothing more to believe, and when the dogma shall be destroyed as dogma by becoming a scientific theorem.' c

18 KABBALAH.
That is to say, in other words : * I will only admit the Infinite when it shall have been explained, determined, circumscribed, and defined for my benefit ; in one word, when it has become finite. I will then believe in the Infinite when I am sure that the Infinite does not exist. I will believe in the vastness of the ocean when I shall have seen it put into bottles.' But when a thing has been clearly proved and made comprehensible to you, you will no longer believe it — you will know it."

33In the " Bhagavadgitl," ch. ix., it is said : «* I zixk
Immortality and also death ; and I, O Arguna !. am that which is and that which is not." * And again (ch. ix.) r '< And, O descendant of Bharata I see wonders in numbers,, unseen before. Within my body, O Gud^esa I see to-day the whole universe, including everything movable and immovable, all in one." And again [ibid,") Arguna said : ** O Infinite Lord of the Gods ! O Thou who pervadest the universe ! Thou art the Indestructible, that which is, that which is not, and what is beyond them. Thou art the Primal God, the Ancient One ; Thou are the highest support of this universe. By Thee is this universe per- vaded, O Thou of the infinite forms .... Thou art of infinite power, of unmeasured glory; Thou pervadest all^ and therefore Thou art all ! "

34The idea of negative existence can then exist as
an 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 can- not be at all ; it never has existed, it never does exist, it never will exist. But negative existence bears hidden in * Or, *' which exists negatively." 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-sto."

35But between two ideas so different as those of
negative and positive existence a certain nexus, or con- necting-link, is required, and hence we arrive at the form which is called potential existence, which while more nearly approaching positive existence, will still scarcely admit of clear definition. It is existence in its possible fornii. 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.

36But, 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 exis- tence, 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.

37Thus, 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

20KABBALAH.
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 be- yond thy comprehension, however wise thou art ; as for us, who are His ministers, how small a part are we of Him ! "

38There are three qahalistical 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 the negative exist- ence is the AIN, ^/>i= 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 Aur= 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 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 o represents the Negative, and the i the Unity. Thus, then, the limitless ocean of negative light does not proceed from a centre, for it is centrehsSy but it concentrates a centre, which is the number one of the manifested Sephiroth, Kether, the Crown, the First Sephira ; which therefore may be said to be the Malkuth or number ten of the hidden Sephiroth. (See Plate II.). Thus, *' Kether is in Malkuth, and Malkuth is in Kether." Or, as an alchemical author of great repute (Thomas Vaughan, better known as Eugenius Philalethes) says,* * *• Euphrates ; or, The Waters of the East." o a: ^ Q. UJ ^ iO oc: X LJ a. 1 Q O — . f X to 1 GC : ^^M. 1 U. i X H UJ L9 Z oc — LLi -* T < ^ -J LXJ :ac E k: — D o •- z c p aC < oc J h— C z o o J > o cs o o |2 V) \ / V I ; I < I \ I \ •\ ^- \ \ \ \ Q. O 0) O/

1< to ; <
X \ \ 1 O \ \ \ cl/ / ^'1 ' I I I « \ / ^ .^' .-- INTRO D UCTION. 2 1 apparently quoting from Proclus: "That the heaven is in the earth, but after an earthly manner ; and that the earth is in the heaven, but after a heavenly manner." But inasmuch as negative existence is a subject incapable of definition, as I have before shown, it is rather con- sidered by the Qabalists as depending back from the number of unity than as a separate consideration there- from; wherefore they frequently apply the same terms and epithets indiscriminately to either. Such epithets are ** The Concealed of the Concealed," " The Ancient of the Ancient Ones," the " Most Holy Ancient One," &c.

39I must now explain the real meaning of the terms
Sephira and Sephiroth. The first is singular, the second is plural. The best rendering of the word is " numerical emanation." There are ten Sephiroth, which are the most abstract forms of the ten numbers of the decimal scale — i^.f the numbers i, 2, 3, 4, 5, 6, 7, 8, 9, 10. Therefore, as in the higher mathematics we reason of numbers in their abstract sense, so in the Qabalah we reason of the Deity by the abstract forms of the numbers s in other words, by the SPIRVTh, Sephiroth. It was from this ancient Oriental theory that Pythagoras derived his numerical symbolic ideas.

40Among these Sephiroth, jointly and severally, we
find the development of the persons and attributes of God. Of these some are male and some female. Now, for some reason or other best known to themselves, the trans- lators of the Bible have carefully crowded out of existence and smothered up every reference to the fact that the Deity is both masculine and feminine. They have trans- lated a feminme plural by a masculine singular in the case of the word Elohim. They have, however, left an inadvertent admission of their knowledge that it was plural in Gen. iv. 26; ''And Elohim said: Let Us make man." Again (v. 27), how could Adam be made in the image of the Elohim, male and female, unless the Elohim were male and female also? The word Elohim

22KABBALAH.
is a plural formed from the feminine singular ALH, Eloh^ by adding IM to the word. But inasmuch as IM is usually the termination of the masculine plural, and is here added to a feminine noun, it gives to the word Elohim the sense of a female potency united to a mascu- line idea, and thereby capable of producing an offspring. Now, we hear much of the Father and the Son, but we hear nothing of the Mother in the ordinary religions ot the day. But in the Qabalah we find that the Ancient of Days conforms Himself simultaneously into the Father and the Mother, and thus begets the Son. Now, this Mother is Elohim. Again, we are usually told that the Holy Spirit is masculine. But the word RVCh, Ruack, Spirit, is feminine, as appears from the following passage of the Sepher Yetzirah : " AChTh RVCh ALHIM ChHM, Ackath {feminine^ not Achad^ masculine) Ruach Elohim Chiim : One is She the Spirit of the Elohim of Life."

41Now, we find that before the Deity conformed
Himself thus — i.e,^ as male and female — that the worlds of the universe could not subsist, or, in the words of Genesis, "The earth was formless and void." These prior worlds are considered to be symbolized by the *' kings who reigned in Edom before there reigned a king in Israel," and they are therefore spoken of in the Qabalah as the " Edomite kings." This will be found fully explained in various parts of this work. 42, We now come to the consideration of the first Sephira, or the Number One, the Monad of Pythagoras. In this number are the other nine hidden. It is indivisible, it is also incapable of multiplication; divide I by itself and it still remains i, multiply i by itself and it is still i and unchanged. Thus it is a fitting representative of the great unchangeable Father of all. Now this number of unity has a twofold nature, and thus forms, as it were, the link between the negative and the positive. In its unchangeable one-ness it is scarcely a number; but in its property of capability of addition it may be called the first number of a numerical series. Now, the zero, o, is incapable even of addition, just as also is negative existence. How, then, if i can neither be multiplied nor divided, is another i to be obtained to add to it ; in other words, how is the number 2 to be found ? By reflection of itself. For though o be in- capable of defiaition, i is definable. And the effect ot a definition is to form an Eidolon, duplicate, or image, of the thing defined. Thus, then, we obtain a duad com- posed of I and its reflection. Now also we have tht convnencement of a vibration established, for the number I vibrates alternately from changelessness to definition, and back to changelessness again. Thus, then, is it the father of all numbers, and a fitting type of the Father of all things. The name of the first Sephira is. KThR, Keiher^ the Crown. The Divine Name attributed to it is the Name of the Father given in Exod. iii. 4 : AHIH, Eheieh^ I am. It signifies Existence. Among the Epithets applied to it, as containing in itself the idea of negative existence depending back from it, are : TMIRA DTMIRIN, Temira De-Temirin, the Con- cealed of the Concealed. OThIQA DOThIQIN, Authiqa De-Authiqin, the Ancient of the Ancient Ones. OTttlQA QDIShA, Authiqa Qadiska, the Most Holy Ancient One. OThIQA, Authiqa^ the Ancient One. OThIQ IVMIN, Authiq lomin, the Ancient of Days. It is also called : NQDH RAShVNH, Nequdah Rashunah, the Pri- mordial Point. NQDH PShVIh, Nequdah Peshutah, the Smooth Point. RIShA HVVRH, Risha Havurah, the White Head. RVM MOLH, Rom Meolah, the Inscrutable Height.

24KABBALAH.
Besides all these there is another very important name applied to this Sephira as representing the great Father of all things. It is ARIK ANPIN, Arikh Anfin, the Vast Countenance, or Macroprosopus. Of 'Him it is said that He is partly concealed (in the sense of His connec- tion with the negative existence) and ipartly manifest (as a positive Sephira). Hence the symbolism of the Vast Countenance is that of a profile wherein one side only of the countenance is seen ; or, as it is said in the Qabalah, ''in Him all is right side." I shall refer to this title again. The whole ten Sephiroth represent the Heavenly Man, or Primordial Being, ADM OILAH, Adam Auilah, Under this Sephira are classed the angelic order of ChIVTh HQDSh, Chioth Ha-Qadesh, holy living-crea- tures, the kerubim or sphinxes of EzekiePs vision and of the Apocalypse of John. These are represented in the Zodiac by the four signs, Taurus, Leo, Scorpio, and Aquarius — the Bull, Lion, Eagle, and Man : Scorpio, as a good emblem, being symbolized by the eagle, as an evil emblem by the scorpion, and as of a mixed nature by the snake. This first Sephira contained the other nine, and pro- duced them in succession, thus : —

43The number 2, or the Duad. The name of the
second Sephira is ChKMH, Chokmah, Wisdom, a mascu- line active potency reflected from Kether, as I have before explained. This Sephira is the active and evident Father, to whom the Mother is united, who is the number

3This second Sephira is represented by the Divine
Names, IH, Yahy and IHVH ; and among the angelic hosts by AVPNIM, Auphanim, the Wheels (Ezek. i.). It is also called AB, Ab^ the Father.

44The third Sephira, or Triad, is a feminine passive
potency, called BINH, Binahy the Understanding, who is co-equal with Chokmah. For Chokmah, the number 2, is like two straight lines which can never enclose a space, and therefore it is powerless till the number 3 forms the triangle. Thus this Sephira completes and makes evident the supernal Trinity. It is also called AMA^ Ama^ Mother, and AIMA, Aima^ the great productive Mother, who is eternally conjoined with AB, the Father, for the mjtintenance of the universe in order. There- fore is she the most evident form in whom we can know the Father, and therefore is she worthy of all honour. She is the supernal Mother, co-equal with Chokmah, and the great feminine form of God, the Elohim, in whose image man and woman are created, according to the teaching of the Qabalah, equal before God, Woman is equal with man^ and certainly not inferior to hiiUy as it has been the persistent endeavour of so-called Christians to make her. Aima is the woman described in the Apocalypse (ch. xii.). This third Sephira is also sometimes called the great sea. To her are attributed the Divine names, ALHIM, Elohim, and IHVH ALHIM ; and the angelic order, ARALIM, Aralim, the Thrones. She is the supernal Mother, as distinguished from Malkuth, the inferior Mother, Bride, and Queen.

45The number 4. This union of the second and
third Sephiroth produced ChSD, Chesed, Mercy or Love also called GDVLH, Gedulah, Greatness or Magnificence ; a masculine potency represented by the Divine Name AL, El, the Mighty One, and the angelic name, ChShMLIM, Chashmalim, Scintillating Flames (Ezek, iv. 4).

46The number 5. From this emaaated the feminine
passive potency GBVRH, Geburah, strength or fortitude \ or DIN, Deen, Justice ; represented by the Divine Names, ALHIM GBVR, and ALH, Eloh, and the angelic name ShRPIM, Seraphim (Isa, vi. 6). This Sephira is also called PChD, PachadyJS^x.

47The number 6. And from these two issued the unit-
ing Sephira, J^I^ARTh, Jiphereth, Beauty or Mildness,, represented by the Divine Name ALVH VDOTh, Eloah a6 KABBALAH. Va-Daathy and the angelic names, S/unangm, ShNANIM (Ps. Ixviii. i8), or MLKIM, Melakim, kings. Thus by the union of justice and mercy we obtain beauty or clemency, and the second trinity of the Sephiroth is complete. This Sephira, or " Path," or " Numeration " — for by these latter appellations the emanations are some- times called — together with the fourth, fifth, seventh, eighth, and ninth Sephiroth, is spoken of as ZOIR AN PIN, Zauir Anpin^ the Lesser Countenance, or Micro- prosopus, by way of antithesis to Macroprosopus, or the Vast Countenance, which is one of the names of Kether, the first Sephira. The sixth Sephiroth of which Zauir Anpin is composed, are then called His six members. He is also called MLK, Melekhy the King.

48The number 7, The seventh Sephira is NT^Ch,
Netzach^ or Firmness and Victory, corresponding to the. Divine ^KtnB Jehovah Tzabaoth, IHVH TzBAVTh, the Lord of Armies, and the angelic names ALHIM, Elohim^ gods, and ThRShIShIM, Tharshisim^ the brilliant ones (Dan. X. 6).

49The number 8. Thence proceeded the feminine
passive potency HVD, Hody Splendour, answering to the Divine Name ALHIM TzBAVTh, Elohim Ttabaoth, the Gods of Armies, and among the angels to BNI ALHIM, Beni Elohim^ the sons of the Gods (Gen. vi. 4).

50The number 9. These two produced ISVD,
Yesody the Foundation or Basis, represented by AL ChI, El Chaiy the Mighty Living One, and ShDI, Shadddi ; and among the angels by AShIM, Aishtm^ the Flames (Ps. civ. 4), yielding the third Trinity of the Sephiroth.

51The number 10. From this ninth Sephira came
the tenth and last, thus completing the decad of the numbers. It is called MLKVTh, Malkuthj the Kingdom, and also the Queen, Matrona, the inferior Mother, the Bride of Microprosopus ; and ShKINH, Shekinah^ represented by the Divine Name Adonaiy ADNI, and among the angelic hosts by the kerubim, KRVBIM. Now, each of these Sephiroth will be in a certain degree androgynous, for it will be feminine or receptive with regard to the Sephira which immediately precedes it in the sephirotic scale, and masculine or transmissive with regard to the Sephira which immediately follows it. But there is no Sephira anterior to Kether, nor is there a Sephira which succeeds Malkuth. By these remarks it will be under- stood how Chokmah is a feminine noun, though mark- ing a masculine Sephira. The connecting-link of the Sephiroth is the Ruach, spirit, from Mezla, the hidden influence.

52I will now add a few more remarks on the qaba-
listical meaning of the term MThQLA, Metheqela^ bal- ance. In each of the three trinities or triads of the Sephiroth is a duad of opposite sexes, and a uniting in- telligence which is the result. In this, the masculine and feminine potencies are regarded as the two scales of the balance, and the uniting Sephira as the beam which joins them. Thus, then, the term balance may be said Xi;^ symbolize the Triune, Trinity in Unity, and the Unity represented by the central point of the beam. But, again, in the Sephiroth there is a triple Trinity, the upper, lower, and middle. Now, these three are repre- rsented thus: the supernal, or highest, by the Crown^ Kether ; the middle by the King, and the inferior by the Queen ; which will be the greatest trinity. And the earthly correlatives of these will be the primum mobile^ the sun and the moon. Here we at once find alchemical jsymbolism.

53Now in the world the Sephiroth are represented by :
(i) RAShITh HGLGLIM, RasMth Ha-Galgalim, the commencement of whirling motions, the primum mobile (2) MSLVTh, Maslothy the sphere of the Zodiac. (3) ShBThAI, 5Aa^^tf///rt«', rest, Saturn. <4) TzDQ, Tzedeq^ righteousness, Jupiter. {5) MADIM, il/a^//», vehement strength. Mars. (6) ShMSh, Shemeshyikit. solar light, the Sun. (7) NVGH, Nogahy glittering splendour, Venus.

28KABBALAH.
(8) KVKB, Kokab, the stellar light, Mercury. (9) L6NH, Levanahf the lunar flame, the Moon. (10) ChLM ISVDVTh, Cholom Yesodoth, the breaker of the foundations, the elements.

54The Sephiroth are further divided into three
.jgillars — the right-hand Pillar of Mercy, consisting of the second, fourth, and seventh emanations; the left-hand Pillar of Judgment, consisting of the third, fifth, and eighth; and the middle Pillar of Mildness, consisting ot the first, sixth, ninth, and tenth emanations.

55In their totality and unity the ten Sephiroth
represent the archetypal man, ADM QDMVN, Adam Qadrnon^ the Protogonos. In looking at the Sephiroth constituting the first triad, it is evident that they repre- sent the intellect; and hence this triad is called the intellectual world, OVLM MVShKL, Olahm MevshekaL The second triad corresponds to the moral world, OVLM MVRGSh, Olahm Morgash. The third represents power and stability, and is therefore called the material world, OVLM HMVTBO, Oiahm Ha-Mevetbau. These three aspects are called the faces, ANPIN, Anpin, Thus is the tree of life, OTz ChIIM, Oiz Chaiim^ formed; the first triad being placed above, the second and third below, in such a manner that the three masculine Sephiroth are on the right, three feminine on the left, whilst the four uniting Sephiroth occupy the centre* This is the qabalistical ** tree of life," on which all things depend. There is considerable analogy between this and the tree Yggdrasil of the Scandinavians.

56I have already remarked that there is one trinity
which comprises all the Sephiroth, and that it consists of the crown, the king, and the queen. (In some senses this is the Christian Trinity of Father, Son, and Holy Spirit, which in-^their highest divine nature are sym- bolized by the first three Sephiroth, Kether, Chokmah, and Binah.) It is the Trinity which created the world, or, in qabalistic language, the universe was born from the X J> )- o < is CO < t- r- S X h- n / "> i \ T tu -ii H -^ s Q T § "K / union of the crowned king and queen. But according to the Qabalahy before the complete form of the heavenly man (the ten Sephiroth) was produced, there were cer- tain primordial worlds created, but these could not subsist, as the equilibrium of balance was not yet perfect, and they were convulsed by the unbalanced force and destroyed. These primordial worlds are called the '•kings of ancient time," and the "kings of Edom who reigned before the monarchs of Israel." In this sense, Edom is the world of unbalanced force, and Israel is the balanced Sephiroth (Gen. xxxvi. 31). This important fact, that worlds were created and destroyed prior to the present creation, is again and again reiterated in the Zohar.

57Now the Sephiroth are also called the World
of Emanations, or the Atziluthic World, or archetypsd world, OVLM ATzILVTh, Olahm Atziloth ; and this world gave birth to three other worlds, each containing a repetition of the Sephiroth, but in a descending scale of brightness.

58The second world is the B riati c world, OVLM
HBRIAH, Olahm Ha-Briah, the world of creation, also called KVRSIA, Khorsia^ the throne. It is an imme-* diate emanation from the world of Atziloth, whose ten Sephiroth are reflected herein, and are consequently more limited, though they are still of the purest nature, and without any admixture of matter.

59The third is the Jetziratic world, OVLM
HITzIRH, Olahm Ha-Yetzirah^ or world of formation and of angels, which proceeds from Briah, and though less refined in substance, is still without matter. It is in this angelic world where those intelligent and in- corporeal beings reside who are wrapped in a luminous garment, and who assume a form when they appear unto man.

60The fourth is the Asiatic world, OVLM HO-
ShIH, Olahm Ha-Asia^ the world of action, called

30KABBALAH.
also the world of shells, OVLM HQLIPVTh, Olahitt Ha-Qliphoth^ which is this world of matter, made up of the grosser elements of the other three. In it is also the abode of the evil spirits which are called *' the shells '• by the Qabalab, QLIPVTH, QUphoth, material shells. The devils are also divided into ten classes, and have suitable habitations. (See Table.) 6i. The Demons are the grossest and most deficient of all forms. Their ten degrees answer to the decad of the Sephiroth, but in inverse ratio, as darkness aiid impurity increase with the descent of each degree. Th^ two first are nothing but absence of visible form and organization. The third is the abode of darkness. Next follow seven Hells occupied by those demons which represent incarnate human vices, and torture those who have given themselves up to such vices in earth-life. Their prince is Samaely SMAL, the angel of poison and of death. His wife is the harlot, or woman of whoredom, AShTh ZNVNIM, Isheth Zenunim; and united they are called the beast, CHIVA, Ckioa. Thus the infernal trinity is completed, which is, so to speak, the averse and caricature of the supernal Creative One. Samael is considered to be identical with Satan.

62The name of the Deity, which we call Jehovah, is
in Hebrew a name of four letters, IHVH ; and the true pronunciation of it is known to very few. I myself know some score of different mystical pronunciations of it. The true pronunciation is a most secret arcanum, and is a secret of secrets. " He who can rightly pro- nounce it, causeth heaven and earth to tremble, for it is the name which rusheth through the universe." There- fore when a devout Jew comes upon it in reading the Scripture, he either does not attempt to pronounce it, but instead makes a short pause, or else he substitutes for it the name Adonat\ ADNI, Lord. The radical meaning of the word is "to be," and it is thus, like Kl-ilH, Eheieh, a glyph of existence. It is capable of twelve transposi- .uvur^ddv^ -0 "-^^ '^''^ "^^ ■V X o HioniiJ-^

30KABBALAH.
also the world of shells, OVLM HQLIPVTh, Olahm Ha-Qliphoth, which is this world ot matter, made up of the grosser elements of the other three. In it is also the abode of the evil spirits which are called " the shells" by the Qabalah, QLIPVTH, QHphoth, material shells. The devils are also divided into ten classes, and have suitable habitations. (See Table.) 6i. The Demons are the grossest and most deficient of all forms. Their ten degrees answer to the decad of the Sephirotb, but in inverse ratio, as darkness aiid impurity increase with the descent of each degree. Th4 two first are nothing but absence of visible form and organization. The third ts the abode of darkness. Next follow seven Hells occupied by those demons which represent incarnate human vices, and torture those :who have given themselves up to such vices in earth-life. Their prince is Samaei, SMAL, the angel of poison and of death. His wife is the harlot, or woman of whoredom, AShTm ZNVNIM, hMh Zenunim; and united tbey are called the beast, CHIVA, CHoa. Thus the infernal trinity is completed, which is, so to speak, the averse and caricature of the supernal Creative One. Samaei is considered to be identical with Satan.

63The name of the Deity, which we call Jehovah, is
in Hebrew a name of four letters, IHVH ; and the tnta pronunciation of it is known to ve know some score of diflerent mysttca it. The true pronunciation is a mc and is a secret of secrets. " He wbi nounce it, canseth heaven and earth t the name which rusheth through the fore when a devout Jew comes upon Scripture, he either does not attempt instead makes a short pause, or else \ the name ^rfcnur, ADNI, Lord. The the word is " to be," and it is thus, 1 a glyph of existence. It is capable of twi

30KABBALAH.
also the world of shells, OVLM HQLIPVTh, Oiahm Ha-Qlipkotk, which is this world ot matter, made up of the grosser elements of the other three. In it is also the abode of the evil spirits which are called " the shells " by the Qabalah, QLIPVTH, QUpkoih, material shells. The devils are also divided into tea classes, and have suitable habitations. (See Table.) 6i. The Demons are the grossest and most defident of all forms. Their ten degrees answer to the decad of the Sephirotb, but in inverse ratio, as darkness ud impurity increase with the descent of each degree. ThA two first are nothing but absence of visible form and organization. The third is the abode of darkness. Next follow seven Hells occupied by those demons which represent incarnate human vices, and torture those , who have given themselves up to such vices in eartb-lifisi Their prince is Samae/, SMAL, the angel of poison and of death. His wife is the harlot, or v ' — ' ' — AShTh ZNVNIM, Isketh Zenunim are called the beast, CHIVA, Ckioa. trinity is completed, which is, so t and caricature of the supernal Great considered to be identical with Satan.

63The name of the Deity, whicfa
in Hebrew a name of four letters, I] pronunciation of it is known to v know some score of different mystic it. The true pronunciation is a m and is a secret of secrets, " He wl nounce it, causeth heaven and earth the name which rusheth through the fore when a devout Jew comes upo Scripture, he either does not attempt instead makes a short pause, or else the name Adonai, ADNI, L.ord. The the word is " to be," and it is thus, a glyph of existence. It is capable O 1, Yod. H, The Plate VI PLATE ILLUSTRATING THE ANALOGY BETWEEN THE SOUL. THE LETTERS OF TETRAGRAM MATON.A THE FOUF WORLDS Chi€tJt the iMhfjtFortn. fromAtzUaih ihl^, iltim italic, ivuUfLneihlt, CdLcoy CompreJtensihLc'OoeL T^urefon tke^ArchetypalWorli; iksrefore the a uv the Soul, of the- Ore^lA^soluU' I a7u»ioffous to Afitcroprosopus JdkscA^imah Hit 5tco9ulFormfimii3riahi creaUveide€i>i tkeasptraiwn- to fke^hf- aMtilo^ous to the Idters I H canjo^njetL eotuuclu^ hnJi 'betweeH^MncroitnsooHi Faiker andike^ lA^^ World of CnkHonHtks kicker ftmnt ., w ^ — ., \of{ahi^, OkC', iit tJioSouJU Tfurofon AT "" X "2 ?* I ^Briah tbexisUnl GmsmistaniuU,tkk JVesCfuznuUk. ^jatufMu^opnfJopus, th^Smpernal SufffrnatMhlhor. RiuicfuVify tkir^I Fornv. from the Mind, theBeasoningThv^w of 0€H^anit£^iL' the^Flower iotd' Conclusion. There fore^iuuio the- YeiziraA, the WorU of FormatU thtU which possesses theKnowle ofBefuUtion L iwuktUo n. Dediuh ^ous to iheUtter V Mioroprosop oon^ Yufh^sch. ihe fourth Form \fattnalWorUL: iJie XfmpUMon^ of all- vower in. the Soul- the- Passions uppetvtes . cumiJoaous lo /inaZ, 'fiieBnJe ihelamh^ We ^who is tlie^- IrontAsiah^ the/ roalizaUon- and, things tltat^ Mrhich represe^A and^ Physical' TTierelore^ th^leUer H ofMierofnoso^ ofthe^Apocahp^ sunvofcJc. (Tofacepaf« 35) INTROD UCTION. different bodies ; if therefore in this mortal life the male half encounters the female half, a strong attachment springs up between them, and hence it is said that in marriage the separated halves are again conjoined ; and the hidden forms of the soul are akin to the kerubim.

72But this foregoing triple division of the soul is
only applicable to the triple form of the intellectual, moral, and material. Let us not lose sight of the great qabalistical idea, that the trinity is always completed by and finds its realization in the quaternary ; that is, IHV com- pleted and realized in IHVH — the trinity of Crown ; King ; Father ; Son ; Absolute ; Formation ; completed by the quaternary of — Queen; Spirit ; Realization ; Absolute One Macroprosopus, the Vast Countenance Atziloth Archetypal Father and Mother Father and Mother Briah Creative Son Microprosopus, the Lesser Countenance Yetzirah Formative Bride. ^ Malkuth, the Queen and Bride. Asiah. Material. And to these four the soul answers in the following four forms : — Chiah to Atziloth ; Neschamah to Briah ; Ruach to Yetzirah ; and Nephesch to Asiah. See subjoined plate illustrating the analogy between the soul, the letters of the Tetragrammaton, and the four worlds.

73But Chiah is in the soul the archetypal form
analogous to Macroprosopus. Wherefore Neschamah, Ruach, and Nephesch represent as it were by themselves the Tetragrammaton, without Chiah, which is nevertheless symbolized ''in the uppermost point of the \^yod^^ of the soul ; as Macroprosopus is said to be symbolized by the uppermost point of the I,^e?rf, of IHVH. For ^^yodol the Ancient One is hidden and concealed."

74I select the following resume of the qabalistical
teachings regarding the nature of the soul from Eliphaz

36KABBALAH.
Levi's '' Clef des Myst^res/' as also the accompanying plate. This gives the chief heads of the ideas of Rabbi Moses Korduero and of Rabbi Yitzchaq Loria. " The soul is a veiled light. This light is triple : " Neschamah=the pure spirit ; " Ruach = the soul or spirit ; " Nephesch=the plastic mediator. ; .. " The veil of the soul is the shell of the image. " The image is double because it reflects alike the good and the evil angel of the soul. ''Nephesch is immortal by renewal of itself through the destruction of forms ; ** Ruach is progressive through the evolution of ideas; '' Neschamah is progressive without forgetfulness and without destruction. " There are three habitations of souls : — ** The Abyss of Life ; " The superior Eden ; " The inferior Eden." ''The image Tzelem is a sphinx which propounds the enigma of life. ''The fatal image (/.^., that which succumbs to the outer) endows Nephesch with his attributes, but Ruach can substitute the image conquered by the inspirations of Neschamah. " The body is the veil of Nephesch, Nephesch is the veil of Ruach, Ruach is the veil of the shroud of Neschamah. "Light personifies itself by veiling itself, and the personification is only stable when the veil is perfect. " This perfection upon earth is relative to the universal soul of the earth (/.^,, as the macrocosm or greater worlds so the microcosm or lesser worlds which is ntan), " There are three atmospheres for the souls. "The third atmosphere finishes where the planetary attraction of the other worlds commences. wm mm Plate V PLATE SHOWING THE FORMATION OF THE SOUL. &9 /"FromCfj^cUs Mf/steres' by EUphaz Levi ZaJutL) Tke^ Good AngeL MIKAL Michach of ihC' SouJy. TTi^Evi/.AfUfci/. SMAL SanicieZ' of th^ SouV. Xz CM Xx l:m (To face pa^e 37^ " Souls perfected on this earth pass on to another station. " After traversing the planets they come to the sun ; then they ascend into another universe and recommence their planetary evolution from world to world and from sun to sun. '' In the suns they remember, and in the planets they forget. ''The solar lives are the days of eternal life, and the planetary lives are the nights with their dreams. ''Angels are luminous emanations personified, not by trial and veil, but by divine influence and reflex. "The angels aspire to become men, for the perfect man, the man-God,* is above every angel. " The planetary lives are composed of ten dreams of a hundred years each, and each solar life is a thousand years ; therefore is it said that a thousand years are in the sight of God as one day. " Every week — that is, every fourteen thousand years — the soul bathes itself and reposes in the jubilee dream of forgetfulness. "On waking therefrom it has forgotten the evil and only remembers the good."

75In the accompanying plate of the formation of the
soul there will be seen in the upper part three circles, representing the three parts known as Neschamah, Ruach, and Nephesch. From Ruach and Nephesch, influenced by the good aspirations ot Neschamah, proceeds Michael, the good angel of the soul; that is to say, the synthetical hieroglyph of the good ideas, or, in the esoteric Buddhist phraseology, the "Good Karma" of a man. From Nephesch dominating Ruach, and un- influenced by the good aspirations of Neschamah, proceeds Samael, the evil angel of the soul ; that is to say, the synthetical hieroglyph of the evil ideas, the "evil * As distinguished from the God-man. mmvmm

38KABBALAH.
Karma" of a man. And the Tzelem, or image, is double, for it reflects alike Michael and Samael.

76The following is Dr. Jellinek's* analysis of the
sephirotic ideas, according to the ethics of Spinoza: —

1Dbpinition. — By the Being who is the cause
and governor of all things I understand the Ain Soph — ue,y a Being infinite, boundless, absolutely identical with itself, united in itself, without attributes, will, intention, desire, thought, word, or deed.

2Definition. — By Sephiroth I understand the
potencies which emanated from the Absolute, Ain Soph, all entities limited by quantity, which, like the will, without changing its nature, wills diverse objects that are the possibilities of multifarious things. I. Proposition. — The primary cause and governor of the world is the Ain Soph, who is both immanent and transcendent. {a) Proof. — Each effect has a cause, and every- thing which has order and design has a governor. {b) Proof. — Everything visible has a limit, what is limited is finite, what is finite is not absolutely identical ; the primary cause of the world is invisible, therefore unlimited, infinite, absolutely identical — Z.^., he is the Ain Soph, {c) Proof. — As the primary cause of the world is infinite, nothing can exist without (extra) him ; hence he is immanent. Schoiion. — As the Ain Soph is invisible and exalted, it is the root of both faith and unbelief. II. Proposition. — ^The Sephiroth are the medium between the absolute Ain Soph and the real world. Proof. — As the real world is limited and not perfect, it cannot directly proceed from the Ain Soph ; still the Ain Soph must exercise his influence over it, or his perfection would cease. Hence the Sephiroth, which, in their intimate connection with * '* Beitrage zur Geschichte der Kabbalah, Erstes Heft." Leipzig. 1852. the Ain Soph^ are perfect, and in their severance are imperfect, must be the medium. Scholion. — Since all existing things originated by means of the Sephiroth^ there are a higher, a middle, and a lower degree of the real world. ( Vide infra^ Proposition VI.) III. — Proposition. — There are ten intermediate Sephiroth, Proof. — All bodies have three dimensions, each of which repeats the other (3x3); and bj adding thereto space generally, we obtain the number fen. As the Sephiroth are the potencies of all that is limited they must be ten. {a) Scholion, — The number ten does not contradict the absolute unity of the Ain Soph ; as one is the basis of all numbers, plurality proceeds from unity, the germs contain the development, just as fire, flame, sparks, and colour have one basis, though they differ from one another. {b) Scholion, — Just as cogitation or thought, and even the mind as a cogitated object, is limited, becomes con- crete, and has a measure, although /2/ri^ thought proceeds from the Ain Soph; so limit, measure, and concretion are the attributes oi the Sephiroth. IV. Proposition. — The Sephiroth are emanations, and not creations.

1Proof. — As the absolute Ain Soph is perfect, the
Sephiroth proceeding there&om must also be perfect ; hence they are not created.

2Proof.— All created objects diminish by abstrac-
tion; the Sephiroth do not lessen, as their activity never ceases ; hence they cannot be created. Scholion, — The first Sephira was in the Ain Soph as a power before it became a reality ; then the second Sephira emanated as a potency for the intellectual world ; and afterwards the other Sephiroth emanated for the moral and material worlds. This, however, does not imply a c wmmrwmmf^Kmmmmmm^mm

40KABBALAH.
prius zxidi posteHuSy or a gradation in the Ain Soph^ but just as a light whose kindled lights, which shine sooner and later, and variously, so it embraces all in a unity. V, Proposition. — The Sephiroth are both active and passive (MQBIL VMThQBL, Megabil Va-Metheqabet). Proof. — As the Sephiroth do not set aside the unity of the Ain Soph, each one of them must receive from its predecessor and impart to its successor — ue,, be receptive and imparting. VI. Proposition. — The first Sephira is called In- scrutable Height, RVM MOLH, Horn Maaulah ; the second. Wisdom, ChKMH, Chokmah; the third, IntelK- gence, BINH, Binah; the fourth, Love, ChSD, Chesed ; the fifth, /usHce, PcHD, Pachad ; the sixth. Beauty, ThPARTh, Tiphereth; the Seventh, Firmness, NTzCh, Netzach; the eighth, Splendour, HVD, Hod ; the ninth, the Righteous is the Foundation 0/ the World, TzDlQ ISVD OVLM, Tzediq Yesod Olahm ; and the tenth. Righteousness, TzDQ, Tzedeq. (a) Scholion. — The first three Sephiroth form the world of thought ; the second three the world of soul ; and the four last the world of body ; thus corresponding to the intellectual, moral, and material worlds. (b) Scholion. — The first Sephira stands in relation to the soul, inasmuch as it is called a unity, IChIDH, Vechidah; the second, inasmuch as it is denominated living, ChIH, Chiah; the third, inasmuch as it is termed Spirit, RVCh, Ruach ; the fourth, inasmuch as it is called vital principle, NPSh, Nephesch ; the fifth, inasmuch as it is denominated soul, NShMH, Neschamah; the sixth operates on the blood, the seventh on the bones, the eighth on the veins, the ninth on the flesh, and the tenth on the skin. (c) Scholion. — The first Sephira is like the concealed light, the second like sky-blue, the third like yellow, the fourth like white, the fifth like red,* the sixth like white- * This mixture of white and red refers to Microprosopus, as will be seen in the greater and lesser Holy Assembly. red, the seventh like whitish-red, the eighth like reddish- white, the ninth like white-red whitish-red reddish- white, and the tenth is like the light reflecting all colours.

77I will now revert to the subject of Arikh Anpin.
and Zauir Anpin, the Macroprosopus and the Micro- prosopus, or the Vast and the Lesser Countenances. Macroprosopus is, it will be remembered, the first Sephira, or Crown Kether; Microprosopus is composed of six of the Sephiroth. (See subjoined plate.) In Macroprosopus all is light and brilliancy ; but Micro- prosopus only shineth by the reflected splendour of Macroprosopus. The six days of creation correspond to the six forms of Microprosopus. Therefore the symbol of the interlaced triangles, forming the six-pointed star, is called the Sign of the Macrocosm, or of the creation of the greater world, and is consequently analogous to the two countenances of the Zohar. This, however, is not the only occult reason that I have placed this symbol in the plate, for it typifies other, ideas upon which I shall not here enter. The " Book of Concealed Mystery " fully discusses the symbolism of Macroprosopus and Microprosopus ; therefore it is well, before reading it, to be cognizant of their similarities and differences. The one is AHIH, Eheieh; the other is the V, Vauy of the Tetragrammaton. The first two letters, I and H, Yod and He^ are the father and mother of Microprosopus, and the H final is his bride. But in these forms is expressed the equilibrium of severity and mercy ;* severity being symbolized by the two Hs, Hes^ the mother and the bride, but especially by the latter. But while the excess of Mercy is not an evil tendency, but rather conveys a certain idea of weakness and want of force, too great an excess of severity calls forth the executioner of judgment, the evil and oppressive force, * Regarding the equilibrium of severity and mercy of which the uni- verse is the result. See especially *' Greater Holy Assembly," §838 et seq. KABBALAH. which is symbolized by Leviathan. Wherefore it is saidy " Behind the shoulders of the bride the serpent rears his head : " of the bride, but not of the mother, for she is the supernal H, and bruises his head. ''But his head is broken by the waters of the great sea." The sea is Binah, the supernal H, the mother. The serpent is the centripetal force, ever seeking to penetrate into Paradise (the Sephiroth), and to tempt the supernal Eve (the bride), so that in her turn she may tempt the supernal Adam (Microprosopus). It is utterly beyond the scope of this Introduction to examine this symbolism thoroughly, especially as it forms the subject of this work; so I will simply refer my reader to the actual text for further elucidation, hoping that by the perusal of this introductory notice he will be better fitted to understand and follow the course of qabalistic teaching there given. SPRA DTzNI O VTh A (SIPHRA DTZENIOUTHA) ; OR,

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