Untitled

A Significant Contribution to the
Golden Dawn Literature

Now, for the first time, the majority of the Kabbalistic teachings
from the Golden Dawn are presented in one unified, fascinating book.
Originally, Golden Dawn adepts had been spoon~fed this material over a
number of years as they went through the various grade ceremonies.
For those of you already familiar with Regardie's two published

works on the Golden Dawn, you will not be disappointed- much of the
material presented here has never before been published.
A great deal of the Golden Dawn's Kabbalistic teachings came from

the translation of portions of the Zohar by Knorr von Rosenroth. This
book takes you through the structure and contents of the Zohar, then pro~
ceeds to give the Golden Dawn knowledge lectures on the subject.
Pat Zalewski, 7=4 adept of the Golden Dawn, presents the previ~
ously unpublished diagrams, sigils, and verses of the Schemhamphoresch.
He discusses the full aspects of the Golden Dawn diagrams before, during
and after the fall of Adam, as well as the Partsufim theory of Kabbalistic
thought. There are numerous quotes of the Zohar made from translations
by Golden Dawn members. Also presented are the Four Worlds of the
Kabbalah, plus the various Sephiroth and Paths; a previously unpublished
account of the Qlippoth, or demons of the Tree of Life; and a detailed
comparison of the Kabbalistic Soul with the seven subtle bodies of West~
em esoteric thought.
One of the most interesting parts of the book is the chapter on

alchemy and the Kabbalah as seen from the Golden Dawn perspective.
This opens new doors to alchemical application and thought. The Seven
Heavens and Seven Hells of the Kabbalists are also given.
OC~[Q)[Q)~l~["li
or 1["li[E
~Ol[O)[EINJ [o)~WINJ
Pat Zalewski
CASTLE BOOKS
This edition published in 2000 by Castle Books
A division of Book Sales, Inc.
114 Northfield Avenue
Edison, NJ 08837
ISBN 0-7858-1196-6
Reprinted by arrangement with and permission of

Llewellyn Publications
A division of Llewellyn Worldwide, Ltd.
POBox 64383
St. Paul, MN 55164-0383
Kabbalah of the Golden Dawn Copyright © 1993 by Pat Zalewski. All

rights reserved. Printed in the United States of America. No part of
this book may be used or reproduced in any manner whatsoever
without written permission of the publisher, except in the case of brief
quotations embodied in critical articles and reviews.
Library of Congress Catalog-in-publication Data

Zalewski, Pat, 1948 --
Kabbalah of the Golden Dawn / Pat Zalewski.
p. cm. -- (Llewellyn's Golden Dawn series)
Includes bibliographical references.
1. Cabala 2. Hermetic Order of the Golden Dawn. 1. Title.
II. Series
BF1623.C2Z35 1993
I 35'.4--dc20 92-31535
CIP
TABLE OF CONTENTS
INTRODUCTION
CHAPTER ONE 1
A history of the Kabbalah including a breakdown of the
Talmud, Mishnah and Ghemarah.
CHAPTER TWO 5
A history of the formation of the Hebrew script from its
inception to the present day. A lecture on the 22 letters
of the Hebrew Alphabet.
CHAPTER THREE 15
A Schemhamphoresh Lecture of the Golden Dawn.
CHAPTER FOUR 37
A discussion of the early books of Kabbalistic teachings; -
the Sepher Yetzirah; Bahir; Zohar; Hecaloth texts.
CHAPTER FIVE n
The Four Worlds; Three Veils of Negative Existence;
The Ten Sephiroth; 32 Paths of Wisdom; Four Color
Scales.
CHAPTER SIX 79
The Macroprosopus and Microprosopus or Countenance
Theory.
CHAPTER SEVEN 89
The Soul of the Kabbalah in its divisions and its analogy
to Eastern Subtle Body anatomy.
CHAPTER EIGHT 127
The Garden of Eden before, during and after the Fall.
CHAPTER NINE 135
The Qlippoth lecture by Mathers for Golden Dawn
initiates.
CHAPTER TEN 147
The Seven heavens of Assiah, Yetzirah, and Briah; The
Functions of the Seraphim; The Serpent of Brass.
CHAPTER ELEVEN 157
Alchemy and the Kabbalah applied to the Sepher Yetzirah;
The Aesch Mezareph; The 50 Gates of Understanding
and Homer's Golden Chain.
CHAPTER TWELVE 173
Golden Dawn lecture on the twelve Tribes and Astrology.
CHAPTER THIRTEEN 181
The Literal Kabbalah and its various divisions.
APPENDIX 187
The Seals of the Angels of the Schemphamphoresch.
DIAGRAMS
1. The Angels of the Schemhamphoresch 14

2. The Six Directions of Space 45
3. The 231 permutations 46
4. The Seven-Branch Candlestick 49
5. The Table of Shewbread 51
6. The Tree of Life in the Four Worlds 54
7. The Three Veils of Negative Existence 57
8. The Tree of Life 59
9. The Face of the Second Adam 83
10. ,The Four Letters applied to the Countenance or
Partsufim Theory 85
11. The Soul of the Kabbalah 88
12. The Kabbalah and Man 115
13. The Garden of Eden Before the FaIl 126
14. The Garden of Eden 130
15. The Garden of Eden After the Fall. 133
16. Infernal Habitations 137
17. Averse Powers at the Feet of the Cherub 139
18. The Twelve Princes of the Qlippoth 141
19. The Evil and Averse Tree 144
20. The Seven Heavens of Assiah 149
21. The Seven Heavens ofYetzirah 151
22. The Seven Heavens of Briah 152
23. The Seraphim 153
24. The Serpent of Brass 155
25. The Tree of Metals (1st version) 160
26. The Tree of Metals (2nd versions) 161
27. Homer's Golden Chain and the 50 Gates of
Understanding 171
28. The Seventy-Two Seals of the Angels of the
Schemhamphoresch 188
The Tree of Life
FOREWORD
All seekers on the path begin with questions such as "Who am I?" "Why
am I here?" "What is the purpose of life?" Eventually, from a deeper level
of consciousness, comes an answer, "perhaps it is to attain knowledge and
wisdom" ... direct knowledge about your own nature, the purpose of the
world you live in and its relationship to God and Man.
If you have asked yourself these questions, perhaps the Kabalah will
present you with answers and additional challenges as you travel th~
pathways to your ultimate goal. It is a tradition that is concerned with the
transmission of the knowledge you seek. It is a most profound and effec-
tive system of esoteric training when applied .in a practical approach.
This system of relationships among mystical symbols is used to open
access to hidden parts of the mind, beyond reason; to learn the inner
nature of man, the inner reality or essence of things. We determine this
inner meaning based upon observance of the outer.
In a more practical way, we are using the techniques and principles
of Kabbalah as calisthenics of consciousness; to develop the power of the
mind, to realize conscious energy, to reduce the Earth plane to order and
harmony, to live in this world, continually evolving toward the light.
Heaven is a state of consciousness and our purpose is to be more than
what we are today, to have an experience that transcends "our ordering
self-awareness."
The Golden Dawn System of Magic is based on Kabalistic theory.
The discipline and perseverance required in the pursuit of these studies in
actuality rival those of the Eastern Yogic tradition.
Westerners, who in general require more active participation on
their pathway of evolution, will find this approach more suited to their
The Kabbalah of the Golden Dawn
needs, and most often more easily assimilated into their daily lives.
Instead of escaping from the material world, the task is to bring it wholly
into a state of balance and harmony-thus releasing one from material
worries and enabling him/her to move to the next level of development.
Alchemy is the transition from one state to another. This is an
excellent way to describe what the student of magic or practical Kaballah
is working to accomplish. Through these processes one is able to bring
about changes on many different levels, which equate with the four
worlds of Kabbalah:
Physical: It is possible to retard aging, to heal, and to

create evolutionary changes in the physical body.
Mental: Through magic and the creation of changes on

the astral plane one becomes the architect of his/her own
environment.
Emotional: If one begins with the proper foundqation,

the result is the ability to accomplish psychological/ana-
lytical change.
Spiritual: Evolvement of the soul, individuation, con-

versation with the Higher Self {our divine aspect)-all
these are possible.
Soror M.A.A.E.M.
Ra Horakhty Temple
Federal Way, Washington
INTRODUCTION
The Hennetic Order of the Golden Dawn has attracted enonnous inter~
est in recent years, not merely from the many groups of practicing
occultists who have based their activities on the Golden Dawn system,
but also from a growing number of serious scholars and academics. Schol~
arly interest has concentrated on the pervasive influence of the Order on
a number of celebrated writers, but particularly on the poet, W. B. Yeats.
There have also been a considerable number of books over the past
twenty years which have covered the history of the Order in some detail
and have progressively revealed its ritualistic and magical secrets. Despite
this publishing phenomenon, there is still much that is unknown about
the Golden Dawn. As Golden Dawn historian and author R. A. Gilbert
has noted, the Order "Yet remains as maligned, misunderstood and mis~
appropriated as ever it was during its heyday."
One area that has not received the attention it deserves is that of
the Kabbalah, which was the basis of all Golden Dawn rites. The idea of
writing a book on the Kabbalah from the perspective of the Golden
Dawn is something I had considered for many years. My first attempt at
a similar venture was in the Golden Dawn Correspondence Course, in
which a very detailed study of the Kabbalah was made in the form of a
series of tabulations. It was based on the Golden Dawn manuscript
"General Correspondences" which Aleister Crowley subsequently mod~
ified slightly and published as 777. While this course provided a great
deal of original material, it did not cover many important areas of the
subject. Originally I had intended to do a followup on the correspon~
dence course, but due to an estrangement with the publishers, this did
not eventuate.
The Kabbalah of the Golden Dawn
The subject of the Kabbalah itself is well documented but there are
too few publications written from the occultist's viewpoint, which differs
somewhat from that of the Hebrew traditionalist. There are some useful
books of this type available however, and one of the best texts is Dion
Fortune's Mystical Qabalah, though she worked only on the Sephiroth.
Another is A. E. Waite's book The Holy Kabbalah, which is really a mon-
umental and impressive piece of work. Waite's commentary on the his-
torical gleanings and folio references in the Zahar proved invaluable in
the preparation of this work. My own personal favorite, though, is the
Kabbalah by Charles Ponce, who does a brilliant job of condensing the
vast and complex history of the Kabbalah into a very fine little volume.
Ponce went further toward the occult viewpoint than Waite, while still
retaining the integrity of the traditionalist.
My own work here, which is combined with the Golden Dawn view-
point, takes things a step further toward the occultist's viewpoint. In many
respects it is a Golden Dawn notebook on the Kabbalah, for it retains a num-
ber of previously unpublished Golden Dawn texts on the subject, as well as
later ones which have been pruned and presented together. When Regardie
published all the Golden Dawn rituals (Llewellyn Publications), only the
bare bones of the Kabbalistic papers were included for reasons of space.
It is inevitable that there are some quotes from previously published
Golden Dawn ritual papers, but these have been re-edited in such a fash-
ion, with additional footnotes, that most of this material will be seen as it
was intended by the Chiefs of the Golden Dawn. In context, therefore, it
is very much a new type of work and direction.
Each Golden Dawn Temple had quite a number of lectures circulat-
ing on the Kabbalah that were never part of the five basic knowledge lec-
tures, and even these differed from temple to temple. From 1900, when
the Golden Dawn split into the Alpha et Omega Temples under Mathers
and the remainder, who changed the name to Morgan Rothe, l the Order
still continued to function on the practical level as it had before. Thus
over the years from 19002 to the present day, quite a lot of Kabbalistic
texts were added by various members of the Order as more translations of
the Zohar became available.
This is German and roughly translated means Red Dawn.

A funher split in the Order developed in 1903. One group was called the Holy Order of the Gold·
en Dawn under Waite and the orher was called the Stella Matutina under Dr. R. W. Felkin.
Introduction
My own association with the Order came from ex-members of the

New Zealand Temple Whare Ra. Under the tuition of my mentor Jack
Taylor (a former Hierophant) I was given access to most of its documents.
Some years ago, just before Taylor's death, I was given access to a large
number of documents that had been the bases for lectures from Whare Ra
on the Kabbalah since the temple's inception in 1912 to its demise in
1978. Most of these papers were undated (apart from the time that the
lecture was given) and were partial translations of the Zohar from the
French (apparently from the works of Pauly, Franck, Levi, and Papus) and
from the Hebrew and Latin. In many instances the translations differ
considerably from published texts, and where this is evident I have men-
tioned it. The Zoharic quotes I have used are from these translations,
many of which have only been translated into English for the general
public in the last decade or so. Taylor informed me that most of these
translations were done by the two former Golden Dawn Chiefs, Mathers
and Westcott. Mathers' wife Moina also claimed that full English transla-
tions of Levi's works were handed around the Order, some years before
English translations became available. 3
What the Golden Dawn did, in essence, was to take the eyes out of
the Zoharic teaching and present these in rituals and knowledge lectures.
Many of the associated diagrams and explanations which were provided
in the Golden Dawn were omitted from Regardie's first publication of the
Golden Dawn material. In Regardie's subsequent work, Complete Golden
Dawn System of Magic, the missing explanations are given only in part
and these are still barely skeletonic. These were of course taken from
Rosenroth's works, that Mathers appended to the rituals. Many of the
explanations given in this book are more complete than the rituals and
are taken back to their original source, the Zohar. They are based on
translations I uncovered here in New Zealand from various lectures on
the subject given by Felkin and other Golden Dawn Adepts. What I have
tried to do here is present, in one book, a synthesis of all major Kabbalis-
tic teachings used by the Order, along with additional insight into the
concepts they contain. I make no claim to be an expert on the tradition-
al Kabbalah and its teachings, as my viewpoint is that of the Golden
Dawn occultist and it is this viewpoint which is the basis for this book.
J At Whare Ra I only found panial translation of Levi; the full ones were said to be left with Waite.
The Kaballah of the Golden Dawn
The part or volume number references to the Zohar, as given in the

footnotes of this book, are modified from the traditional volumes to fall
in line with the five~volume set of the Soncino edition, which is the
more accessible of the English translations. I also noted that in the Son~
cino edition, the emphasis on the Holy Hebrew Names of God and their
variations are surprisingly ignored, where the Nurho de Manhar single-
volume edition has these included, as well as some folios left out by the
Soncino edition. The English translations of the Zohar to date leave a lot
to be desired.
Included in the section I have called "Sphere of Sensation," is a
breakdown of the functions of the Kabbalistic Soul as applied to subtle
body anatomy, or the aura, as it is commonly called today. This section of
the book covers some of the teachings from the 6=5 and 7=4 Grades of
the Thoth Hermes Temple, in New Zealand. In this section there is a dis-
cussion of the sexual teachings of the aura and its effect on the chakras
and auric bodies. The theory'was first outlined to me by Jack Taylor, in a
rather general way, and I have taken the liberty of expanding it a great
deal, with a more technical viewpoint.
On a final note, the reader may observe that one of the sections I
have not covered in this work is that of the Tarot with regard to the Kab-
balah. This is a work in itself and will be presented in a subsequent vol-
ume called The Magical Tarot of the Golden Dawn. The Kabbalistic
teachings of Enochian Chess will also be presented in a separate volume
by Chris Zalewski (soon to be published).
Pat Zalewski
Wellington, New Zealand.
Summer 1990
CHAPTER ONE
An Historical Outline
The Kabbalah is part of the ancient Jewish mystical tradition. There are
many spelling variations of "Kabbalah," including Cabalah, Qabbalah,
Gabbalah, and so forth. As "Kabbalah" is that favored by authoritative
Judaic scholars such as Gershom Scholem, Aryeh Kaplan, and the first
Chiefs of the Golden Dawn, it is this spelling which is used throughout
this book.
The meaning of the term "Kabbalah" is usually related to the
Hebrew root QBL meaning "to receive," which is itself commonly taken
to refer to the traditional custom of handing down secret knowledge by
word of mouth to ear. Other scholars have claimed that the Hebrew word
is of Chaldeo~Egyptian origin, signifying occult science or doctrine.
Oral tradition has it that the Kabbalah was first taught to the
archangels by God. These angels, said to be those mentioned in the Book
of Enoch, then passed the secret teachings on to Adam {either directly or
via Enoch, whom some identify with Adam}.
The teachings were said to been originally handed to Adam from
the Archangel Raziel {whose name means "secret of God"}, a personifi~
cation of Secret Wisdom. The Secret Doctrine then passed on from
Adam through to Abraham, who taught it (in part) to the Egyptians.
The Kabbalah at this point did not form the main body of Hebrew
1
2 The Kabbalah of the Golden Dawn
teachings but was a type of mysticism that had been held strictly apart
from the main body of Hebrew theology, and as such, it was communi-
cated only to a select few. This was because the teaching of the "Hidden
or Secret Knowledge" was considered so profound that few could be trust-
ed with its essence, let alone fully understand its complexity. To express
this in terms that could be readily understood, this mystical teaching was
said to have been allied to the Old Testament, and was applied to inter-
preting some of the more abstract Biblical passages.
As to what this teaching was in its rudimentary form is almost any-
one's guess save that it was mathematical in concept (based on a ten-stage
system) and skeletonic in format. It is likely that it would also have
required a system sufficiently flexible that could be applied equally both
to the Macrocosm (the Universe) as well as the Microcosm {individual
man or woman}. At this stage one could safely say that general principles
rather than detailed theories were the Kabalistic concepts of early years
and these were deeply imbedded in the Hebrew religious thought and
ideals of the period.
Little is known of Kabbalistic thought and development between
the time of Abraham and that of Moses. Kabbalistic scholars, such as
Ginsburg, have hinted that Moses reinjected some of the lost or modified
Kabbalistic knowledge of the Egyptians back into the Hebrew teachings
(since Moses was said to be learned in the Wisdom of Egypt) during the
Exodus. The Ten Commandments have been said to have been part of
lost Kabbalistic theosophy and were given directly to Moses from God, so
that the purity of the teaching would be retained. Each commandment
was said to represent a stage of Kabbalistic development.
TRADITIONAL HEBREW LITERATURE
The Talmud
This literature should not be confused with either the Old Testa-
ment or the Kabbalah. It is a composition of the laws and customs of the
Jews in both civil and religious doctrine. Based on a doctrine of interpre-
tations of the Hebrew Bible, it is divided into two parts, practical and
oral, the latter being the secret tradition of Israel which gave birth to the
Kabbalah. The Talmud can also be further divided into two literature
An Historical Outline 3
sources. The first is the Palestinian Talmud which was compiled around
the fourth century, and the second and largest is the Babylonian Talmud, 1
conceived about a century later. The latter is almost two,thirds larger
than the former.
The substance of the Talmud is divided into two parts, the MISH,
NAH and GHEMARAH .
The MISHNAH is a word relating to "repetitions,,,2-3 and signifying
the methods of teaching. A large body of its teaching prior to the second
century C.E. was compiled from earlier documents from the teachings of
Rabbi's Hillel, Simeon, and Akiba with the final draft by Rabbi Judah
Hamassi in 220 C.E. 4 It was divided into six sections:
1. Prayer in relation to produce and crops and their preparation

and prohibition (11 chapters).
2. Observance of festivals and food preparations thereon. This
also includes days of abstinence and annual sacrifice (12
chapters).
3. Marriage and prohibitions. Engagements, divorce, and adul,
tery (7 chapters).
4. Damages, buying and selling. General p~nishments. Advice to
judges. Matters of idolatry and moral proverbs (10 chapters).
5. Holy offerings. Taxation. The 36 sins of death (11 chapters).
6. Purifications (12 chapters).
1 See The Balrylonian Talmud by M. Rodkinson. 1896. Also a later edition by Epstein, 1935-52, of
35 volumes for an English translation. The original publications of both Talmuds were in Venice,
1520 and 1523 respectively.
2 From the word "shanna,"-to learn.
J Before the creation of the MlSHANAH, the vast quantity of Hebrew literature was called the
MIDRASH, which was divided into two parts. The first is the HALKHA ("order of the march"-
relating to the behavior of the Jews during the Exodus) which dealt in law, civil and religious. The
second is the HAGGADA ("legend") which deals in the finer points of esoteric and mystical
expression of Jewish ideals.
4 He was also called the "The Prince" and went under the name of Mischino, according to Frank.
Once the MISHNAH was completed, commentaries (called

MEDRASHIM5) and additions (called TOSEPHTOTH) were added by
later followers of Rabb Judah.
The Ghemarah was formed from the MEDRASHIM and TOSEPH-
TOTH, and simply refers to the bulk of the additional teachings added to
the MISHNAH
The Kabbalah was said to have been hidden mainly within the first
five books of the Pentateuch (written Torah or Law of the Old Testa-
ment}, though it is also said to be found in some other later biblical books.
At this point we have the written Torah for the masses and the oral Torah
which, in part, was said to have been kept for the chosen ones. When the
correct key was applied Kabbalistically, over 600,000 different meanings
and applications applied to the written Torah (it is assumed that since this
number coincides with the number of Jews who traveled with Moses that
each person could interpret a different meaning to the Torah).
Tradition has it that Moses passed this Secret Wisdom of the oral
Torah to 70 elders, which became the basis of Kabbalistic teachings for
thousands of years to come.
5 Some of these notable authors are Rabbi Eliezer (Jerusalem Talmud) and Rabbi Ashi and Rabbi
Jose (Babylon Talmud) .
6 See Cipher of Genesis by Carlos Suares (Shamballah, 1985), for an example of how exactly the hid-
den ciphers within Genesis are utilized. Also see Roots of the Bible by Friedrich Weinreb (Merlin
Books, 1986), for another variation of the same themes.
CHAPTER TWO
Letters of the Hebrew Alphabet
The origin of the Hebrew alphabet 7 should be discussed in some depth at

this point because of its enormous effect on Kabbalistic thinking and
thereby on the Golden Dawn.
From the time of the incorporation of the Kabbalah into the Christ-
ian magic of the Renaissance, the importance of correctly writing Hebrew
letters, along with the necessity of producing perfect diagrams and symbols,
was given major emphasis. The Golden Dawn was equally insistent on this
requirement, and for this reason every Neophyte received a lecture on the
Hebrew letters, their esoteric significance, and on the correct manner in
which to draw the letters. The Neophyte was exhorted to become profi-
cient in their execution and, of course, to learn them by heart. The
Hebrew alphabet had seven main points of entry into Jewish lifestyle:
Northwest Semitic Script.

Cursive Script.
Square or Rectangular Script.
7 See The Hebrew Scripts by S. A. Birnbaum; Semitic Writing fram Pictograph to Alphabet by D. R. Dri-
ver; The Bible in Ancient and Near East; essays in honor ofW. F. Albright; A Study ofWriring by
W. F. Albright; Facsimiles of manuscripts and inscriptions by C. D. Ginsburg; The Samaritan Pen-
tateuch and the Origin of the Samaritan Sect by J. B. Peskham.
5
Numerical system applied to the letters

Braille
Manual
Shorthand
The first stemmed from the Pro~Canaanite and Cuneiform Canaan~

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

9 In texts such as the Bahir and the Zohar these differences are very noticeable when discussing the
philosophical origins of the Hebrew letters through their geomettical shapes.
Letters of the Hebrew Alphabet 7
Hebrew Numerical System

Letter Power Value Final Name Meaning
~ A 1 Aleph Ox
:l B 2 Beth House
~ G 3 Gimel Camel
i D 4 Daleth Door
,
i1 H
O,U,V
5
6
Heh
Vau
Window
Hook
t Z 7 Zain Sword
n Ch 8 Cheth Enclosure
~ T 9 Teth Snake
,
, I,Y
K
10
20,500 1
Yod
Kaph
Hand
Fist
"
0
J
L
M
N
30
40,600
50,700
c
1
Lamed
Mem
Num
Ox Goad
Water
Fish
0 S 60 Samekh Prop
lJ Aa 70 Ayin Eye
~ P 80 ~ ·Peh Mouth
~ Tz 90,900 r Tzaddi Fishhook
p
, Q
R
100
200
Qoph
Resh
Back of head
Head '
~ S 300 Shin Tooth
n T 400 Tau Cross
FORMATION OF THE 22 LETTERS
The following lecture, in abridged format, was written for the Hermetic
Order of the Stella Matutina (called the Golden Dawn prior to 1900) by
Mrs. Felkin, wife of the then Order head, R. W. Felkin. Though undated,
I would place it about 1923. It is based on the work Hebraic Tongue
Restored by Fabre d'Olivet, first published in English in 1921.
In studying the actual letters as we now possess them, we

must of course admit that they have undergone a considerable
modification since the days of Moses, the most important
being their approximation to the Chaldean, owing to exile.
From the Chaldean also was borrowed the vocalisation system
by means of points placed above, below, or within a letter.
Nevertheless, the hieroglyphic idea is retained in that each
letter represents not merely a sound, but also an object, and
the name of the letter is also the name of the object.
Aleph (Arabic AUf) not only means the letter A or E (or
more accurately, the opening of the mouth to make a sound);
it is also the name of an Ox. The word Beth is not only the let,
ter B, but it is also the name of a house. There is another thing
you have to bear in mind. In all ancient languagenhere was
only one system of I;lotation for both sound and number.
Therefore, each letter is also a number, and each word has a
numerical value equal to the sum of its numbers. Thus AL is
not only a sound and a Divine Name. It is also 30 plus 1 = 31.
Moreover, a language like Hebrew had comparatively few
words, but each word had numerous shades of meaning, indi,
cated either by the context or the inflection, and also each
individual letter had its own essential meaning. Therefore it
follows that the word was the sum of or modification of those
meanings, just as numerically it was the sum of those individ,
ual numbers. Thus AL, which signifies the number 31, is
formed from Aleph, the sign of power, and from Lamed, the
sign of extension. Its spiritual meaning is therefore "Extended
Power," and hence God, the Power extended over all. Used in
a restricted or materialised sense it may be translated as
"towards, against, upon." The same letters reversed, LA, repre,
sent spiritually the prolongation of movement to infinity,
which translated upon a lower plane becomes a negative and
may be rendered as "no, not."
Now let us consider the abstract symbolism of each of the

22 Letters of the Hebrew Alphabet:
1. Aleph (Ox) is the sign of power, stability, Unity. It represents

mankind as the ruler of earth.
2. Beth (House) is interior action. It represents virility, and an
interior dwelling place. Unite these two letters and you have
AB or ABA = Father.
3. Gimel (Camel) is the sign of organic devdopment, hence the
throat, or a canal which organises or controls inflection or
sound, a glass of water.
4. Daleth (Door) is the sign of abundance from division, divisible
nature, the source of physical existence: the breast, source of
nourishment.
5. The letter Heh (Window) merits special attention. It is the
symbol of Universal Life, the breath. It may be translated as
either E or H and is closely akin to Cheth in meaning as well
as form. It is frequently used as an article, and may be translat~
ed as "the, this, that, of." In this respect it is used as a prefix or
an affix. It forms, when united with a vowel sound, the princi~
pIe Deity names, and in this aspect it indicates an abstraction
which no modem language can render adequately. Thus YH is
Absolute Life, Eternal, Immutable. AHIH can be adumbrated
as "That which Is-Was- Will be." It is the root of the verb
"To Be, To Exist" and is used to denote the source of human
life in the Name HIH which we translate as EVE, but which
also may be given as HUA, the third person singular of the
verb To Be, or simply HE. When the significant Yod is added
it becomes TETRAGRAMMATON-YHVH, the Inviolable
Name which must not be taken in vain and which was only
intoned by the High Priest upon entering the Holy of Holies.
Even today, no orthodox Jew attempts to utter it.
6. Vau (Pin or Hook) is a letter equivalent to 0, U, or V. It is
therefore convenient to use the point to indicate the sound
since its symbolism differs widely according to its pronuncia~
tion. As a V, Vau. is used as a conjunction and is placed at the
beginning of a word; it may be translated as, "and, also, thus,
then, afterwards," but it links words together more intimately
than any of these. Used as a vowel (U or OU), it is a sign of
action, and has the peculiarity of transforming a verb from the
present to the past or from the past to the future. In these
aspects it no longer represents the junction of two things (as a

hook, eye, knot, or link); rather it is the symbol of light, sound,
air, wind. Hence RUCH "the wind, breath or soul," because
Resh is movement:, Heh is life and Vau in the midst gives the
peculiar human character to the word which indicates "expan,
sion, inspiration."
7. Zain is a hissing sound of something passing through the air,
hence a sword or arrow, javelin or spear. It also denotes the
refraction of light, suggesting the dazzling appearance of a ray
of light falling on polished metal. It may be transliterated as
the letter Z.
8. Cheth (Fence, Enclosure) is a letter closely allied to Heh, both
in form and in significance; but as it is more closed in form so
it can be more guttural in sound and of a material connota,
tion. It signifies life, but on a lower plane. It implies effort,
labor, care. Thus in concrete example it indicates a field, an
enclosure updn which labour must be expended.
9. Teth in its hieroglyphic form shows a coiled serpent protecting
her eggs, hence the universal tradition of the serpent guarding
treasure. From that we get the idea of a shield, shelter, a roof
protecting man's family as the serpent protects her eggs. Final,
ly a haven, refuge, or goal.
10. Yod is another letter of profound symbolism of deep signifi,
cance. The hieroglyphic interpretation is that of a hand, but a
hand held out in action, thus the symbol of creation. It is a sym,
bol of the flame detached from any material base, free, the leap,
ing creative impulse. By a natural transition we get the phalli<;
symbol of creative power. On the abstract spiritual plane we
have the Divine Creator. From this letter transmutes HUH, the
feminine source of life, into YHVH-the Ineffable Supreme.
11. Kaph hieroglyphically represents the closed or half closed
hand, a fist: hence the hollow, therefore a receptacle: the
power of assimilation, reflection, meditation. It forms a link
between Cheth, the sign of manifest life, and Gimel, the sign
of organization, and carries in itself something of the symbol,
ism of both of these. Used as an article of preposition it may be
translated as "similar, according to." Vocalized by Yod it signi,
fies KY, "because, for, then, when."
12. Lamed in a material form suggests any form of an extension, the
outstretched arm of man, the unfolded wing of a bird, hence the
further symbolism of the whiplash or ox goad. But when these

interpretations are raised to the spiritual plane we perceive at
once how significant this letter becomes. It therefore represents
an Extension of Power, omnipotence. Hence ALHIM (Alohim)
is the extension of the Power of Life to the nth degree, the
aspect of the Divine which is capable of creating without effort.
Conversely LA signifies an indefinite, and therefore unknown
and incalculable, quantity which brought down from the
abstract to the concrete becomes negation, "no, not."
13. Mem is the sign of plastic or passive action; the genuine pro-
tective aspect of creative power. Hence vocalised as MEM it
signifies water, always used in the plural since the Final Mem
is collective as water is the condensation of moisture. With the
letter Shin prefixed we get ShMIM (SHAMAIM), the Heav-
ens, the ethereal water or atmosphere. Used as an article or
prefix, Mem may be rendered as "from, out of, with, among."
Hieroglyphically we may say that Mem indicates rough water,
sea waves, while Mem Final suggests rather still, calm water,
silence, or peace.
14. Nun shows an image of produced or reflected existence, off-
spring, fruit, or child; hence it represents hieroglyphically a
fish, the inhabitant of water. Joined to Beth, the sign of interi-
or action, it becomes BN (Ben-Son). This is more clearly
defined when we realise that Nun Final is augmentative and
emphasizes the individuality. Nun at the beginning of a word
suggests passive action, contemplation folded in upon itself.
Nun at the end of a word is the converse, unfolding. Thus NB
represents inspiration, prophecy, ecstacy. From this is derived
NBIA, a prophet.
15. Samekh represents the development of the hissing sound of
Zain, so hieroglyphically it is a duplication. The duplicate link
fonns a prop, not merely joining but supporting. It is the image
of all circular and spiral movement, possibly a deduction from
the peculiar movement of the serpent.
16. Ayin, hieroglyphically, signifies an eye, and here we must find
one of the most curious and erudite survivals of occult knowl-
edge. Superficially, there seems to be little likeness between
the letter and the symbol. When we come to consider it more
carefully we find that it is indeed an extraordinary gift of the
organs of vision. Externally we have two eyes (shown by the
two Yods at the top of the letter), but inside our head lies a
small body, one (or rather two closely connected) of [the] so~
called "ductless glands" of modem physiology-the pineal and
the pituitary glands. These glands are connected with the
external eyes by delicate nerves, as when the extern.al eyes are
exercised in certain methods they awake a definite response in
the internal gland-the "third eye" of legend. The complete
letter is an exact counterpart of the complete organism and
signifies the whole visual apparatus. One of the secondary
results is the reaction upon the general muscular system.
Phonetically, Ayin represents the opening of the glottis (in
the throat to make a guttural sound), and therefore it is
transliterated as AA - 00 - WH or NO. Thus it symbolizes
[an] interior hollow sound or noise and connotes materialism
or emptiness, sometimes falsity or perversity. It is the physical
aspect ofVau, and when used as a consonant almost always has
an evil implication.
17. Peh as a hieroglyphic of an open mouth, naturally symbolizes
speech. It is transliterated as either P, in which case it closely
resembles Beth in meaning as well as form, or as PH, in which
case it approximates rather to the meaning of Vau.
18. T zaddi represents all ideas of severance, solution; concretely it
represents the hook by which something may be caught or
ended. In sound it falls into the same group as Zain and
Samekh, though it is harder and more abrupt. Placed at the
beginning or words it indicates the movement which carries us
on towards an end. Placed at the end as Tzaddi Final, it indi~
cates us on towards an end. On a much higher plane it repre~
sents a refuge for man.
19. Qoph is a letter that has a guttural sound like Ayin which sug~
gests its materialistic tendency. Hieroglyphically it represents
an ear. Symbolically it becomes an implement or instrument
by which man may accomplish an act or defend himself. It
marks at once, force and restraint. It is significant of repression
and decision. In sound it is the harder and more guttural sound
of Kaph. Abstractly we may trace a regular succession of
descent and. development. Thus Heh-Universal Life, pure
being; Cheth the Life of nature, Manifest Existence. Kaph
assimilated Life holding natural form and Qoph, material exis~
tence giving the means of form.
20. Resh is the letter par excellence, the sign of movement. Hiero~
glyphically it is the head of man for Resh directs the move~
ment of his whole body. It can be described as being analogous

to a captain, or by a slight alteration in focus, the initiative
movement which predicates life and ultimate form, the culmi-
nating point of all things. Hence RASHITH HA GILGAL-
1M-the vortex, the beginning of primeval movement, the
Sphere of the Elements. It is the center unfolding to the cir-
cumference. The creative elemental fire, the renewal of all
movement, the perpetual vibrations building up matter. 10
Hence the word AUR-fire, action, contrasted ASh with
potential fire.
21. The letter Shin represents teeth, by which its sound is pro-
duced. It completes the symbolism of Zain and Samekh and is
in a sense bound to them, for Zain is an arrow and Samekh the
bow string, so Shin symbolizes the bow itself. Hence we are
told that the Three Paths of the Tree of Life form QShT
(Quesheth) the Bow,l1 the material sign of reciprocity
between God and man. Shin is the symbol of movement and
duration. Used as a prefix it indicates a double power of move-
ment and of conjunction. It may be pronounced either SS or
SH and it usually has a point above it to indicate which of the
two sounds is to be used. Geometrically it represents the semi-
arc of a circle whereas Resh is the straightforward movement
of a radius and Samekh a spiral. By analysis we find that the
Divine Name SHADDAI represents the oversearching heav-
ens protecting the fecundity and abundance of nature-hence
Providence.
22. Tau is the last letter of the Hebrew alphabet and represents a
glyph of the cross, the name still retained to indicate the
ancient form of the cross-the tau, sacred to THOTH. It is
probable, indeed, that the letter was originally written in the
form of a modem T and was gradually elaborated to distin-
guish itself from Daleth. It is the sign of reciprocity, of that
which is mutual, interchanging, sympathetic. Joined to the
first letter of the alphabet it indicates ATh-the essence, the
innermost self of a thing or person, and in this form it is
repeatedly used by Moses as a prefix in his account of creation
to indicate that he is not describing a material or individual,
but essential process which developed on a higher plane pre-
liminary to any physical manifestation.
10 See Cosmic Docnine by Dion Fortune for detailed explanation of how this is accomplished.
11 Refer to the 1·10 ritual of the Zelator of the Golden Dawn.
l"~J)( j·YT O~ MICROPROSOPU5
THE. TWELVE SONS OF JACOB
t
GO DOWN lNT EGYPT
n'~ t:l
WIT~ THEI FA"THER
The Angels of the Schemhamphoresch.

CHAPTER THREE
Schem.. Hamphoresch or the

Divided Name
By the time an aspiring Golden Dawn member had reached the Grade of
Philosophus, which corresponds to the Sephirah of Netzach on the Kab-
balistic Tree of Life, he or she was permitted (0 study a manuscript called
the Schem-hamphoresch. 12 It cannot be denied that this is a difficult paper,
and one which concerns the deepest secrets of the Kabbalah in general,
and of magic in particular. It is probable that, apart from the most gifted
and dedicated members of the Order, few were able to utilize it correctly.
Even the novice magician, however, is aware of the importance ascribed
in Kabbalistic magic to the Holy Name of God in the Jewish tradition,
the Tetragrammaton-YHVH. As the Jews were forbidden to utter this
name, except in rare ritual circumstances, over the course of some 2,000
years the true pronunciation has been 10st 13 and it was subsequently
12 This text is not to be confused with that of the same name that was published by Andrew Luppis
in 1686 in Wesel, Duisburg, and Frankfurt which is an inferior work to the one given here. I would
refer the reader also to the work of Lenain in his eight-volume treatise I a Science Cabalistique.
Amiens 1823 . for a more indepth coverage of the Schemphamphoresch. which I feel is the basis
for the Mathers paper given here. Also see "Schemamphoras." Mss 14- 785.14-786.14-187 at the
Bibliotheque Nationale, and Harley 6482, British Museum Library.
13 I have recently come across a reference to the true pronunciation of YHVH in the Edgar Cayce
readings. which has it as YAHVAH.
15
necessary to vocalize the separate letters for invocation in the manner

YOD HEH VAU HEH.
The ultimate aim of the Jewish mystic, or the Golden Dawn magi,
cian for that matter, was to attain to union with the source of all creation,
the Lord of the Universe, or God. One of the ways to achieve this lay in
the correct invocation of one of the God's names. Even in lesser magical
or spiritual workings, the invocations of divine and angelic names was of
crucial importance. For this reason the aspiring magician gave a great
deal of study to the many arcane teachings involving the name of God.
One such teaching was the SchemHamphoresch document.
"Schem,hamphoresch" is sometimes termed "The Complete Name,"
meaning that it includes all other names, each of which, by itself, is pur,
ported to express some one particular aspect or another of the Divine
universal principle, namely, God.
The following paper is .an abridged version written by Mathers for
Golden Dawn members:
This refers to the 72 Names derived from the Four Letters of

the name of YHVH. Four is the number of letters of ADNI
which is its representative and Key.14 The latter name is
bounded with the former and united thereto, thus IAHDVN,
HY, forming a name of 8 letters. Eight multiplied by 3 (the
number of the Supernal Triad) yields the 24 Thrones of Wis,
dom, the 24 Thrones of the Elders of the Apocalypse, each of
whom wears on his head a Golden Crown of 3 rays, each ray of
which is a name, each name an Absolute Idea and Ruling
Power of the Great Name YHVH-TETRAGRAMMATON.
And the number of the 24 of the Thrones multiplied by the
3 rays of the Crowns = 72, the Name of God of 72 letters, which
is thus mystically shown in the name YHVH as under; or as the
Book of Revelation says: "When the living creatures (the 4
Kerubi, the letters of the Name) give glory, etc., to Him, the
four and twenty Elders fall down before him, and cast their
Crowns before the Throne, etc. (that is, the Crowns which each
bear 3 of the 72 names}."
And these 72 names are written on the leaves of the Tree of
Life, which were for the healing of the nations. These are also
14 Mathers is referring to the fact that each of the 72 angelic names formed is related to a specific bib-
lical verse which has the name YHVH in it, from Psalms. A Hebrew Bible is necessary for this
process, but its verse numbers do differ from those given in the English Authorized Versions.
Shem-Hamphoresch 17
the 72 rounds on the Ladder of Jacob on which the Angels of

God ascended and descended. It will presently be shown how
the 72 angels' names are formed from the 72 Names of the
Deity, and also how their signification is to be found.
The 72 names of the Deity are thus obtained: The 19th,
20th, and 21st verses of the XIVth Chapter of the Book of
Exodus each consists of 72 letters. These are the verses. 15
19th Verse
"And the Angel of Elohim which went before the camp of
Israel, removed and went behind them; and the Pillar of the
Cloud removed from before them and stood behind them."
20th Verse
"And it came between the camp of Egypt and the camp of
Israel; and there was the cloud and the darkness, yet it gave
light by night, and the one came not near the other all night."
21st Verse
"And Moses stretched his hand over the sea; and Tetragram~
maton caused the sea to go back by a strong East Wind all the
night, and made the sea dry land and the waters were divided."
These three verses are now to be written at length, one

above the other, the first from right to left, the second from
left to right; and the third from right to lefr; and as they each
contain 72 letters, there will be 72 columns of three letters.
Then each column will give a word of three letters and there
will be 72 names of three letters each, which are the SCHEM~
HAMPHORESCH, or the 72 names of the Deity expounding
the Powers of the Name YHVH.
From these 72 names, 72 names of the Angels are formed by
the addition in some cases of the name YH, which signifies ·
Mercy and Beneficence, and in others of the name AL, which
signifies Severity and Judgement. As it is said "And Thy Name
is in Him." These 72 angels rule over the 72 Quinaries, or sets
of 5 degrees of the Zodiac, and therefore each Decanate or set
of 10 degrees of a sign has 2 Quinaries, and each sign has 3
IS To obtain a clear picture of how this is done it is necessary to obtain a Hebrew translation of these
verses.
Decanates, which are again allotted to the Planets in regular

Order. And this is the formation as given above: Each Angel's
name containing 5 letters, and each name of Deity 3. 16
The 72 Angels of the SchemHamphoresch are further
divided into Four Great Divisions of 18 each, each Division
under the Presidency of one of the Four Letters of the Name
YHVH. They are funher classed as belonging to the Decanates
of the Zodiac with 2 Quinaries to each decanate.
The first division of the 3 Signs is under the Presidency of
YOD, the letter of Fire, headed by the Fiery Sign Leo. The sec,
ond division of 3 Signs headed by the Watery Sign Scorpio is
under the Presidency of Heh, the letter of Water. The third
division of 3 Signs headed by the Airy Sign Aquarius is under
the Presidency ofVau, the letter of Air. The fourth division of
3 Signs, headed by the Earthy Sign Taurus, is under the Presi,
dency of Heh (Final) the letter of Earth.
NAMES AND MEANINGS OF THE 72 VERSESI7-18
1st Angel
NAME: Vahuaih
SIGN: Leo
PLANET: Saturn
DEGREE: 0-5
MEANING: God the Exalter
PSALM 3:4: "And Thou, 0 Tetragrammaton, art a Shield
about me, my Glory and He who lifteth up my head."
16 The Golden Dawn here has taken a modem approach to the Zodiac, using signs and planets,
though in its inception, the formation of the Schem-Hamphoresch probably dealt with simply the
degrees of the zodiac. It must be also pointed out that Mathers had the angelic names starting at a
point 0 degrees Leo where other authorities have started the names from the inception of the zodi-
ac measuring from 0 degrees Aries.
17 The verse arrangement is taken from the original Mathers paper which was omitted in The Complete
Golden Dawn System a/Magic. It is the most important section of the Schem-Hamphoresch, yet the
publishers retained the section on the Magical Images of the Decans which is superfluous. I have
included the Mathers translation of the Biblical verses {and resisted tampering with his ttanslation},
which, when repeated numerous times, along with the angelic name, for their desired effect, are
considered part of the Practical Kabbalah. This document was given out in two parts. The second is
given in the Appendix and has the Seals of the Angels and was given out at the 5- 6 level.
18 See Magical EIIOClItion by Franz Bardon for what can be considered a modem interpretation on the
functions of the 72 angels.
Shem-Hamphoresch 19
2nd Angel
NAME: Yelauiel
SIGN: Leo
PLANET: Saturn
DEGREE: 5-10
MEANING: Strength
PSALM 22:20: "And Thou, 0 Tetragrammaton, be not far
off, 0 my Strength, to help me make haste."
3rdAngel
NAME: Satiel
SIGN: Leo
PLANET: Jupiter
DEGREE: 10-15
MEANING: Refuge, Fortress, Confidence
PSALM 91:2: "I will say unto Tetragrammaton, My refuge
and fortress, my God, I will be confident in him."
4th Anget1 9
NAME: Nghelamiah
SIGN: Leo
PLANET: Jupiter
DEGREE: 15-20
MEANING: Concealed, saving
PSALM 6:5: "Return 0 Tetragrammaton, deliver my soul,
save me because of Thy mercy."
5th Angel
NAME: Mahasiah
SIGN: Leo
PLANET: Mars
DEGREE: 20-25
MEANING: Seeking safety from trouble.
PSALM 34:5: "I sought Tetragrammaton, and He answered me
and out of all my fears He delivered me."
19 Regardie gives this angel's name as Olmiah while Lenain gives it as Elemiah.
6th Angel
NAME: Lelahel
SIGN: Leo
PLANET: Mars
DEGREE: 25-30
MEANING: Praiseworthy, declaring.
PSALM 9:12: "Sing Psalms unto Tetragrammaton Who
inhabiteth, shew forth among the nations His deeds."
7th Angel
NAME: Akaiah
SIGN: Virgo
PLANET: Sun
DEGREE: 0-5
MEANING: Long suffering
PSALM: 103:8: "Merciful and gracious is Tetragrammaton, long
suffering and plentiful of Mercy."
8th Angel
NAME: Kehethel
SIGN: Virgo
PLANET: Sun
DEGREE: 5-10
MEANING: Adorable.
PSALM 95:6: "Come ye, we will bow down and bend before'
Tetragrammaton who hath made us."
9th Angel
NAME: Hazeyael
SIGN: Virgo
PLANET: Venus
DEGREE: 10-15
MEANING: Merciful
PSALM 25:6: "Remember Thy tender mercies, 0 Tetragram,
maton, and Thy mercies, for from of old they were."
Shem-Hamphoresch 21
10th Angel
NAME: Eldiah
SIGN: Virgo
PLANET: Venus
DEGREE: 15-20
MEANING: Profitable
PSALM 33:22: "There shall be Thy mercy, 0 Tetragram-
maton, upon us, as we have hoped in Thee."
11th Angel
NAME: Leviah
SIGN: Virgo
PLANET: Mercury
DEGREE: 20-25
MEANING: Meet to be exalted.
PSALM 18:47: "Liveth Tetragrammaton, and blessed by my
Rock, and there shall arise the God of my salvation."
12th Angel
NAME: Hihaiah
SIGN: Virgo
PLANET: Mercury
DEGREE: 25-30
MEANING: Refuge
PSALM 10:1: "Why 0 Tetragrammaton, wilt Thou stand afar,
why wilt Thou hide Thyself at times of trouble."
13th Angel
NAME: Iezalel
SIGN: Libra
PLANET: Moon
DEGREE: 0-5
MEANING: Rejoicing over all things.
PSALM 98:4 "Shout ye to Tetragrammaton, all the Earth,
break ye forth, and shout for Joy, and sing Psalms."
14th Angel
NAME: Mebahael
SIGN: Libra
PLANET: Moon
DEGREE: 5-10
MAANING: Guardian and preserver.
PSALM 9:10: "And Tetragrammaton shall be a high place for
the oppressed, a high place for seasons in distress."
15th Angel
NAME: Harayel
SIGN: Libra
PLANET: Saturn
DEGREE: 10-15
MEANING: Aid.
PSALM 94:22: "And Tetragrammaton is become unto me a
refuge, and my God is the Aid of my Hope."
16th Angel
NAME: Hoqamiah
SIGN: Libra
PLANET: Saturn
DEGREE: 15-20
MEANING: Raise up, praying day and night.
PSALM 88:2: "0 Tetragrammaton, God of my Salvation in the
day I have cried, and in the night before Thee."
17th Angel
NAME: Laviah .
SIGN: Libra
PLANET: Jupiter
DEGREE: 20-25
MEANING: Is Wonderful
PSALM 8: 1: "0 Tetragrammaton, our Lord, how excellent is
Thy Name in all the Earth."
Shem-Hamphoresch 23
18th Angel
NAME: Keliel
SIGN: Libra
PLANET: Jupiter
DEGREE: 25-30
MEANING: Worthy to be invoked. Just to me.
PSALM 25:24: "Judge me accordingly to Thy righteousness,
Tetragrammaton, my God, and let them rejoice over me."
19th Angel
NAME: Livoih
SIGN: Scorpio
pLANET: Mars
DEGREE: 0-5
MEANING: Hastening to hear.
PSALM 40:2: "Expecting, I expected Tetragrammaton, and
He inclined unto me, and heard my cry."
20th Angel
NAME: Pheheliah
SIGN: Scorpio
PLANET: Mars
DEGREE: 5-10
MEANING: Redeemer, liberator.
PSALM 120:1,2: 20 "In my distress I cried to Thee 0 Tetra,
grammaton, and He heard me." "Deliver my soul 0 Tetragram,
maton, from lying lips, and from deceitful tongues."
21st Angel
NAME: Nelakhel
SIGN: Scorpio
PLANET: Sun
DEGREE: 10-15
MEANING: Thou alone.
20 There are two verses associated here which when placed together, consecutively, give a fuller
meaning than the single verse.
PSALM 31:15: "And in Thee I have confided, b Tetragram-

maton, I have said Thou art my God."
22ndAngel
NAME: Yeiael
SIGN: Scorpio
PLANET: Sun
DEGREE: 15-20
MEANING: Thy right hand.
PSALM 121:5: "Tetragrammaton Keepeth Thee. Tetragram-
maton is Thy shadow upon Thy right hand."
23rdAngel
NAME: Malahel
SIGN: Scorpio
PLANET: Venus
DEGREE: 20-25
MEANING: Turning away evil.
PSALM 121:8: "Tetragraminaton will keep thy going out and
thy coming in from now until Ever."
24th Angel
NAME: Hahauiah
SIGN: Scorpio
PLANET: Venus
DEGREE: 25-30
MEANING: Goodness in Himself. Trust in Thy mercy.
PSALM 33:18: "From Tetragrammaton is a blessing upon-
those that fear Him, and those who trust in Him."
25th Angel
NAME: Nethhiah
SIGN: Sagittarius
PLANET: Mercury
DEGREE: 0-5
MEANING: Wide in extent, the enlarger, wonderful.
PSALM 9: 1: "I will give thanks unto Tetragrammaron with all
my heart, will tell of all Thy wondrous works."
Shem-Hamphoresch 25
26th Angel
NAME: Heeiah
SIGN: Sagittarius
PLANET: Mercury
DEGREE: 5-10
MEANING: Heaven in secret.
PSALM 119: 145: "I have called with all my heart, answer
me Tetragrammaton, I will preserve Thy statutes."
27th Angel
NAME: Irthel
S,IGN: Sagittarius
PLANET: Moon
DEGREE: 10-15
MEANING: Deliver
PSALM 140:2: "Deliver me 0 Tetragrammaton, from the
Evil Man, from the Man of violence preserve Thou me."
28th Angel
NAME: Sehaiah
SIGN: Sagittarius
PLANET: Moon
DEGREE: 15-20
MEANING: Taker away of Evils.
PSALM 71.12: "0 Tetragrammaton be not far from me, 0 my
Tetragrammaton make haste for my help."
29th Angel
NAME: Rayayel
SIGN: Sagittarius
PLANET: Saturn
DEGREE: 20-25
MEANING: Expectation.
PSALM 54:4: "Behold, Elohim helpeth me, and Tetragramma-
ton is with them who uphold my soul."
30th Angel
NAME: Evamel
SIGN: Sagittarius
PLANET: Saturn
DEGREE: 25-30
MEANING: Patience.
PSALM 71 :5: "For Thou art my Hope, 0 Tetragrammaton: 0
Adonai, my confidence from my Youth."
31st Angel
NAME: Lekabel
SIGN: Capricorn
PLANET: Jupiter
DEGREE: 0-5
MEANING: Teacher..
PSALM 71:16: "I will go in strength 0 Tetragrammatonj 0
Adonai, I will make mention of Thy righteousness even of
Thine only."
32ndAngel
NAME: Vesheriah
SIGN: Capricorn
PLANET: Jupiter
DEGREE: 5-10
MEANING Upright.
PSALM 33:4: "For Upright is Tetragrammaton of the Word,
and all His works are in Truth."
33rdAngel
NAME: Yechuiah
SIGN: Capricorn
PLANET: Mars
DEGREE: 10-15
MEANING: Knower of all things.
PSALM 94:11 : "Tetragrammaton knoweth the thoughts of
man, that they are in vain."
Shem-Hamphoresch 27
34th Angel
NAME: Lehahaih
SIGN: Capricorn
PLANET: Mars
DEGREE: 15-20
MEANING: Clement, merciful.
PSALM 131:3: "Let Israel trust in Tetragrammaton, now
and for ever."
35th Angel
NAME: Keveqaiah
.
SIGN: Capricorn
PLANET: Sun
DEGREE: 20-25
MEANING: To be rejoiced in.
PSALM 116: 1: "I have rejoiced because Tetragrammaton
hath heard the voice of my supplication."
36th Angel
NAME: Mendiel
SIGN: Capricorn
PLANET: Sun
DEGREE: 25-30
MEANING: Honourable.
PSALM 26:8: "0 Tetragrammaton, I have loved the habitation
of Thy house and the place of the abiding of Thine Honour."
37th Angel
NAME: Anaiel
SIGN: Aquarius
PLANET: Venus
DEGREE: 0-5
MEANING: Lord of Virtues.
PSALM 80:18: "0 Tetragrammaton Elohim Tzaboath, tum us
and cause Thy Face to shine upon us, and we shall be saved."
3BthAngel
NAME: Chaamiah
SIGN: Aquarius
PLANET: Venus
DEGREE: 5-10
MEANING: Hope of all the ends of the Eanh.
PSALM 91:9: "Because Thou, 0 Tetragrammaton, an my
refuge, Thou hast Thy refuge in the Most High."
39th Angel
NAME: Reheael
SIGN: Aquarius
PLANET: Mercury
DEGREE: 10--15
MEANING: Swift to condone.
PSALM 30:2: "Hear, 0 Tetragrammaton, and be gracious
unto me Tetragrammaton, be Thou my Helper."
40th Angel
NAME: Yeizael
SIGN: Aquarius
PLANET: Mercury
DEGREE: 15-20
MEANING: Making joyful.
PSALM 88: 14: "Why 0 Tetragrammaton, repelled Thou my
soul, and hidest Thy face from me."
41st Angel
NAME: Kehihel
SIGN: Aquarius
PLANET: Moon
DEGREE: 20--25
MEANING: Triune.
PSALM 12:2: "0 Tetragrammaton deliver my soul from a
lip of lying, from a tongue of guile."
Shem-Hamphoresch 29
42ndAngel
NAME: Mikhael
SIGN: Aquarius
PLANET: Moon
DEGREE: 25-30
MEANING: Who is like unto Him.
PSALM 121:7: "Tetragrammaton shall keep thee from all Evil,
He shall preserve thy soul."
43rdAngel
NAME: Vavaliah
SIGN: Pisces
pLANET: Saturn
DEGREE: 0-5
MEANING: King and Ruler.
PSALM 88:13: "And I, unto Thee, 0 Tetragrammaton, have
cried, and in the morning my prayer shall come before Thee."
44th Angel
NAME: Ilhaiah
SIGN: Pisces
PLANET: Saturn
DEGREE: 5-10
MEANING: Abiding for ever.
PSALM 119: 108: "Let the freewill Offerings of my mouth,
please Thee, 0 Tettagrammaton, and teach me Thy Judgements."
45th Angel
NAME: Saelaih
SIGN: Pisces
PLANET: Jupiter
DEGREE: 10-15
MEANING: Mover of all things.
PSALM 94:18: "When I said, my foot hath been moved,
Thy mercy, 0 Tettagrammaton, will uphold me."
46th Angel
NAME: Ngharaiel
SIGN: Pisces
PLANET: Jupiter
DEGREE: 15-20
MEANING: Revealer
PSALM 145:9: "Tetragrammaton is good unto every man, and
His Mercies are over all His works."
47th Angel
NAME: Aslaiah
SIGN: Pisces
PLANET: Mars
DEGREE: 20-25
MEANING: Just Judge·.
PSALM 92:5: "How Great have been Thy Works 0 Tetra-
grammaton, very deep have been Thy devices."
48th Angel
NAME: Mihel
SIGN: Pisces
PLANET: Mars
DEGREE: 25-30
MEANING: Sending Forth as a father.
PSALM 98:2: "Tetragrammaton hath made known His salva-
tion, in the sight of the Nations hath He revealed His justice."
49th Angel
NAME: Uhauel
SIGN: Aries
PLANET: Mars
DEGREE: 0-5
MEANING: Great and Lofty.
PSALM 145:3: "Great is Tetragrammaton and greatly to be
praised, and unto His greatness there is not an end."
Shem-Hamphoresch 31
50th Angel
NAME: Deneyael
SIGN: Aries
PLANET: Mars
DEGREE: 5-10
MAANING: Merciful Judge
PSALM 145:8: "Merciful and gracious is Tetragrammaton,
slow to anger and abounding in Mercy."
51st Angel
NAME: Kechasheiah
SIGN: Aries
PLANET: Sun
DEGREE: 10-15
MEANING: Secret and Impenetrable.
PSALM 104:31: "The Glory of Tetragrammaton shall en-
dure for ever, Tetragrammaton shall rejoice in His works."
52ndAngel
NAME: Amamiah
SIGN: Aries
PLANET: Sun
DEGREE: 15-20
MEANING: Covered in darkness.
PSALM 7:17: "I will give thanks unto Tetragrammaton
according to His righteousness, and I will sing Psalms unto
the Name of Tetragrammaton Most High."
53rdAngel
NAME: Nangel
SIGN: Aries
PLANET: Venus
DEGREE: 20-25
MEANING: Caster down of the Proud.
PSALM 119:75: "I have known, 0 Tetragrammaton that
righteous are Thy Judgements, and in faithfulness hast Thou
humbled me."
54th Angel
NAME: Nithael
SIGN: Aries
PLANET: Venus
DEGREE: 25-30
MEANING: Celestial King.
PSALM 103:19: "Tetragrammaton hath established His
Throne in Heaven, and His Kingdom ruleth over .all."
55th Angel
NAME: Mibahaih
SIGN: Taurus
PLANET: Mercury
DEGREE: 0-5
MEANING: Eternal..
PSALM 102:12: "But Thou 0 Tetragrammaton, shall endure
forever, and Thy memorial from generation to generation."
56th Angel
NAME: Puiael
SIGN: Taurus
PLANET: Mercury
DEGREE: 5-10
MEANING: Supporting all Things.
PSALM 145:14: "Tetragrammaton upholdeth all those who
fall, and lifteth up all those who are down."
57th Angel
NAME: Nemamaiah
SIGN: Taurus
PLANET: Moon
DEGREE: 10-15
MEANING: Lovable.
PSALM 115:11: "Ye who fear Tetragrammaton, confide in
Tetragrammaton, their Help and their Shield is He."
Shem-Hamphoresch 33
58th Angel
NAME: Yeileel
SIGN: Taurus
PLANET: Moon
DEGREE: 15-20
MEANING: Hearer of cries.
PSALM 6:3: "And my soul hath been greatly troubled, and
Thou, Tetragrammaton, how long."
59th Angel
NAME: Herachael
~IGN: Taurus
PLANET: Saturn
DEGREE: 20-25
MEANING: Permeating all Things.
PSALM 113:3: "From the rising of the sun to the going down
of the same, let the Name of Tetragrammaton be praised."
60th Angel
NAME: Metzrael
SIGN: Taurus
PLANET: Saturn
DEGREE: 25-30
MEANING: Raising up the oppressed.
PSALM 145:17: "Righteous is Tetragrammaton in all His
Ways, and Holy in all His Works."
61st Angel
NAME: Vamibael
SIGN: Gemini
PLANET: Jupiter
DEGREE: 0-5
MEANING: The name which is over all.
PSALM 118:2: "Let the Name of Tetragrammaton be praised
from this time forth and for evermore."
62ndAngel
NAME: lahahel
SIGN: Gemini
PLANET: Jupiter
DEGREE: 5~ 10
MEANING: Supreme Ens or essence.
PSALM 119:159: "See how I have loved Thy Precepts, 0
Tetragrammaton, in Thy Mercy keep me alive."
63rdAngel
NAME: Nghaneauel
SIGN: Gemini
PLANET: Mars
DEGREE: 1O~15
MEANING: Rejoicing
PSALM 100:2: "Serve Tetragrammaton with Joy, enter those
who fear Him, unto those who hope in His mercy."
64th Angel
NAME: Mochaiel
SIGN: Gemini
PLANET: Mars
DEGREE: 15 ~ 20
MEANING: Vivifying .
PSALM 33:18: "Behold, the eyes of Tetragrammaton is unto
those who fear Him, unto those who hope in His mercy."
65th Angel
NAME: Damabaiah
SIGN: Gemini
PLANET: Sun
DEGREE: 20~25
MEANING: Fountain of Wisdom.
PSALM 90:13: "Return 0 Tetragrammaton how long! and
repent Thee concerning Thy servants."
Shem-Hamphoresch 35
66th Angel
NAME: Menqel
SIGN: Gemini
PLANET: Sun
DEGREE: 25-30
MEANING: Nourishing All.
PSALM 38:21: "Forsake me not 0 Tetragrammaton, my
God be not Thou far from me."
67th Angel
NAME: Aiael
SIGN: Cancer
PLANET: Venus
DEGREE: 0-5
MEANING: Delights of the Sons of men.
PSALM 37:4: "Delight in Tetragrammaton, and He shall
give the desire of thy heart."
68th Angel
NAME: Chabeoiah
SIGN: Cancer
PLANET: Venus
DEGREE: 5-10
MEANING: Most Liberal Giver.
PSALM 106:1: "0 give thanks unto Tetragrammaton, for
He is good, for His mercy endureth forever."
69th Angel
NAME: Rohael
SIGN: Cancer
PLANET: Mercury
DEGREE: 10-15
MEANING: Beholding all.
PSALM 16:5: "Tetragrammaton is the portion of my inheri-
tance and my cup, Thou maintainest my lot."
70th Angel
NAME: Yebamaiah
SIGN: Cancer
PLANET: Mercury
DEGREE: 15-20
MEANING: Producing by His Word.
PASSAGE: Genesis 1:1:21 "In the Beginning Elohim created
the substance of the heavens and the substance of the earth."
71st Angel
NAME: Heyaiel
SIGN: Cancer
PLANET: Moon
DEGREE: 20-25
MEANING: Lord of the Universe.
PSALM 108:30: "I will give thanks unto Tetragrammaton
greatly with my mouth, and in the midst of many will I
praise Him."
72ndAngel
NAME: Mevamiah
SIGN: Cancer
PLANET: Moon
DEGREE: 25-30
MEANING: End of the Universe.
PSALM 116:7: "Tum unto thy rest, 0 my Soul, for Tetra-
grammaton rewardeth thee."
21 This is the only Biblical passage in the Schemhamphoresh that comes from Genesis and not
Psalms.
CHAPTER FOUR
The Early Books

SEPHER BAHIR22.23
Most scholars of Hebraic literature are of the view that the Kabbalah was
not committed to paper until the the end of the 12th century when the
manuscript Bahir, or "Book of Brilliance" first·appeared. It is also believed
by the majority of Kabbalists that the book can originally be ascribed to
Rabbi Nechunjah ben Hakana {around 75 B.C.}. As such it is considered
to be the very earliest Kabbalistic document. One of the founding Chiefs
of the Golden Dawn, Wynn Westcott, made a deep study of the Bahir,
and in 1896 he produced a translation under the title Book of Brilliance.
There is little doubt that the concepts of the Bahir, like those of the Zohar
or the Hekaloth texts, were applied by Westcott to the Sephirotic and
Kabbalistic schemata of the Golden Dawn.
Because many concepts of the Bahir are expanded upon in the Zohar
(as published in Rosenroth's translation), some have considered the Bahir
22 For English translations see Book of Brilliance , translated by Wynn Westcott (privately printed,
1896), and The Bahir, translated by Rabbi Kaplan (Weiser, 1979).
23 The name Bahir is given in Job 27:21 "And now men see not the bright light which is in the
clouds."
37
to be an obscure part of those books, though on closer examination the

distinction between the two is very obvious.
The Bahir consists of a series of discourses which have been com-
pounded into roughly 30 brief pages, though the length of it seems to vary
with the various editions. The various Hebrew teachers mentioned in the
book include Rabbi's Akiba, Elizer, Rahaumai, and Berachai. The discus-
sions in the Bahir are less sophisticated than those of the Zohar and give
brief hints of things expounded more fully in the Zohar. In many
instances reading the Bahir first and the various relevant texts in the
Zohar, where more in depth information is given, one can trace a gradual
development of the concepts. The Bahir really appears to be the basic
essence on which the Zohar proper was built, and as such, is a text of
prime importance.
The Bahir can be broken down into the following seven divisions:
1. Expounds the theory of Creation. The statement given here by

Rabbi Nechunjah seems closely allied to the Chinese Taoist view of cre-
ation, as defined by Lao Tzu:
There was something formlessly fashioned,

That existed before heaven and earth;
Without sound, without substance,
Dependent on nothing unchanging,
All pervading and unfailing,
One may think that it is the Mother of all things under
heaven,
Its true name we do not know.24
Following Nechunjah's statement, Rabbi Berachiah says that Chaos

was always there, a belief that also echoes that of the Chinese Tao, or Dao
as it is now called. It is a point that does not so much relate to creation as
such, but more importantly refers to the transmutation of substance. At
this point the importance of the Hebrew letters are brought into close
scrutiny, such as the letter Beth being the first letter of the word
Bereshith-Genesis.
24 Tao Te Ching.
The Early Books 39
2. Gives explanations of the formation of the first eight letters of the

Hebrew alphabet from Aleph to Cheth. When compared with the later
Zohar there are vast number of differences regarding the esoteric signifi-
cance of the formation of the letters. It is obvious that we are looking at
two periods of development of the Hebrew letters when comparing their
etymological origins. Rabbi Kaplan, in his translation of the Bahir, solves
part of this problem by associating the descriptions to the Ashur type
script, whereas the Westcott translation uses a later script.
3. Shemhamphoresch, name of 72 letters.
4. ,Discussion of the Seven Voices as heard by Moses on Mount

Sinai. This relates to the manner in which the Torah was given to
the Jews.
5. Descriptions of the Sephiroth, which are given for the first time.'
It is thus, the hands have ten fingers, relating to the ten

Sephiroth with which both the heaven and the Earth
were sealed. 25
Though the Sephiroth are not named directly in the Bahir, notes
made by both Westcott and Kaplan in their translations more than ade-
quately explain some of the hidden references to them.
6. The functions of the Kabbalistic Soul. Altho~gh not as sophisti-

cated as that found in the Zohar, the concept of the formation of the
Soul is given, showing that both the male and female souls develop from
each other.
7. Within the Bahir there is also a reference to what could ~ssibly

be described as the practical part of Kabbalism, insofar as it speaks of the
making of a Golem 26 by Rabba.
25 Westcott translation.
26 The Golem was a man made of clay who was brought to life by Kabbalistic meditations and ritu-
als. See The Golem of Prague by Yehuda Yude! Rosenberg (Warsaw, 1939), "The Kabbalah and its
Symbolism" by Gershom Scholem, pages 158-204.
THE HEKHALOTH TEXTS
Ismael ben Elisha (in 130 C.E.), a disciple of Nechunjah ben Hakana,
taught a particular form of Kabbalistic mysticism which later appeared in
what is known as the Hekhaloth texts. These tell how his own teacher
took him on a journey of the Heavenly Palaces, and of the visions he
experienced there. The actual structure and formation of these palaces
will be discussed in later chapters, but the framework from which they
developed is very important. Generally the name "Merkabah" (Chariot)
denotes the method, whereas the name "Hekhaloth" (Heavenly Palaces)
refers to the place they visited, but over the years the two names have
become confused with each other. The Lesser Hekhaloth text is such an
example, as it is more concerned with the Merkabah itselfP One of the
most interesting aspects of this manuscript from the occult viewpoint is
the section on angelo logy. This gives definitions and functions not only
of various angelic choirs, but of individual angels as well. Like the Bahir,
the Lesser Hekhaloth text shows yet another stepping stone to Kabbalis·
tic associations through the seven heavens.
The content of the Greater Hekhaloth is more in line with the title,
providing details of additional Heavens or Palaces that the earlier
Hekhaloth texts did not include.28 A further Hekhaloth text is the Bibli·
cal Book of Enoch which most Christian churches have not deemed as
"inspired." Considering the contents, it is not surprising, though most
Biblical scholars firmly connect the book with pre.Christian times. 29
Part of the Merkabah vision is the use of certain symbols to enter
various spiritual or psychologicallevels3o (which we will call "heavens" for
the sake of argument). This is not unlike the "Book Of Pylons" from the
Egyptian Book of the Dead, and one wonders whether or not this method·
ology was part of the teachings Moses brought with him from Egyptian
learning. The application of putting any visionary experience to the test
27 See Odeberg's "Enoch 3" in which rhe Lesser Hekhaloth text is given. Scholars such as Scholem
have considered it 3rd century and a corrupt manuscript. It appears though that this manuscript
in its original form was 1st century, since it concerns the teachings of Rabbi Ishmael ben Elisha,
but was possibly added [0 by orher aurhors over the centuries. Scholem's "Jewish Gnosticism,
Merkabah Mysticism, and Talmudic Traditions."
28 Instead of Seven Heavens, rhe Greater Hekhalorh relates to Seven Heavens in each Heaven.
29 Also see "Secrets of Enoch" in Forgotten Books of Eden which some have considered as being 1st
cenrury. It tells of a journey through ten Heavens and not the usual seven.
30 See "Hekhaloth Text" in Kaplan's Meditation and the Kabbalah, for various examples.
The Early Books 41
was singularly important. Apart from the experiences of Enoch, the next
most important experience allotted to Merkabah is the Vision of Ezekiel.
A more modem viewpoint would term this an exploration of "Inner
Space" in which the Kabbalist through special meditational techniques
attempts to go through a series of projection workings where his visionary
expressions accord with his teachings. These various archetypes, of
course, varied from individual to individual, but since they were confined
within certain belief structures many similarities between the visions
would occur. This Inner Space concept was taken further by Golden
Dawn Adepti who adopted the Merkabah concept to suit their own spe,
cial needs, as shown in the following lecture: 31
'The symbol, place, direction, or Plane being known

whereon it is desired to act, a thought ray is sent to the
corresponding part of the Sphere of Sensation of the
Nephesch. 32 The thought ray is sent like an arrow from
the bow, right through the Circumference of the Sphere
of Sensation direct unto the place desired. Arrived there,
a sphere of Astral Light is formed by the agency of the
Lower Will, illuminated by the Higher Will, and acting
through spiritual consciousness by reflection along the
thought ray. This sphere of Astral Light is partly drawn
from the surrounding atmosphere.
The Sphere being formed, a simulacrum33 of the
person of the Skryer is reflected into it along the
thought ray, and this united consciousness is then pro'
jected therein. This Sphere is then a duplicate by reflec,
tion, of the Sphere of Sensation. As it is said, "Believe
thyself to be in a place and thou art there." In this Astral
projection, however, a certain part of the consciousness
must remain in the body to protect the thought ray
beyond the Sphere of sensation (as well as the sphere
itself at that point of departure from the thought ray)
from attack by any hostile force, so that the conscious,
ness in this projection is not quite so strong as the con,
sciousness when concentrated in the Natural Body in
ordinary Life.
31 This is from an unnamed and undared lecture from Whare Ra remple, copied by Taylor into his
diary nores in the lare 1920s. lr appears (0 be in rhe sryle of Mathers, bur rhis is specularion.
32 Pan of rhe Kabbalisric Soul which will be discussed in a larer chaprer.
33 There are a number of definirions of rhis word bur generally one rakes ir (0 mean rhe asrral body.
The return taketh with a reversal of this process, and

save to persons whose Nephesch and physical body are
exceptionally strong and healthy, the whole operation of
skrying and traveling in the Spirit Vision is of course
fatiguing.
Also there is another mode of Astral projection
which can be used by the more advanced Adept. This
consisteth in forming a sphere from his own Sphere of
. Sensation, casting his reflection therein, and then pro-
jecting this whole sphere to the desired place, as in the
previous method. But this is not easy to be done by any
but the practiced Adept.
This method of Astral projection was practiced only after the postu-
lant had reached the Inner Order of the Golden Dawn and was experi-
enced enough both to use and understand the various symbols, and to use
it as a system of checks and balances against negative influences during the
Astral trip. The Merkabah relates to both ascent and descent, which can
be explained Kabbalistically as traveling up and down the Tree of Life.
SEPHER YETZIRAH OR
BOOK OF FORMATION
The next Kabbalistic book of major proportion was the Sepher Yetzirah,
or Book of Formation. The exact date of its origin is usually tho,;,ght to
be somewhere between the 3rd and 2nd century A.D. One legend asserts
that the Prophet Abraham was the instigator of the theory of the book,
which he received in a vision. Some Kabbalistic authorities have
ascribed authorship of this volume to Rabbi Akiba ben Joseph, who was
also said to have authored a text on the mysteries of the "Holy Alpha-
bet." It is also interesting at this point to note that the Sepher Yetzirah
was mentioned in the two Talmuds and may have formed a type of bridge
between standard Rabbinical views and that of the Kabbalists. Phineas
Mordell, in his 1914 edition of the Sepher Yetzirah, considers that it was
written in two parts; the first being the original and the second being
added around the 6th century. He disputes the claim of authorship to
Rabbi Akiba and relates the true author as being Joseph ben Uziel, giv-
ing some very convincing arguments in favor of the latter. Adolphe
The Early Books 43
Franck, in his The Kabbalah,34 divides the essence of the Sepher Yetzirah
into the following: (1) In general, the composition of the world; (2) In
the division of the year or in the distribution of time in which the year
is the principal unit; (3) The structure of man, the main principal unit,
ing all these factors being the application of the book to the Macrocosm
as well as to the Microcosm.
It would be fair to say that up until the 9th century the main theme
of Jewish doctrine was very much against Kabbalistic teaching, and in
many instances was aimed at trying to prevent it from being taught. Gaon
Saadiah (892,942 C.E.), head of the Persian Academy at Sura, and one of
those who did an enormous amount of Hebrew Linguistic research into
Kabbalistic teachings, was one of the first to give Kabbalism its full due as
a metaphysical doctrine in its own right. He wrote a reputable commen,
tary on the Sepher Yetzirah which still exists today and which brought a
new understanding of Kabbalism to the Jewry of his own era. Gaon Hai
(939,1038), a contemporary of Gaon Saadiah, also wrote a commentary
on the Sepher Yetzirah, as well as other works that have strong Kabbalistic
references, such as "The Voice of God in its Power."
The Sepher Yetzirah is a very different book in style from the Bahir
and has none of the question and answer phrasing which is so character,
istic of the Zoharic documents. Possibly one of the first published versions
of the Sepher Yetzirah was in 1562, Mantua Edition. 35
The actual title of the Sepher Yetzirah is a little ambiguous for instead
of a being a study of the Sephiroth it in fact is concerned with the forma,
tion and structure of the Paths of the Kabbalah. The book itself is broken
down into six chapters:
Chapter 1 gives the breakdown of the ten Sephiroth and the 22
paths. It also discusses the theory of the Lightning Flash and the hidden
method of ascending "Jacobs Ladder" through meditation. The formation
of the elements is then discussed; from Spirit came Air, and from Air
came Water, and from Water came Fire. The Three angelic Choirs of the
Auphanium, Seraphim and Kerubim are then named. The Name ofYOD
J.4 First French Edition 1843. Paris. First published English translation in 1967. by University Books.
I found a number of Eriglish translations of various pans of the text at Whare Ra. For the most part
they differ only slightly from the later English publication. When quoting from Franck. I will be
using the old Whare Ra translations. which no doubt were done in the late 1880s by Golden
Dawn members.
35 Gulielmus Postellus did a Latin translation in 1552. but it was not for general publication.
HEH VAU is then given as the Name which sealed the six directions of
the Universe. 36 The following are the permutations: 37
(5) IHV - Height

(6) IVH - Dept
(7) HIV - East
(8) HVI - West
(9) VIH - South
(10) VHI - North38
An observant student of either the Golden Dawn or the Kabbalah

will notice that of all the Kabbalistic texts it is that of the Sepher Yetzirah
which directly influenced parts of the rituals, diagrams, and teaching of
the Golden Dawn. This is particularly true of all the concepts involving
geographical direction, when combined with permutations of the Divine
name YHVH. For example, at one point during the ritual of the 4=7
Grade of Philosophus, the Candidate is shown a diagram (see following
page) and is told by the Hegemon:
The Sepher Yetzirah divides the ten numbers into a

Tetrad, answering to the Spirit of the Living Elohim: Air,
Water, and Fire; and a Hexad, consisting of Height,
Depth, East, West, South, and North, the six sides of the
cube sealed with the six permutations of the letters YOD
HEH and VAU of the Sacred Name.
In Chapter 2, the Three Mother Letters of Aleph, Mem, and Shin

are directly related to the concept of Air, Water, and Fire. The letters as a
whole are then able to be broken down and related to everything created
with particular emphasis being placed on the pronunciation. The 22 let-
ters are then formed into 231 gates. These gates are formed by adding each
Hebrew letter with another letter, following a certain pattern. For exam-
ple the first letter Aleph is then placed with every other letter totalling 21
permutations. Beth is placed with every other letter (excluding the one
before it, Aleph) which gives 20 permutations. Gimel is paired with every
36 The first four directions are Spirit, Air, Water, and Fire, which are the throne on which the direc-
tions are based. The directions proper actually stan in the text from the fifth.
37 The actual formation of the letters here forms a cube, commonly called the "Cube of Space."
38 The Altar as described in the Golden Dawn's Neophyte rituals is based on this chapter of the
Sepher YetVrah.
The Early Books 45
(;;\
~
C\ ~
~ ~
r;;'\
\J
~
0
7.
East
\SJ
f::\
8
@ 10.
North
The Six Directions of Space

-...,
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Table of 231 Permutations
The 231 Permutations

The Early Books 47
other letter except the ones before it, giving a total of 19 pennutations.
Daleth is paired with every other letter except those before it, giving a
total of 18 pennutations, etc. The total number of pairings are 231 39
which were created from "nothing, the vast limitless space."
A major concept dealt with in Chapter 3 is that of balance, Aleph-
Air, standing between Mem and Shin-Fire and Water. The text then
goes on to say that the three Mothers are sealed with six rings-relating
to the lower portion of the diagram.
The text then says:40
The Three Mothers in the world are Aleph, Mem, and

Shin: the heavens were produced from Fire41 ; the Earth
. from Water; and Air from the Spirit is as a reconciler
between the Fire and the Water.
The translation by Papus is a little fuller: 42
Three Principles are Shin, Aleph, Mem; fire, air and

water. The origin of the sky is fire, the origin of the earth
is water. Fire rises, water descends, and air is the regulato-
ry medium between them. Aleph-Mem-Shin is sealed
with six seals and enveloped in the male and female.
Know, think and imagine that fire supports water.
The Three Mothers are then associated with the year and the sea-
sons, with Aleph (air, chest, lungs) representing the temperate climate,
Mem (water, belly) for the winter, and Shin (fire, head) for summer. The
same idea can be found almost identically expressed in the Mishna 3,
Chapter 3, where it says:
God created in the World-Fire, Water, and Air. In

Man, the Head, Body, and Breast. In the Year, heat, cold
and wet.
39 Westcett states in his ttanslatien ef the Sepher Yetzjrah that this permutatien adds up to. 242 and
cites the Postellus Editien as giving the reason why II are emitted to. get a total ef 231. Generat-
ing the permutatiens as I have given them adds up to. 231, net 242.
40 Westcett ttanslatien.
41 The full aspect ef this explanatien is given in the sectien "Alchemy and the Kabbalah."
42 This ttanslatien frem the French was dene by a fermer member ef the Stella Matutina in New
Zealand.
In Chapter 4, certain sensory associations are further given to the

seven Hebrew "double" letters, which are called double because of the
pairs of opposite meanings that can be associated with each letter (Beth,
Gimel, Daleth, Kaph, Peh, Resh, and Tau) such as Life and Death,
Peace \ War, Wisdom \ Folly, Riches \ Poverty, Grace \ Indignation, Fertil-
ity \ Solitude, Power \ Servitude. Also associated with these letters are the
seven directions of space, the seven days of the week, seven heavens and
earths, the seven Sabbaths, and the seven planets. 43
Chapter 5 equates the 12 simple letters with the 12 zodiac signs, 12
properties, 12 directions, and the 12 months of the year. 44
Overall this difficult chapter, chapter 6, shows the relationship of
the elemental divisions of the zodiac in both partnership and opposites. 45
To simplify the associations of the Hebrew letters by way of analogy the
astrological association is by far the easiest and most documented.
THE ZOHAR OR BOOK OF SPLENDOR
The formation of the Zohar in manuscript form is said to have come from
Simon ben Jochai, who lived in or around 150 to 170 C.E. Condemned to
death by the Roman Lucius Aurelius Verus (co-regent with Emperor Mar-
cus Aurelius Verus), Rabbi Simon ben Jochai escaped to some secluded
caves where, during his enforced 12-year captivity, he is said to have writ-
ten down the oral tradition of the Kabbalah that he had received. It was .
here also that he communicated with the Prophet Elias, who further
revealed to him the Kabbalistic mysteries. On his death (accompanied by
many strange manifestations of light and sounds) his son (Rabbi Eliezer)
and assistant (Rabbi Abba) were said to have gathered his teachings
together, which formed the frame of the Zahar.
43 The Zelator rituals of the Golden Dawn covers this in pan in explaining the diagram of the seven-
branched candlestick.
44 This chapter relates to the 1= 10 grade of Zelator when explaining the diagram of the Table of
Shrewbread. This diagram, like that of the table of Shrewbread, were of great esoteric significance
to the Golden Dawn. Although first introduced in the First Order. they were later studied in great
depth in the Second Order.
45 This entire chapter formed the basis for the complex Golden Dawn paper. "Convoluted Forces."
For a simplified viewpoint of it see the fonhcoming The Magical Tarot of the Golden Dawn. by Pat
and Chris Zalewski.
The Early Books 49
The Seven-Branched Candlestick
The Zohar first appeared in Spain in 1290 when Moses de Leon

passed out various manuscripts (written in Aramaic) which were pur-
ported to be the Zohar as received by Simon ben Jochai.46 Wh~n the
Zohar was first received by Jewry, one Isaac of Acco came to visit de Leon
and found that he had died. On asking de Leon's widow to see the origi-
nal papers that de Leon had copied from, Isaac was informed that no orig-
inal manuscript existed. Isaac offered her money but still she could not
46 There is no doubt that a certain amount of later material was appended to the original man-
uscripts.
produce the original manuscript and told him that it had never
existed and that de Leon had created the Zohar from his own teachings.
Virtually in the same breath as these claims Isaac actually cites the
Zohar47 and quotes passages from it as belonging to Simon ben Jochai,
long after he had visited de Leon's widow. His first criticism of de Leon,
which outlines the events he encountered with his widow, is given in the
Divrey Ya Hamin. Although something made him change his mind at a
later date, Isaac's initial charge regarding the authorship of the Zohar
seems to have stuck, and this has created a controversy that continues
even today among Kabbalistic students.
The Zohar apparently had more than one name through the cen,
turies and this has added to the confusion. It was also called Midrashi
Yerushalmi, and is mentioned in the Geonim and also by St. Agobard
(around 800 C.E.)
The first edition was published in 1558, Cremona (Zohar ha Gadol),
400 pages; the second in 1558, Mantua, (Zohar ha Keton), 700 pages.
The Zohar proper is based on the commentaries on the first five
books of the Bible, with additions.
1. GENESIS
(a) Commentaries
(b) Tosseftoth (Additions)
(c) Midrash ha Neelam (Secret Midrash)
(d) Sithre Torah (Secrets of the Law)
(e) Hashmaloth (Omissions)
2. EXODUS
(a) Commentaries
(b) Midrash ha Neelam (continued)
(c) Raaiah Mehemnah (Faithful Shepherd)
(d) Sithre Torah (continued)
(e) Idra de Maschcana (Assembly of the Sanctuary)
(f) Siphra Pi Zeniouthra (Book of Concealment)
(g) Hecaloth (Palaces)
(h) Additions
47 Otzar Cahim.
The Early Books 51
The Table of Shewbread.
( i) Sabah Di Mishpatim (Discourse of the Ancient One

in Mishpatim)
3. LEVITICUS
(a) Commentaries
(b) Raaiah Mehemnah (continued)
4. NUMBERS
(a) Commentaries
(b) Raaiah Mehemnah (continued)
(c) Idra Rabba Kadisha (Great Holy Assembly)

(d) Additions
5. DEUTERONOMY
(a) Raaih Mehemnah
(b) Idra Zouta Kadisha (Lesser Holy Assembly)
There are additional pieces of the Zohar that in reality do not fall
into any of the above five parts.
(a) Midrash Ruth (Commentary on Ruth)
(b) Raze Derazin (Secret of Secrets)
(c) Midrash Hazeeth (Commentary on the Song of Solomon)
(d) Pekoodah (Explanation of the Torah)
(e) Yenookah (Discourse of Youth)
(f) Maamar to Hazee (The beginning, come and see)
(g) Hibboorath Kadmaa (Main Assembly)
The tabulations of these books, though, seems to vary slightly with

each different edition of the Zohar. 48
.f8 For example. Gershom Scholem cites 19 divisions. while Knorr Von Rosenroth has eight and
C . D. Ginsburg eleven.
CHAPTER FIVE
The Structure of the Tree
THE FOUR WORLDS
In Kabbalistic doctrine there are Four Worlds, or levels of existence, each

becoming more definitive than the one before it. The worlds are said to
represent the Four Letters of the Divine Name. Generally, they can be
applied to four separate versions of the Tree of Life, or also divide the one
Tree into four separate divisions.
The First World is that of Atziluth and is linked to the Yod Force of
the Divine Name and, by the Golden Dawn, to the Tarot Suit of Wands.
This is often called the Archetypal or World of the Spirit for here we
have th~ very first impetus of an abstract idea that works on the broad
outline of a concept of a plan.
The Second World is that of Briah and relates to the Heh force and
to the Suit of Cups of the Tarot. This is the Creative World and shows
that the idea or concept as formulated in Atziluth has now taken root in
some sort of large framework and is being developed into some sort of
workable structure.
The Third World is that of Yetzirah and is the Vau force as well as
being linked to the Sword Suit of the Tarot. This is the World of Forma,
tion showing the actual development of the ideas through the framework
53
o
Atziluth
o
0 0
0 Yetzirah
0 0 ,
0
0 Assiah
The Tree of Life in the Four Worlds

The Structure of the Tree 55
of Briah. This is very much the Mental World where things have been
brought through and are now down, so to speak, on paper.
The Fourth World is that of Assiah and is the Heh Final Force and
assigned to the Pentacles Suit of the Tarot. This is the world of the Mate,
rial or Physical World. Now that the·whole mental process of the idea has
been assimilated this World now works on the physical plane of action,
the end result of the lofty concepts as formulated in Atziluth.
THE VEILS OF NEGATIVE EXISTENCE
Before any understanding is possible of how the Sephiroth function, the

primary structure of the way in which the Divine Energy enters the Sephi,
roth through the three Veils of Negative Existence must be understood.
The following lecture on this subject is taken from MacGregor Mathers'
introduction to the Kabbalah Unveiled, and was considered an unofficial
side lecture on the subject to be studied by Golden Dawn Adepti:
34. The idea of negative existence can then exist 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 mis,
nomer; the state you describe would be 'better expressed by the
title of negative subsistence." Not so, I answer; for negative
subsistence can never be anything but negative subsistence; it
cannot vary, it cannot develop; for negative subsistence is lit,
erallyand 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 itself, posi,
tive life; for in the limitless depths of the abyss of its negativi,
ty lies hidden the power of standing forth from itself, the
power of projecting the scintilla of the thought unto the utter,
the power of re,involving the syntagma into the inner. Thus
shrouded and veiled is the absorbed intensity in the centreless
whirl of the vastness of expansion. Therefore have I employed
the term "Ex,sto," rather than "Sub,sto."
35. But between two ideas so different as those of negative and
positive existence a certain nexus, or connecting' link, is
required, and hence we arrive at the form which is called
potential existence, which while more nearly approaching
positive existence, will still scarcely admit of clear definition.

It is existence in its possible form. For example, in a seed, the
tree which may spring from it is hidden; it is in a condition
of potential existence; is there; but it will not admit of defin-
ition. How much less, then, will those seeds which that tree
in its turn may yield. But these latter are in a condition
which, while it is somewhat analogous to potential existence,
is in hardly so advanced a stage; that is, they are negatively
existent.
36. But, on the other hand, positive existence is always capable of
definition; it is dynamic; it has certain evident powers, and it
is therefore the antithesis of negative existence, and still more
so of negative subsistence. It is the tree, no longer hidden in
the seed, but developed into the outer. But positive existence
has a beginning and an end, and it therefore requires another
form from which to depend, for without this other concealed
negative ideal behind it; it is unstable and unsatisfactory.
37. Thus, then, have I faintly and with all reverence endeavoured
to shadow forth to the minds of my readers the idea of the
Illimitable One. And before that idea, and of that idea, I can
only say, in the words of an ancient oracle: "In Him is an illim-
itable abyss of glory, and from it there goeth forth one little
spark which maketh all the glory of the sun, and of the moon,
and of the stars. Mortal! behold how little I know of God; seek
not to know more of Him, for this is far beyond thy compre-
hension, however wise thou art; as for us, who are His minis-
ters, how small a part are we of Him!"
38. There are three qabalistical veils of the negative existence,
and in themselves they formulate the hidden ideas of the
Sephiroth not yet called into being, and they are concentrat-
ed in Kether, which in this sense is the Malkuth of the hidden
ideas of the Sephiroth. I will explain this. The first veil of neg-
ative existence is the AIN, Ain = Negativity. This word con-
sists of three letters, which thus shadow forth the first three
Sephiroth or numbers. The second veil is the AIN SVP, Ain
Soph = the Limitless. This title consists of six letters, and shad-
ows forth the idea of the first six Sephiroth or numbers. The
third veil is the AIN SVP Avr, Ain Soph 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 far-
ther 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 representa·
tion in Arabic numerals, where the circle 0 represents the
Negative and the 1 the Unity. Thus, then, the limitless ocean
of negative light does not proceed from a centre, for it is cen·
treless, but it concentrates a centre, which is the number one
of the manifested Sephiroth . .. "
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The Three Veils of Negative Existence

The cloud-veils of the Ain formulating the Hidden Sephiroth, and concentrat-
ing in Ket~er, the first Sephira.
THE TEN SEPHIROTH

The actual word Sephiroth is plural and in meaning denotes "spheres" or
"emanations" while the word Sephirah is singular. Because the Sephiroth
were ten in number, Mathers made 'the observation that abstract concepts
of mathematics could also be applied to the Sephiroth. Within the Sephi-
roth themselves there are large polarity swings of both genders, but which
are still abstract in concept. They develop in varying stages so that when
each stage reaches its maximum point a new level is created for the refined
energy to go to the next level. The Sephiroth can be observed to be anal-
ogous to glass receptacles of varying shapes and quantities. When one is
full, then the energy overflows to the next, where it conforms to the shape
of the vessel and what that shape represents.
The first three Sephiroth are very important, for many have consid-
ered this Supernal triad to be manifested, yet still in a state that is invisi-
ble to us. In a modem light it could be likened to a DNA chain or to the
formation of basic atoms or molecules that have formed a certain pattern,
yet have not yet multiplied enough for visible states of growth. 49
It should be observed that the Sephiroth are also opened up to the
manipulation of negative influences as well as of good ones.
The Ten ineffable Sephiroth have ten vast regions bound

unto them; boundless in origin and having no ending: an
abyss of good and of ill; measureless height and depth . .. 50
From this we see divided in each Sephirah a positive and negative

polarity that can be related to both Spiritual and demonic hierarchies.
Since each Sephirah has both positive and negative polarities incorpo-
rated in it, then one may assume that there are certain Sephiroth that
are grouped under both headings. Once polarity has been established,
the neutral polarity must be accepted as well, and certain Sephiroth
now fall under this heading, but all in balanced juxtaposition one to
each other.
49 See c.
Superstrings : a Theory of Everything? P. W . Davies and J. Brown (Cambridge University
Press, 1988), for a theory of deep formation that can be Kabbalistically applied. Also Occult Chem-
istry by Besant and Leadbeater (3rd ed. 1980), which adds yet other dimension to the formations
or stages of growth, applied to the Kabbalah.
50 Sepher Yetzirah, 1.5.
OF TEN DIVINE NAMES
The Tree of Life

The Zohar describes the Sephiroth as emanating from each other, a

difficult concept to grasp visually (some have used the diagram of con,
centric circles). Later Kabbalists have considered the Sephiroth as being
placed on three pillars (Severity, Middle, and Mercy) while others have
used the age,old glyph of the Tree of Life (which has been with us since
antiquity) to apply the Sephiroth visually in balanced disposition.
The First of the Sephiroth is called Kether, the Crown, which is the
first manifested fonn and which many have associated with the Hebrew
name of God as shown in the letters YHVH,51 the incomprehensible
deity. Kether is often referred to the Godhead as the primal source of
manifestation. The Hebrew name associated with this is AHIH,52 mean,
ing "I am," a simple statement of manifestation.
There are a number of ways to visualize Kether. The first is to view
it by way of descent. Here we have a homogeneous force that is perfect in
every way except for experience, and that is what it must gain before it
can' be reunited with itself in Malkuth, the last Sephirah. In many
respects, Kether is much like the spirit of man as he arrives on this plane
of existence; he must gain experience through the process of trial and
tribulation before the re,unification with the Higher Self at death. Any
Sephirah, Kether included, can be applied to the smallest 'speck or atom
of this planet and also to the greatest distance in the heavens. This
explains the reference in the Sepher Yetzirah to the Sephiroth being
boundless and having no ending. Looking at Kether by way of ascent
here, we have the Godhead on earth, perfection as far as the physical laws
will allow. It is something everyone aspires to, for Kether is the absolute
ideal, untainted by the fears and worries of this world, for it has risen
above them. The Mathers description of the Sephiroth, as given in the
Book of the Path of the Chameleon,53 is as given below:
First are the Feminine colours of the Sephiroth, the

Queen's Scale. In Kether is the Divine White Brilliance,
the scintillation and corruscation of the Divine Glory-
that Light which lighteth the Universe-that Light
51 Exodus 20:2, "I am YHVH thy God."

52 Exodus 3:14 "I am the first and I am the last and beside me there is no God. And who, as I, can
proclaim, let him declare it, and set it in order for me."
53 This manuscript, called also "Hodos Chameleonis," was issued out in separate parts in the Golden
Dawn's Inner Order.
which surpasseth the Glory of the Sun and beside which

the light of mortals is but darkness, and concerning
which it is not fitting that we should speak more fully.
And the Sphere of its Operation is called Rashith ha,Gil,
galium-the beginning of whirling, the Primum Mobile
or First Mover, which bestoweth the gift of life in all
things and filleth the whole Universe. And Eheieh is the
Name of the Divine Essence in Kether; and its Arch-
angel is the Prince of Countenances-Metatron or
Metraton, He who bringeth others before the face of
God. And the Name of its Order of Angels is called
Chaioth ha,Qadesh, the Holy Living Creatures, which are
also called the Order of Seraphim.
The Second Sephirah is called Chokmah, Wisdom. It shows the

establishment of polarity in a balanced and harmonious disposition. The
Divine name associated to Chokmah is YH, a derivative of YHVH. In
this situation Chokmah is the first break from Kether (by way of descent).
The complete unit must now start to separate its component parts from
the whole so that each can experience a new dimension of what it is
designed for. Although separated, Chokmah still acknowledges that
Kether is its superior and that any knowledge coming to it will be through
the perfected point. In many ways Chokma~ is still under the reflected
glory of Kether, for the Wisdom that it utilizes is still far above that of
normality, and in many aspects this in itself is something to aspire to.
Since Chokmah is the first separation from Kether, it is the masculine
essence or seed and as such still pliable. It is a mixture of both the Wisdom
of God and the Wisdom man tries to attain. It is the Sephirah that gives
man the chance of attaining what is normally the unattainable through the
power of the intellect. The Zoha~4 (Temurah, Folio 155a) says:
YHVH created man in the mystery of Wisdom

(Chokmah) and made him with great art and breathed
into him the Soul of Life, so that he might know and
understand the mysteries of Wisdom to attain His glory.
Wisdom can be ascribed to many different levels and, to make mat-

ters extremely complex, it is said that in each Sephirah there are in fact
54 From Whare Ra temple papers, by unknown translator.

ten Sephiroth. The first manifestation of wisdom is, of course, Kether of

Chokmah, while the other end of the scale is Malkuth of Chokmah. In
terms of the Microcosmos, the areas in between each of these extremes
vary according to the type of person one is, which Eastern mystics have
considered to be states of satori. The complexity of this is that, while man
or woman may be satisfied with one level of Wisdom, it is not unheard of
for him or her, during a lifetime, to tap into the other levels as well. On
what level and for how long he or she is able to do this, of course, depends
on the individual and on what is happening in his or her life during that
moment. For some gifted or advanced individuals, this can be done simul-
taneously with more than one level at a time.
In Chokmah is a cloud-like grey which containeth vari-

ous colours and is mixed with them, like a transparent
pearl-hued mist, yet r:;ldiating withal, as if behind it there
was a brilliant glory. And the Sphere of its influence is in
Masloth, the Starry Heaven, wherein it disposeth the
forms of things. And Yah is the Divine Ideal Wisdom,
and its archangel is Ratziel, the Prince or Princes of the
knowledge of hidden and concealed things, and the
name of its Order of Angels is Auphanim, the wheels or
the whirling Forces which are also called the Order of
Kerubim. 55
The Third Sephirah is Binah, Understanding, and it shows the

establishment of the Triad and the next step after Wisdom. while Wis-
dom gives us the ability to discern things, Understanding shows us the
way to do it. The Divine Name associated to Binah is YHVH ELOHIM
which means "Lord my God." The name Binah, in fact, comes from the
Hebrew BNYH, Ben, a Son, and YH from Chokmah, showing the Son
ofChokmah.
In many respects Binah is the other side of the coin to that which
Chokmah represents. The Divine Name Elohim shows that the name
Binah is something of a misrepresentation, for the Hebrew linguistic
components of Elohim show the combination of both masculine and fem-
inine. While the name in itself is masculine, the Holy name is a mixture
of both, showing a very feminine trait underlying this Sephirah. For the
55 From "Hodos Chamelionis."

purpose of this discussion we will concentrate on its masculine impetus,

as the feminine side of its nature will be discussed in a later section.
The key word of this Sephirah being "Understanding" shows that it
is an energy or form that channels information and compartmentalizes it.
Binah brings out the whole pattern of things, to see things in a totality at
the top end of the scale, such as Kether of Binah. For those at the lower
end of the scale we have an overconcern for trivia, the dissecting of the
part taken to the extreme so that the whole is forgotten.
In Zoharistic Kabbalism there is no direct connection of Binah and
Kether, as one has to get to Chokmah to get to Kether; but in later
schools of Kabbalistic thought, when the Paths were considered in the
form of the Tree of Life, Binah actually linked directly to Kether through
the Path of Beth. This later appendage of Kabbalism is further complicat-
ed due to the fact some schools do not agree on which Path connects
with which Sephirah. Beth is considered by some to be the first letter of
the Hebrew Alphabet due to the fact that Bahir says:56
And what does Beth resemble? It is like Man, formed by

YHVH with Wisdom (Chokmah) he is closed on all
sides but opened in front.
This shows that there is still a strong connection directly between

Binah and Kether through the Path of Beth. Understanding is a very nec-
essary concept to provide the frame for Cho'kman-Wisdom, for without
Understanding, Wisdom cannot be attained or conceptualized.
In Binah is a thick darkness which yet veileth the Divine
Glory in which all colours are hidden, wherein is mystery
and depth and silence, and yet, it is the habitation of
Supernal Light. There is the Supernal Triad completed.
And the Sphere of its Operation is Shabbathai, or rest,
and it giveth forms and similtudes unto chaotic matter
and it ruleth the sphere of action of the planet Saturn.
And Jehovah Elohim is the perfection of Creation and the
Life of the World to Come. And its Archangel is Tza-
phqiel, the Prince of the Spiritual Strife against Evil, and
the Name of the Order of Angels is Aralim, the Strong
and Mighty Ones who are also called the Order of
Thrones. The Angel Jophiel is also referred unto Binah. 57
56 Westcott translation.
57 From "Hodos Chameleonis."
The Fourth Sephirah is Chesed, Mercy, and the establishment of

the Quartenary. This shows Mercy being expressed from Wisdom and
Understanding. The Divine Name associated with this Sephirah is AL,
which means God. AL is the Holy Spirit that can loosen its grip on the
material for those traveling up the Sephiroth of the Kabbalah, thus help-
ing them to cross up to Binah. For while we are investigating here the ori-
gins and formation of the Kabbalah, the practical use of the Kabbalah
must be always kept in mind. It can be used like a ladder for those magi-
cians and aspirants ascending it in their endeavor to unite with the God-
head in Kether.
In many respects Chesed is a very important Sephirah, for it is the
first of the manifested Sephiroth beyond the triad of Kether, Chokmah,
and Binah. It is also the first one from which to cross the Abyss (Daath)
to get to Binah, by way of ascent. There is no Path connecting Binah and
Chesed, and how one travels a route that is not laid out is something of a
mystery. It is the area of the shadow Sephirah Daath which cannot be
considered a Sephirah proper. A full explanation will be given in the sec-
tion on the Tree of Life, before and after the Fall of Man. The Golden
Dawn taught that before the so-called Fall there was another Tree in
which Daath was a Sephirah proper, connected by two paths. The Gold-
en Dawn teaching was that to get up to Binah by way of ascent one must
follow the emanation of the old Paths.
Another title for Chesed is "Grace" and this helps us to understand
the term Mercy more correctly. Chesed relates to the accumulation of
good deeds or efforts in which state forgiveness is given. It is considered
one of the finest virtues one can attain. This is achieved through flawless
love, of a fraternal nature, for the Understanding of Binah is now con-
verted into a state of further receptiveness. By way of ascent on the Tree,
Chesed takes the power and activity of the subsequent and severe Sephi-
rah of Geburah and has simply consumed or swamped the severe power
until it is enveloped with a concept of self love. By analogy it is very
much like the cushion absorbing the sharp blow of the rapier until it has
extended itself and encloses it with its receptivity.
In Chokmah is the Radix of blue and thence is there a

blue colour pure and primitive, and glistening with a
spiritual Light which is reflected unto Chesed . And the
Sphere of its Operation is called Tzedek or Justice and it
fashioneth the images of material things, bestowing

peace and mercy; and it ruleth the sphere of the action of
the planet of Jupiter. And Al is the title of a God strong
and mighty, ruling in Glory, Magnificence and
Grace. And the Archangel of Chesed is Tzadkiel, the
Prince of Mercy and Beneficence, and the Name of the
Order of Angels is Chashmalim-Brilliant Ones, who are
also called the Order of Dominions or Dominations. The
Sephira Chesed is also called Gedulah or Magnificence
and Glory.58
The Fifth Sephirah is Geburah, Severity. This is, of course, the

polar opposite of Mercy, showing that an extremity has been reached
through harsh action. The Divine Name for this Sephirah is ELOHIM
GIBOR, meaning "God's wars or battles." This is not an easy Sephirah
as it deals with Victory only after trial and tribulations, thereby showing
that nothing in its area of influence will come easy. Geburah is the
Sephirah of rule and retribution, of trial and tribulation, and it repre,
sents the extreme of these.
By way of descent, Geburah has taken the receptivity of Chesed to
the extreme, where it cannot give any more and now enforces a strict dis,
cipHne upon it to circumvent any future actions of this nature. The
Divine Name also shows the feminine aspect associated with this Sephi,
rah. This is not the gentle feminine quality but the harsh vengeful quali,
ty that is, in many respects, more fierce then any masculine quality and is
totally unrelenting. The feminine concept is very much needed in Gebu,
rah to receive the Emanations of Chesed and then transform them by way
of its masculine counterpart, so that the feminine energy is transmuted to
suit the temperament of the Sephirah. These aspects are well illustrated
by the following from the Song of Songs (6: 10).
Who is She that looks forth as the dawn, fair as the Moon,
clear as the sun, terrible like an army with banners.
By way of ascent, Geburah develops from the Beauty of Tiphareth

and becomes proud. The pride, in rum, can become eventually arrogance.
The fine line is drawn in this Sephirah between arrogance and discipline.
58 Ibid.
The harshness of this Sephirah spares no one, for here we can meet the
hard~core religious fanatic and zealot who would enforce his spiritual
beliefs by the point of the sword. We can also meet the mercenary soldier.
Both are wading deep in the blood of their fellow man, yet each with his
own preconceptions of why he is acting like he is. In the Zohar we are told
of how both David and Jacob were to face the Lord over their transgres~
sions, not so much for punishment but due to separation from YHVH.
Jacob felt he had no need for Geburah and longed for the Mercy of
Chesed because it was closer to YHVH. Geburah, though, is a very nec~
essary Sephirah, for (by way of ascension) one has to have the extreme of
Mercy to temper the Severity of one's nature.
In Binah is the Radix of Red, and therein is the red

colour, pure and scintillating and flashing with flame
which is reflected unto Geburah. The Sphere of its
Operation is called Madim or violent rushing Force and
it bringeth fortitude, and war and strength and slaugh~
ter, as it were the flaming Sword of an avenging God.
And it ruleth the Sphere of Action of the Planet Mars.
And Elohim Gibor is the Elohim, Mighty and Terrible,
judging and avenging evil, ruling in wrath and terror
and storm, and at whose steps are lightning and flame.
Its Archangel is Kamael, the Prince of Strength and
Courage, and the Name of the Order of the Angels is
Seraphim-the Flaming Ones who are also called the
Order of Powers. The S~hirah Geburah is also called
Pachad-Terror and Fear.
The Sixth Sephirah is Tiphareth, Beauty. This Sephirah stands

directly below Kether on the Middle Pillar and the emanations that
flow from it are then mixed with those of Geburah and Chesed so that
a perfectly balanced, radiant polarity for the whole Tree of Life is found.
Its title is directly related to the emanations of Kether that bind it to
harmonizing those of Geburah and Chesed thereby achieving that per~
fection which the Kabbalists often call "perfection." The Divine Name
of this Sephirah is YHVH ELOAH VE DAATH which roughly trans~
lated means "God's knowledge," showing the direct link with the God~
head in Kether.
59 Ibid.
Beauty is a word that well describes Tiphareth because, by virtue of

its placement directly under Kether through the Path of Gimel, it reflects
the glory of the Godhead in Kether. By ways of descent, Tiphareth breaks
away from the martial Geburah and stops halfway on its trip to the other
side of the Tree in the Pillar of Mercy to its station in Netzach,
Victory. Severity, when taken to yet another extreme and stopped in the
Middle Pillar as Tiphareth, creates a whole new approach, for the aggres,
siveness is tempered by Kether' s Glory, creating the Beauty of what one
is seeking. For some it can be said in the American expression "the brass
ring," meaning the whole of one's wants and desires in one package, an
ideology delivered. It is a time of rebirth and for a change of values.
Kether is the Radix of a Golden Glory and thence is

there a pure, primitive and sparkling, gleaming golden
yellow which is reflected unto Tiphareth. Thus is the first
reflected triad completed. And the Sphere of its operation
is that of Shemesh, the Solar Light, and bestoweth Life,
Light and Brilliancy in metallic matter, and it ruleth the
sphere of action of the Sun. And Yhvh Eloha va,Daath is
a God of Knowledge and Wisdom, ruling over the Light
of the Universe; and its Archangel is Raphael, the prince
of Brightness, Beauty and Life. And the name of the
Order of Angels is Melechim or Malakim, that is Kings or
Angelic Kings, who are also called the Order of Virtues,
Angels and Rulers. The Angels Peniel and Pelial are also
referred unto this Sephira. It especially rules the Mineral
world. 60
The Seventh Sephirah is Netzach, Victory, which relates to the end

of the emanations from the Pillar of Mercy which has successfully won
through. The Divine Name for this Sephirah is YHVH TzBAOTH,
which means "Lord of Hosts,"and relates to one of the Seven Archons
who created the Universe.
Netzach takes the Beauty of Tiphareth and distributes it towards a
desired end. The operative word for this Sephirah is "desire," something
that relates strongly to Netzach. The brightness of Kether that is reflect'
ed through Tiphareth is now channeled into a format that can control it,
for while Beauty remains on the Middle Pillar it becomes a center of sorts,
60 Ibid:
with little control or direction to it, yet when it is transformed into Net-
zach, the tremendous amount of energy it has is now focused, and that is
where Victory comes in. This focus point can barely contain the beauty
and power of TIphareth yet it does so by fine tuning it to the point that
no one or no thing can stand up to its burst.
The energy of the Creator, through its link from Kether directly
above it, knows no defeat and its energies overcome all obstacles. Since
beauty and radiance have their limitations that energy must be harnessed
into something progressive, and this is where Netzach is formed. Geburah
at the other end of the scale shows power, but this is not directed, where-
as Netzach performs this function with the help of the divine interven-
tion of Kether.
The beams of Chesed and of Tiphareth meet in Netzach

and thence arises a. green, pure brilliant liquid, and
gleaming like an emerald. And the Sphere of its Opera-
tions is that of Nogah or External Splendour, producing
zeal, love, harmony, and it ruleth the Sphere of Action
of the Planet Venus and the nature of the vegetable
World. And Jehovah Tzaboath is a God of Hosts and of
Armies, of Triumph and of Victory, ruling the Universe
in Justice and Eternity. And its Archangel Hanial is the
Prince of Love and Harmony, and the Name of the
Order of Angels is Elohim or Gods who are also called
the Order of Principalities. The Angel Cerviel is also
referred unto this Sephira. 61
The Eighth Sephirah is Hod, Splendor. This Sephirah like its oppo-
site number, Netzach, is the last in the Pillar of Severity, showing that the
energies of this dynamic Pillar are now at their strongest. The Divine
Name for Hod is ELOHIM TzABOATH meaning "God's Hosts" (or
armies) and relates to the martial aspect of God's works as the end result.
The term "Elohim," with its hidden feminine concept, is applied
here as well, and this shows that the Victory of Netzach has reached the
point where the competition or pushing now stops. The divine energy of
that Victory is converted into the pomp and glory that creates Splendor.
In many ways Splendor is the victory celebration after the battle
61 Ibid.
celebration is over. Since Splendor is on the Pillar of Severity, the pomp

and circumstance of Hod now takes the celebration to the extremity and
it becomes an issue all in itself. The Bhagavad-Gita says:
The Splendour of the sun, which dissipates the darkness

of this universe, is due to me. And the Splendour of the
moon and the splendour of fire are also from me.
This verse shows how all the opposites that eclipse the universe
emanate from the same source no matter how things may swing one way
or the other. Eventually the Universal balance is attained.
The beams of Geburah and Tiphareth meet in Hod and

thence arises in Hod a brilliant and pure flashing orange
tawny. And the Sphere of its Operation is that of Kokab,
the Stellar light, bestowing elegance, swiftness, and sci-
entific knowledge and art, and constancy of speech, and
it ruleth the sphere of the action of the planet Mercury.
And Elohim Tzabaoth is also a God of Hosts and of
Armies, of Mercy and of Agreement, of Praise and Hon-
our, ruling the Universe in Wisdom and Harmony. And
its Archangel is Michael, the Prince of Splendour and of
Wisdom, and the N arne of the Order of Angels is Beni
Elohim, or Sons of the Gods, who are also called the
Order of Archangels. 62
The Ninth Sephirah is Yesod, Foundation. This is the Sephirah on

the middle path that now tapers the two completed forces of Splendor
and Victory into Foundation. Yesod is a basic building block on which
further developments can be built. In many respects this Sephirah is
much like the foetus in the Womb, fully formed but not yet grown to full
maturity. The Divine Name of this Sephirah is SHADDAI EL CHAI
which means "Mighty Living One" and is concerned with the creation of
Life on a new level.
The Splendor of Hod is now transformed into the building blocks
or foundation of a new beginning, just as the Victory of Netzach has
vanquished the opposition. A new era now begins and the old is no
more. Kether, through the influence of Tiphareth, has pushed its rays
down the central pillar to Yesod so that they stabilize the celebration of
62 Ibid.
Hod into something more than a momentary high, but something con-
crete and lasting.
The beams of Chesed and Geburah meet in Yesod and

thence arises in Yesod a brilliant deep violet-purple or
puce, and thus is the third triad completed. And the
sphere of its operation is that of Levanah, the Lunar
.beam, bestowing change, increase and decrease upon cre-
ated things and it ruleth the Sphere of Action of the
Moon and the nature of mankind. And Shaddai is a God
who sheddeth benefits, Omnipotent and Satisfying, and
Al Chai is the God of Life, the Living One. Its Archangel
is Gabriel, the Prince of Change and Alteration. And the
name of the Order of Angels is Kerubim , or Kerubic Ones
who are also called the Order of Angels. 63
The Tenth Sephirah is Malkuth, Kingdom. Malkuth is the final

Sephirah where an emergence of a vast and complete cosmic cycle has
been completed. Apart from the emanations of Yesod placed above, it is
now time for the emanations from Hod and Netzach to blend in togeth-
er and to give additional impetus to the form. The Divine Name applied
here is AOONAI HA ARETZ, meaning "Lord of Earth." This concerns
the stabilization of matter through the influence of the Spirit in Kether
which Malkuth is a reflection of, in a much deeper form.
And from the Rays of this Triad there appear three

colours in Malkuth together with a fourth which is their
synthesis. Thus from the orange tawny of Hod and the
green nature of Netzach; there goeth forth a certain
greenish "citrine" colour, yet pure and translucent withal.
From the orange tawny of Hod mingled with the puce of
Yesod there goeth forth a certain red russet brown, "rus-
set" yet gleaming with a hidden fire. And from this green
of Netzah and the puce ofYesod there goeth forth a cer-
tain other darkening green "olive" yet rich and glowing
withal. And the synthesis of all these is a blackness which
bordereth upon the Qlippoth. . . . In Malkuth, Adonai
Ha-Aretz is God, the Lord and King, ruling over the
Kingdom and Empire which is the Visible Universe.
63 Ibid.
And Cholem Yesodoth-the World of the Elements, is the

name of the Sphere of the Operation of Malkuth which is
called the Sphere of the Elements from which all things
are formed, and its Archangels are three:- Metatron, the
Prince of Countenance reflected from Kether, and San~
dalphon, the Prince of prayer (feminine), and Nephesch Ha
Messiah, the Soul of the Reconciler for Earth. And the
Order of Angels is Ashim or Flames of Fire, as it is written
"Who maketh his Angels Spirits and His Ministers as a
Flaming Fire," and these are also called the Order of
Blessed Souls, or of the Souls of the Just made Perfect. 64
THE THIR1Y#TWO PATHS OF WISDOM
This particular text is appended to Westcott's translation of the Sepher

Yetzirah and was translated from the Hebrew Text of Joannes Stephanus
Rittangelius in 1642. It is also found in Kircher's Aedipus Aegyptiacus65 of
1653. The actual origin of the original work that both texts were based on
is obscure, though it formed a very important part of the Golden Dawn
teachings. It was mainly used in the Tarot descriptions66 of the 22 Trumps
and utilized in the rituals of the Golden Dawn proper, the Alpha et
Omega and the Stella Matutina, to help describe the Paths of the Tree of
Life. In many respects this little document is· the mainstay of Kabbalistic
teaching within the Order and also outside of it. The first ten "Paths" as
they are called relate to the Sephiroth themselves and the next 22 relate
to the Paths proper of the Kabbalah. 67
The Thirty~two Paths of Wisdom issue forth from

Chokmah, the Father of Wisdom, the Yod force of our
nature for this showeth the spirit of the Theoretical Kab~
balah, before the Dew of Wisdom hath implanted its seed
into Adam. 68
64 Ibid.
65 Kircher said "The 32 Paths of Wisdom are the luminous roads by which holy men of God, through
long usage, long experience of divine things and long meditation upon them, can attain the hid-
den centers."
66 See forthcoming The Magical Tarot of the Golden Dawn by Pat and Chris Zalewski for an explana-
tion of how this is applied.
67 A very thorough analysis is given in the Golden Dawn Correspondence Course.
68 This quote is from a notation by Mathers which was the lead paragraph to my copy of this docu-
ment. The document itself is a copy of what is appended to Westcott's Sepher Yerorah .
The First Path is called the Admirable or the Hidden Intel-

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

because it is the essence of that curtain which is placed close
to the order of the disposition, and this is a special dignity
given to it that it may be able to stand before the Face of the
Cause of Causes.
The Twelfth Path is the Intelligence of Transparency,
because it is that species of Magnificence called Chazchazit,
which is named the place whence issues the vision of those
seeing apparitions. (That is the prophecies by seers in a
vision.)
The Thirteenth Path is named the Uniting Intelligence,
and is so-called because it is itself the Essence of Glory. It is
the Consummation of the Truth of individual spiritual things.
The Fourteenth Path is the Illuminating Intelligence, and
is so called because it is that Chashmal which is the founder of
the concealed and fundamental ideas of holiness and of their
stages of preparation.
The Fifteenth Path is the Constituting Intelligence, so
called because it constitutes the substance of creation in pure
darkness, and men have spoken of these contemplations; it is
that darkness spoken of in Scripture, Job xxxviii.9, "and thick
darkness a swaddling band for it."
The Sixteenth Path is the Triumphal or Eternal Intelli-
gence, so called because it is the pleasure of the Glory, beyond
which is no other Glory like to it, and it is called also the Par-
adise prepared for the Righteous.
The Seventeenth Path is the Disposing Intelligence, which
provides Faith to the Righteous, and they are clothed with the
Holy Spirit by it, and it is called the Foundation of Excellence
in the state of higher things.
The Eighteenth Path is called the House of Influence (by
the greatness of whose abundance the influx of good things
upon created being is increased), and from the midst of the
investigation the arcana and hidden senses are drawn forth,
which dwell in its shade and which cling to it, from the cause
of all causes.
The Nineteenth Path is the Intelligence of the secret of all
the activities of the spiritual beings, and is so called because of
the affluence diffused by it from the most high blessing and
most exalted sublime glory.
The Twentieth Path is the Intelligence of Will, and is so
called because it is the means of preparation of all and each
created being, and by this intelligence the existence of the
Primordial Wisdom becomes known.

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

OF THE GOLDEN DAWN
One of the most intriguing set of teachings within the Golden Dawn was
the application and use of the Four Color Scales as placed on the Four
Trees of Life. Without any understanding of both the theory of these
scales and how they are used in practical magic, one cannot expect to
make much progress as a magician in the Golden Dawn system. The sym,
bolic importance of the color lies behind virtually every aspect of the
work undertaken in both the First and Second Orders.
When Mathers created this color system he took it from 22 systems
of color theory with no two colors being exactly identical, sometimes the
separation between colors being only a slight shade lighter or darker. This
subject was indeed one of the most complex among the Order's teachings
and due to the difficulty of painting the colors correctly many adopted
their own set of scales. What I have presented here is what was original,
ly in the Golden Dawn and the following set of color scales was taken
from a very early manuscript, later altered a number of times by various
temples over the years. This manuscript also had a set of very well-pre-
served, painted scales, and although I have had the advantage of adding
the odd piece of modem color terminology when I felt it needed it, I have
resisted tampering with it.
There are some interesting differences when these scales are com-
pared with those of Crowley's 777. I note that in these, Binah in the
Queen Scale is given the correct coloring of Blackish Red, whereas Crow-
ley gives it as Black, altogether ignoring its Red Root. Since the 'Crowley
Scales are readily available, I have decided to give this version which I
obtained from the papers of a former Chief of Whare Ra Temple. Having
said that I would add that either the Crowley Scales or the ones given
here can be used and the choice is ultimately up to the reader as I am
unsure which is the earlier version. The truth of the matter is that there
are so many versions of the Color Scales (even Mathers altered his own
on a number of occasions) that to give a completely authoritative version
is almost impossible. 69 The scales are numbered from 1 to 32. The first
69 Oral tradition at Whare Ra temple has it that the original scales were partly unusable when they
were applied to the coloring of the Tarot Trumps. An example of this is the 18th scale for each of
the Four Trees which relates to the T arot Trump the "Chariot,» as given in the Crowley scales. A
comparison with these scales will show the difference, though this is only one example of some of
the changes. It would be a fair comment to say that the color scales were altered from the originals
to fit in with the Tarot cards.
ten numbers relate to the Sephiroth, while the rest are concerned with
the Paths. The association of the 22 Trumps to the scales actually starts at
Number 11, which is the first Path after the ten Sephiroth.
In the Golden Dawn there were two theories of color mixing. The
first was to have bright colors that gradually darken with the mixing, so
that some colors achieve a type of color that is not easy to identify. The
second approach is to make the colors translucent or very watery, and
when one reaches the colors of the Prince and Princess Scale, for
instance, the original root color can be identified. When myoid mentor
from Whare Ra Temple taught me the scales he made me use both meth-
ods when painting the Four Trees; by doing the former, then watering it
down somewhat around the dark colors so that these appeared like a glow
or hue on both the Sephiroth and Paths. The reason for the dark and
light transparent colors became obvious when I started painting the Tarot
Cards which used the Four Trees as a basis for coloring. 70
THE FOUR COLOR SCALES

KING QUEEN PRINCE PRINCESS
1 Brilliance Brilliance Brilliance White-flecked Gold
2 Pure Soft Light Gray Blue Pearl White-flecked Red,
Blue Gray Blue, Yellow
3 Crimson Blackish Red Dark Brown Gray-flecked Pink
4 Deep Violet Dark Blue Deep Purple Deep Azure-flecked
Yellow
5 Bright Orange Scarlet Red Bright Scarlet Red-flecked
Blackish-Red
6 Clear Pink Yellow Gold Rich Salmon Gold Amber
Rose
7 Light Amber Light Emerald Bright Yellow Olive-flecked
Gold Green
8 Violet Purple Tawny Orange Red Russet Yellow-Brown
flecked White
9 Indigo Violet Purple Very Dark Citrine-flecked
Purple Azure
70 In the fonhcoming The Magical Tarot of the Golden Dawn, the same set of scales will be given, but
I have used modem color terminology and corrected the odd mistake made in color generation.
KING QUEEN PRINCE PRINCESS

10 Bright Yellow Citrine, As Queen but Black rayed with
Russet, Black with Yellow Olive, Bright Yellow
11 Bright Pale Pale Blue Grayish Green Yellow-Green
Yellow flecked Yellow
12 Primrose- Light Purple Light Gray Light Indigo-rayed
Yellow Violet
13 Pale Silver Blue Silver Cold Pale Blue Silver-rayed
Sky Blue
14 Emerald Green Sky Blue Spring Green Bright Rose-rayed
Pale Green
15 Blood Red Dark Rose Rich Red Crimson
Red
16 Red Orange Maroon Lake Red Rich Brown
17 Marigold- Pale Mauve Brownish Reddish-Gray hue
Orange Orange to Mauve
18 Dark Amber Deep Blue- Rich Bright Dark Greenish-
Purple Russet Brown
19 Greenish- Deep Purple Medium Gray Reddish-Amber
Yellow
20 Yellowish-Green Indigo Green Gray Plum
21 Violet Purple-tinged Bright Purple Bright Blue-rayed
Blue Yellow
22 Grass Green Sea Blue Aquamarine Pale Green
Blue
23 Deep Blue Sea Green Deep Olive- White-flecked
Green Purple
24 Green-Blue Dull Brown Very Dark Livid Indigo Brown
Brown
25 Deep Blue Yellow Slate Pale Gray Blue Red Gray to Mauve
Hidden Red Gray
26 Dark Indigo Yellow Light Pale Dark Greenish
Gray Brown
27 Deep Scarlet Elemental Venetian Red Bright Red-rayed
Red Azure or Emerald
28 Amethyst Dove color Bluish Mauve White-tinged Purple
29 Ultra Violet Warm Golden Light translucent Stone
Crimson Brown Pinkish Brown
30. Golden Yellow Maize Yellow Rich Amber Amber-rayed Red
31 Glowing Orange Vermillion Scarlet-flecked- Vermillion-flecked
Scarlet Gold Crimson and Emerald
32 Very Light Dark Indigo Blue Black Black-rayed Blue
Indigo
CHAPTER SIX
An Extra Dimension of the Tree
Up to this point we have looked at the Sephiroth as formed in a Tree.

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

79
this section is missing, though Taylor remembers it being taught in the

early 1930s at Whare Ra. Attached to this were also translations of por-
tions of Franck's work on the Kabbalah and that of Ginsburg and Jellinek.
These were done in the Golden Dawn proper, and not the Stella Matuti-
na, according to Taylor. I have taken the liberty of expanding the skele-
tonic framework of these notes, that were given out in lecture form, and
combining it with other Golden Dawn lectures to form the basis of this
section of the book.
To call these papers unofficial may be misleading, as there were a
number of very valuable documents that Mathers translated and that
were circulated among Golden Dawn Adepti which could be termed
unofficial, yet still were studied widely. Regardie, I feel, was the one who
perpetrated this mistaken type of thinking about Golden Dawn papers.
What one Temple deemed official another Temple did not, hence the
apparent confusion over th~ status of certain documents. I have in my
possession a number of notes made by Mathers on the Tarot that were
classed as official by Whare Ra tutors and students alike, yet were never
shown nor published in collections of Golden Dawn material. These
notes were not classed as Knowledge Lectures but "side lectures," and are
not to be confused with the Flying Rolls.
In certain of the Golden Dawn papers there are some very subtle
theories which can only have come from the Partsufim concept, though
they have never been acknowledged openly as such. For example, within
the Golden Dawn Tarot scheme, all the Court Cards are based on the
Partsufim theory. A failure to understand the Partsufim theory will pre-
vent the gaining of understanding, not merely of the Court Cards and
their formation, as used within the Order, but also of many Kabbalistic
concepts.
One of the things that has often amazed me about this Partsufim
section is that it is largely ignored by students of the Kabbalah in favor of
the Sephirotic system despite being of equal importance. In fact, it is an
additional dimensional and crucial concept of Kabbalistic study. It is for
this reason we are going to devote a great deal of space to it.
In order to understand the concept of creation, before, during and
after the Fall of Man, the heavens were mapped out in the form of a
face or countenance of Man, which was said to reflect God's image.
Each part of this face has a certain significance and is applied to Kab-
An Extra Dimension of the Tree 81
balistic thought. The Ten Sephiroth are included as a type of extension

of it, for the Zohar discusses the concealed Adam (or first Adam) who
encompasses the Ten Sephiroth. The Partsufim scheme tried to incor-
porate the Sephirotic development and actually take it a step further,
and give a huge overview of the varying stages of development, and
show how the varying Trees of Life are incorporated in its vast theory.
The Golden Dawn tried to simplify this in a single diagram, showing
the main divisions of the Partsufim theory by grouping various Sephi-
roth together.
To a certain extent the Partsufim theory continues where the Sephi-
rothic emanations leave off. At this juncture in the Zohar we are faced
with what could be described as a fifth world of the Kabbalist, made up of
four divisions, AB, SAG, MAH, and BEN. These divisions are derived
from a permutation of the letters YHVH, sometimes called in each of the
Four Worlds. Within the Golden Dawn papers (in the 4=7 ritual and
associated papers) however, Mathers opted for the four traditional worlds
and thus applied these to the Partsufim theory.
The next phase is the grouping of the ten Sephiroth through seven
stages. From this point there is a further negative space, or Abyss. This is
not to be confused with the Ain Soph Aur, but an area of what one would
call Negative Space, which is then reformed into the Second primordial
Adam, for the Zohar says:
He spoke firstly of the Kings who ruled over Edom before

the arrival of the King of Israel, symbols of the unbal-
anced powers which manifested themselves at the begin-
ning of the Universe, before the triumph of harmony.
"God" said he, "when he wished to create, threw over his
radiance a veil, and in its folds, he cast a shadow. From
this shadow there arose Giants who said: 'We are Kings'
but they were nothing more than phantoms. They
appeared because God had hidden himself by creating
Night within Chaos; they disappeared when there was
brought forth from the east that Luminious Head, that
glowing head that humanity gives itself by proclaiming
the existence of God, the sun, governor of our aspira-
tions and our thoughts.
"Gods are mirages made of shadow, and God is the
synthesis of splendours. Usurpers fall away when the
King mounts his throne, and when God appears, the

Gods are banished.'>72
What we have here, by analogy, is the fact that the previous chaos
is not nothingness nor negativeness, but simply a state of imbalance that
is corrected by the shining light of the sun sweeping away the darkness,
and the formation of a new archetypal face. For we are told:
The Divine Image is a double one. There are heads of

light and shadow, the white ideal and the black ideal, the
upper head and the lower. One is the dream of the Man-
God and the other is the invention of the God-man.
One represents God the wise, and the other, the idol of
the lowly. 73
The restoration of Adam by YHVH shows that in the single head,

called the Attik Yom in or the Ancient of Days,74 are three further heads
and these are but a reflection of the Supernal Triad. Each head comprises
a Tree of Life of Ten Sephiroth which has been reflected through and
down by the emanations of the First Adam. The first head is Concealed
Wisdom, the second is Hidden Wisdom, while the third head is Remain-
ing Wisdom. The diagram of the head is broken down into seven parts:
( 1) The cranium or skull has no beginning but the emanations

reflected on its surface are said to have received the input from 400
worlds. This figure is arrived at through the fact that each of the ten
Sephiroth contains ten Sephiroth( for example Malkuth of Kether, Yesod
of Kether, etc.) and this situation is reflected in each of the Four Worlds
of Atziluth, Briah, Yetzirah, and Assiah-thus 10 x 10 x 4 = 400. It is also
the numerical value of Tau, the last letter in the Hebrew Alphabet for,
while it has no beginning, it has an end or limit to its size. The Zohar tells
us that the skull is the residual place of knowledge and is the residence
not only of the Son but of the 32 Paths and 50 gates.7 5
72 Idra Suta.
73 Ibid.
74 He is called the Ancient of Days because Daniel said that he had seen the Thrones of Life giving
Fire overturned and the Ancient of Days sit down so that he can renew the world around Him.
(Daniel 7:9)
75 The section on the 50 Gates will be discussed later in the alchemical section of the book.
"J\lI 1'~'Y 01_~"
, --~" 1'·"Y
The Face of the Second Adam

(2) The dew from the head comes through the Chokmah of the
Hidden or Concealed Adam:
... The Most Holy and Ancient one is Hidden and con-
cealed, and in that skull is the Supernal Wisdom con-
cealed 76 ... Genesis 27:27; "And Elohim shall give thee
from the Dew of Heaven.
(3) The forehead (sometimes referred to as the brain) has 370

worlds. This applies to Grace and to the benefits of remaining true to the
religious feasts and philosophy in general and not deviating from these.
Such is said to be the Will of the Law. It is also called the Fountain of
Benevolence where blessings are found. From it the Light goes forth in 32
directions.
(4) The eyes have no eyelashes or eyebrows 77 for the figure never
sleeps and represents the vigilance of Israel. The Eyes, Skull, and fore-
head represent the Yod force, as a combined unit. The eyes have three
emanations from them and this is from the Supernal triad reflected there-
in. Their colors change from black to white, depending on the influence
at the time.
(5) The nose is the gateway for the spirit of life, the breath, to enter
and exit. It represents the Heh force. Within the Zoharic text great
importance is placed on the number of breaths, for example four quick
breaths are said to come from YHVH.
(6) The beard is divided into 13 parts and describes the Word of
God, for the 13 parts of the white beard shows perfection of the Word.
There are 31 curls of the beard and 390 hairs, for Psalms says: "The per-
fume of the supreme head is poured out of the beard of the father, and
from there, on to the beard of Aaron." The black beard, of course, is the
negative aspect of the white, yet both are a homogeneous part of the same
whole. The beard itself hides the Supernal Triad of Kether, Chokmah,
and Binah, or three heads which are held together by the letters YHVH.
It extends to the pit of the chest of the Arik Anpin or Macroprosopus-
Vast Countenance.
76 "Idra Zutra," Mathers translation.

77 This is disputed in French translations of this section of the Zohar.
The Four Letters applied to the Countenance

or Partsufim Theory
(7) The Father (ABBA), and Mother (AlMA are concealed within
the beard and are united by the 8th and 13th parts. The fact that they are
hidden shows that they are produced from this level to form in the lower
area of the Macroprosopus (where the beard finishes covering the length
of the whole body), for the Father and Mother are analogous to
Chokmah and Binah of the Sephirotic system. The names of Ishrael and
Tebunah (which some have considered as Chokmah and Binah), howev-
er, are in fact an outer covering for these forces, yet still distinct from
them. They cover the area of the Arik Anpin, for these are the direct
emanations that enter the brain of the Zauir Anpin.
(8) From the Father and Mother the Son is produced, and he is
called the Zauir Anpin, or Lesser Countenance, which relates to the let-
ter Vau. The Lesser Countenance equates with the Sephiroth Chesed to
Yesod of the Sephirotic system'.
(9) The Bride of the Microsrosopus (Malkah), representing the Heh

(final) force, goes through a period of changes of personality at varying
stages or times. Mathers says: 78
The conception of the Microprosopus is more properly

under the name of Jacob, whose wife is Rachel; and his
cognomen, is Israel, whose wife is Leah.79
Applied to the figure, Leah is the area from the neck to the pit of
the chest, where she then joins Rachel's head. The wombs of both pro-
duce the five loves and five powers.
Up to this point, some students of the Zohar have considered that
the world of Atziluth is being discussed, and that anything below this
point now disperses into the world of Briah. This belief, to a certain
extent, contradicts the extra dimension theory (which the Golden
Dawn have tended to ignore in favor of the Atziluthic system, as advo-
cated by Rosenroth). Because of the confusion and complexity of this
section with the Sephiroth system, some Kabbalists have considered that
each section of the Figure can be broken down into ten Sephiroth and
78 "Siphra Dtzenioutha," Mathers translation.

79 On the night of the nuptials Leah was substituted for Rachel, unbeknown to Jacob,
also representing a Sephirah in the greater scheme. This theory is high-

ly complex and will not be discussed here, for it quite often contradicto-
ry, as Rosenroth tried to show in his Kabbla Denudata. The Golden
Dawn initiates also realized the complexiry of this theory and opted for
the simplistic diagram of the dispersion of the Sephiroth as applied to
the Macroprosopus and the Microprosopus.
The Soul of the Kabbalah

CHAPTER SEVEN
The Soul of the Kabbalah 80
THE PRE~EXISTENCE STATE
Before one can accept the pre-existence state of the Soul one must first
believe in the state of reincarnation in which the soul sends forth its ema-
nations into various lives, then retracts itself after each life so that the
lessons of each life can be studied and learned from. With this type of pre-
existence concept the soul is, to a certain extent, contracted and devoid
of its extensions into the realm of mankind. The Bahir refers us to the
meaning of "generation to generation" (as given in Ecclesiastes 1:4) yet
Rabbi Akiba tells us bluntly that a generation has already came or been
before, stating that it is the same people and yet of another generation.
80 The quotes from the Zohar, as given in this chapter, were taken from a series of lectures given at
Whare Ra temple in New Zealand, on the Kabbalistic Soul, from 1919-1921. I found these trans-
lations in an old notebook with various books and folio references of the Zohar given. Many of
these translations pre-date previous English publications and no indication was given of who actu-
ally translated them into English. Some are taken from Mathers' Kabbalah Unveiled. Some have
been taken from the French translation of the Zohar by Pauly, others from The Kabbalah by Franck.
There are some pans that I have been informed must have been taken directly from the Hebrew
version of the Zohar.
89
This is expounded upon in the system of Isaac Luria and Chaim Vital. 81
The Zohar states: 82
If all dead bodies are risen from the dust, what will
become to the bodies that have shared the same soul?
Rabbi Jose tells us that these do not count and it is the last body
that one has shared that will rise again at resurrection. The entire con~
cept relates to the Biblical book of Genesis, where it is said that some~
thing is created in physical form then returned to God on the final day.
Of the actual creation itself, the Zohar says:83
As the body is made in this world from the combination of

the four elements, the spirit (soul) is made in the Gar~
den84 from a combination of the four winds that are there
and the spirit in them shaped in the shape of the body.
This tells us that when the soul is first fashioned it is in empathy

with the body. The effect of its shaping in the Garden through the four
winds is analogous to the four elements on earth. In fact, one could
assume that the soul is reshaped in the Garden before any re~entry into
man or woman. The Zohar says:85
Blessed are the just, whose NShMThHVN, souls are

drawn from that Holy Body which is called Adam, which
includeth all things; the place, as it were, wherein all the
Crowns and Holy Diadems are associated together,
arrayed in equilibrium and balance.
This concept shows that all souls were created together, even
though the vast majority took their time before entry into mankind.
On the question of polarity of the Soul, with the continual refer~
ence to the male Adam, the Zohar says:
81 See Sepher Ha-Gilgalim or Book of Transformation.

82 Vol. 2, folio 13la.
83 Vol. 3, folio 13b.
84 This is possibly the Lower Garden of Eden and not the Upper.
85 Lesser Holy Assembly.
Every fonn in which the male and female principle is not

to be found is not a superior or complete fonn. The Holy
One, blessed be He, does not establish His abode where
these two principles are not perfectly united; the blessing
comes down only where this union exists, as we learn
from the following words: "He blessed them and called
their name (Adam) on the day they were created (Gen~
esis 5:2) for the name of Man can be given only to a man
and a woman who are united into one being."
We are told in the ZoharB 6 that the world of Earth is a reflection of

the upper World of spirit, echoing the words of Hennes Trismegistos who
says in the Emerald Tablet:
In truth certainly and without doubt, whatever is below

is like that which is above, and whatever is above is like
that which is below, to accomplish the miracles of one
thing. Thus this little world is created according to the
prototype of the great world.
The Zohar further states that when Adam was created he gathered
the earthy materials from all over the world and made him from it, on
earth. The soul is a compound of three grades or degrees. The lowest is
the Nephesch, while the next is the Ruach, and the highest is the
Neschamah. Each of the two lowest functions, or levels of ~he Soul, relies
on the energies of the one above it, so that the body of man can exist
with the spirit therein. It is the function of the lowest to try and unite
with the highest while man is still in material fonn.
DWISIONS OF THE SOUL
Guph
Although the Nephesch is the lowest fonn of the Soul, in one sense
there is another fonn even lower, Guph, the physical body. This is the
clothing vehicle for the next level, the Nephesch. The Zohar says of this: 87
86 Vol. 2, folio 205b.

87 Vol. 3, folio 76a, from Job 10:11 "Thou hast clothed me with skin and flesh, and hast fenced me
with bones and sinews."
Do not think that man is but flesh, skin, bones and

veins; far from it! What really makes man is his soul;
and the things we call skin, flesh, bones and veins are
but a garment, a cloak; they do not constitute man.
When man departs this earth, he divests himself of all
veils that conceal him. Yet, the different parts of the
body conform to the secrets of the supreme wisdom. The
skin represents the firmament, which extends every-
thing and covers everything like a cloak. The flesh
recalls the evil side of the universe (the purely external
and tangible element) The bones and veins represent
the celestial chariot, the forces that exist within, the ser-
vants of God. However, all this is but a cloak; for the
deep mystery of celestial man is within. Celestial Adam
is as spiritual as terrestrial man, and everything happens
below as it does on high. Therefore it is written in scrip-
tures: "And God created man in His own image" yet,
different figures formed by the stars and planets in the
firmament that envelops us betoken hidden matters and
profound mysteries-so do the figures and lines on the
skin which encompasses the human body and are the
body's stars and planets. All these signs have a hidden
meaning and are the objects of attention of wise men
who know how to read the face of man.
Following the lead of the above paragraph, we find that in the

2oharB8 there are some very rigid rules of what is now called physiognomy,
or the study of one's physical features to determine one's worth or charac-
ter. Apart from this, there is also a discourse on palmistry.89 Within the
Golden Dawn and later Alpha et Omega temples under Mathers the lec-
ture on palmistry which is taken from the 2ohar. The astrological break-
down of man, as given from a Golden Dawn tabulation,90 and as applied
to the Kabbalistic Paths, is as shown on the following page. 91
88 Volume 3, folios 70h-75b.

89 Vol. 3, Folio 78a
90 This is from a document called "Book of General Correspondences," which was published by
Crowley as 777.
91 For a more detailed tabulation see Rulership Book by Rex E. Bills.
Astrological Breakdown of the Body
Path Astrological Influence BOdy Part

11 Air Respiratory Organs
12 Mercury Cerebral and Nervous System
13 Moon Lymphatic System
14 Venus Genital System
15 Aries Head and Face
16 Taurus Shoulders and Arms
17 Gemini Lungs
18 Cancer Stomach
19 Leo Heart
20 Virgo Back
21 Jupiter Digestive System
22 Libra Liver
23 Water Organs and Nutrition
24 Scorpio Intestines
25 Sagittarius Hips and Thighs
26 Capricorn Genital System
27 Mars Muscular System
28 Aquarius Kidneys and Bladder
29 Pisces Legs and Feet
30 Sun Circulatory System
31 Fire Organs of Circulation
32 Saturn \ Earth Excretory System
In his book Garden of Pomegranates, Israel Regardie made the obser-

vation that:
In their analysis of man, the Qabalists found that hand in

hand with the physical body man had an automatic- or
habit-forming or desire-consciousness, which gave him
impetus and volition in certain directions. It took care of
the functions of his organism to which conscious atten-
tion was seldom directed, such as the circulation of the
blood, the beating of the heart, and the involuntary
motions of the diaphragm resulting in the inspiration
and expiration of breath. They also noted the faculty of
reason and criticism, the power whereby a man proceeds

from premises to conclusion. And above and beyond this
was the Spiritual entity who used this body, who used
this desire and rational consciousness.
Nephesch
The Nephesch is part of the Soul that directly feeds the human
organism for it is said: 92
She giveth meat to her household (body) and an

appointed portion of labour to her maidens (limbs).
To understand this more completely, we have to tum to Indian cul-

ture and the subtle body that is called the Etheric Body, which is analo-
gous to the Nephesch. The Etheric Body can be seen clairvoyantly like a
series of streams or rivers covering the human body. These are called
nadis, or channels, in which the energy flows from the seven chakras.
Within the Order of the Stella Matutina, or in the New Zealand Temple
Whare Ra at the very least, the Etheric Body was discussed almost in the
same breath as the Nephesch. This eastern perspective gives new dimen-
sions to the concept and opens up insights into some very cryptic Biblical
passages that are quoted in the Zahar, like the one above. The Zahar tells
us that the Nephesch has no light of its own and can only conform to the
influence of Spiritual Light (of Metatron) above it. In many respects, this
is a very accurate description of the Etheric Body, for the Zohar states that
the abode of the Nephesch is in the Physical Body, and not in another
dimension, such as the other component parts of the soul.
Since the Nephesch is in the physical, the question may be asked,
why can't we see it. The answer to this is that a number of people can see
it. It has been mapped by both Indian and Chinese mystics within the
formulae for Acupuncture. It can also be measured scientifically as the
skin cells along the various pathways of energy differ in structure electri-
cally. So, in every respect, the Nephesch is the identical twin of the phys-
ical body.
A careful study of the Zahar93 will show some reference to the
Nephesch actually walking around and this is explained by a distinction
92 Provo31:15.
93 See Volume 3, Folios l42b-143a:
made between the two different concepts of the Nephesch. Again, drawing
an analogy with eastern theology, this is separated into the Etheric Body
and the Astral Body, which is a body subtle anatomy seemingly classed by
the Kabbalists in the form of the Nephesch. For the ZoOOr says:94
For there is a certain Nephesch which does not rest and

there is a Nephesch which is not cut off from the body.
The 2000r clearly states that there are both higher and lower forms
of the Nephesch, with the lower form being equated with the Etheric
Body, which exists in every living creature, and the higher Nephesch,
which equates with the Astral Body and which has the ability to jour-
ney from one place to the next, both with and without the knowledge
of the body to which it is attached. Such traveling can involve actual
physical distances or psychic dimensions. The Astral Body can do both.
So much has been written on this subject that there is no requirement
to repeat it here.
The Astral Body, or Higher Nephesch as some prefer to call it, is in
fact also a plasmic body in its own right. As such, it has a certain amount
of freedom. The Astral Body feeds on both pleasure and pain, and in
some instances, when the individual is at either end of the spectrum, a
distortion can occur where either pleasure o~ pain can be the main impe-
tus into this body. The Astral Body then sends down its impulse through
the Etheric Body and its Seven centers to the Physical Body. Distortion
at this level alters the balance of the seven centers and can cause both
physical and mental ill health and is the major cause of disease. Any form
of stress build-up carried through to the Astral Body will cause it to
release energy through the Solar Plexus center in the Etheric Body to the
Physical Body, resulting in problems concerned with the area this center
governs. In some cases, where extreme karma is called for, the energy or
impetus is then brought to bear on the Astral Body from the next level up
(the Mental Body). This can be in conflict with what the Astral Body is
experiencing at the moment. It may be that the Astral Body is having a
very good time of it through the experiences of the physical, and all of a
sudden a command comes down to change direction. As a result conflict
can occur, which in tum results in disease in the physical.
94 Volume 3. Folio 142b.

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

escape mechanism, when the force of the Mental Body is too great. This
results in the Astral Body vacating its function as a fonn of distraction, so
that it will not have to obey the higher Mental Body which governs it.
We now come to the complete opposite of the situation outlined in
the previous paragraph, where we deal with the subject of "Inner Space,"
a rather glib piece of terminology for psychological experiences within
the psyche. "Inner Space" is a descriptive tenn that implies falsely that all
the experiences one has are internal, and hence psychological, and have
nothing whatever to with the Astral Body on the astral planes. The astral
planes are the level on which the Astral Body functions and travels. The
astral planes are numerous, and many experiences of the mystics relate
entirely to the experiences of the Astral Body. A good example of this is
given in Flying Roll Number 4, by Florence Farr and Elaine Simpson, who
did what could be described in today's terms as a Pathworking where a
group vision is given to one or more members simultaneously from a tarot
archetype. Flying Rolls numbers 11, 25, 32, and 33 also give examples of
traveling and utilizing the astral planes in the Astral Body. This area also
covers the animal, miner~l, and vegetable kingdoms where the Astral
Bodies of various animals (and people), vegetables, and minerals can be
clairvoyantly contacted. The alchemists of old worked on these levels,
and a very good example of this can be found at the beginning of the
ancient alchemical text, the Mutus Liber.
One of the dangers for the Astral Body is its overuse with the tech-
nique of astral projection. This can, and has, caused mental problems,
including unwelco~e hallucinatory effects for some adepti. If the Astral
Body has not had the chance to recover from its journey into the astral
planes, then it can be overstimulated. This results in a congestion of the
Etheric Body, which is unable to adjust to the new vibratory pitch tha~
the energy and direction from the Astral Body that is being poured into
it. Such congestion of this body leads, of course, to disease, whether it be
physical or mental. If the Astral Body is given a chance to adjust once
back in its correct environment, then one can continue with astral explo-
ration of the astral planes. The Astral Body does, however, need rest and
replenishment, as does any other plasmic-energy body.
Astrology can affect the Astral Body and the Astral planes as well,
and this is one of the reasons that the rituals are timed astrologically so
that the negative energies are not putting pressure on the various auric
bodies, particularly the Etheric and Astral Bodies. The emotions are one
of the most obvious aspects affected by the various astrological influences
and which, in tum, influence the energy variance through the Etheric
Body. One must, therefore, be careful to be in harmony with these factors
through calculation before any real occult work can begin in earnest.
The Nephesch, in terms of Sephirotic reference, corresponds to the
Sephirah ofYesod. For Mathers says:95
The Automatic Consciousness, as it is called, is in Yesod,

and has to do with the lower passions and desires. Being
automatic, that is, moving of itself, it can hardly be said
to be Will. Now this is the danger which threatens the
man who yields to the temptations of the lower desires.
The two component parts of the Nephesch, according to eastern

tradition, are linked by the seven chakras. In the Golden Dawn these
were never directly referred to, though in western literature the planetary
influence, or whiris as they were called on the body, are well documented.
It is unfortunate the Golden Dawn tended to ignore them. In the Stella
Matutina, however, they were studied (within the New Zealand Temple,
Whare Ra, that is), and my own training under Taylor involved a very
detailed study of what these centers represented. This is an area that
Mathers could have done much with; however those he taught who went
into the Stella Matutina adopted it with much vigor. The bulk of the fol-
lowing section is taken from a paper called the "Sphere of Sensation"
which I wrote some years ago for the Thoth Hermes Temple in New
Zealand. I feel it takes a more balanced approach toward the Etheric Body
or Lower Nephesch, and in some instances approaches it from a com-
pletely different level than given in this section.
95 Flying RoU 22.

THE SPHERE OF SENSATI0N96
The Etheric Body or Lower Nephesch

Within the Outer Order the subject of the Kabbalistic Soul and its
component parts was first discussed. The next phase of study for the
Grade of Adeptus Major is that of the Subtle Anatomy of Man and its
links to the Kabbalistic Soul. The Sphere of Sensation, or under its com~
mon name, the aura, is very intricate in its nature and functions. The
number of auras around the body of man has been and is always a debat~
able point, but the Order teachings show that there are in fact seven in
number. Of that seven there are four that are tangible (including the
physical body) and three that are intangible to psychics, which corre~
spond to some aspects of Eastern teachings as well. In the ritual of the
5=6 grade we are told:
And being turned, I saw Seven Golden Lightbeaters, and

in the midst of the Lightbearers, One like Ben Adam,
clothed with a garment down to the feet, and girt, with a
Golden Girdle.
There are the manifestations of the aura, each one distinct from
the other that manifests from the body, shown as the empty pastos with~
in the Vault.
The first Auric Body that encloses itself around Guph, the physical
body, under the power of the Nephesch, is the Etheric Body. Its function
on a basic level is to keep the vital flows of energy that it receives from its
next highest level (the Astral Body) and transmit them directly into the
various energy points throughout the body, of which there are many. On
one level it stimulates the seven major centers and the 21 senior centers,
as well as the 49 subcenters. From this it stimulates the energy flows
through the various meridians of body, which in turn are categorized as
both major and minor influences. From this combined influence, every
organ and structure of the body has its own vibrational pitch that the
Etheric Body stimulates in harmony with each other.
96 For a full understanding of some of the terminology used in this paper see The Golden Dawn by
Israel Regardie (Llewellyn Publications).
Within the technique of the Middle Pillar exercise we tend to

charge up the Etheric body by altering its polarity, and also tend, through
the help of the Kabbalistic Cross, to polarize the aura, so that the bodily
centers are in fact aligned correctly in each of the Subtle Body centers.
This, of course, differs from some of the Eastern teachings which advocate
altering these centers directly through tone vibrations on a mantram
effect. 97 While the Etheric body concentrates on passing this energy on to
the physical, the Nephesch has the function of sustaining this energy
through instinctive urges such as hunger, thirst, sex, and self-preservation.
The Etheric Body is much like an electronic grid map that is placed
on the physical body and must have a clear flow of energy to pass on to
the physical body. Where this flow is interrupted, mainly by congestion,
diseases are then forced through into the physical body, because the
vibrational pitch of energy that keeps a tissue, cell, or organ manufactur-
ing harmoniously is then prevented from achieving its range of output. Its
direct links to the physical body are extremely important.
The Etheric body is the regulator which must not pass too much
energy into the Physical Body. This would cause the psychic channels to
overload and produce overstimulation. This can manifest in many differ-
ent forms of stress, particularly on the nervous system and the endocrine
glands, which can, in tum, produce many blockages on the physical level.
The formulation of the energy from these areas to each other (etheric
body, nervous system, and glands) is the same field of energy impression
that works from the Ain, Ain Soph, and Ain Soph Aur.
The Etheric Body functions under the Kabbalistic World ofYetzirah
(Yetzirah comes from the Chaldee ITzR, meaning to "form or "make"). It
is the world of the unconscious that also relates to the dream states of
man. The main function of the Etheric Body is to receive and pass on
information and energy. This applies not only from the view of a down-
97 Technically speaking, the Golden Dawn version of the Middle Pillar groups the smaller or sub-
chaktas together so that they handle the energy in ten divisions, but these divisions do not inter-
fere directly with the seven chakras.
Here the Kabbalistic meditation uses the subcenters only, which then, through the spleen center,
alter the major ones indirectly. My teacher in Tantra, the late Vivandatta, nearly a quarter of a
century ago in India, informed me that Westerners were better advised to approach the chakras
indirectly, that is through the subcenters, as a safe method of chakra balancing. He could psychi-
cally see the centers in Westerners were more in tune to the indirect approach, due to a different
psychic anatomical makeup. He made the point that some races had differences in the Etheric
Body structure and alignment with the physical.
ward motion, but from the view of ascent as well. Our experiences in
daily life are then manifested in dream states that are passed on to the
Etheric Body, where they are sometimes amalgamated, refined, and
passed on to the next Astral Body.
The psychological terminology that is analogous with the Etheric
Body is the libido. From here the energy must be separated into a form of
polarity, so both progression and regression can occur through a state of
regular interaction. The Jungian concept of the libido, which we refer to
here, goes beyond the original Freudian concept, which associated it with
sexuality. Jung considers that it refers to "psychic energy" in general and
warned against trying to define it too rapidly.
The energy flow from the Etheric Body into the physical body relies
primarily on two aspects (I) a daily flow rate which is divided into the
five major Tattvic divisions,98 and (2) the energy effected by the astro,
logical influences (the other effects of disease and karmic influences are
not included here). The first such influence is the Akasha Tattva which
is the encompassing tubular linkage (space) for the energy to flow
through. Its main principle is to "connect." The next division is the Vayu
Tattva, which provides the pulse for the energy to flow, much in the same
vein as the heartbeat of the body. The Tejas Tattva produces a stronger
flow rate while the Apas Tattva provides the control mechanism that
reduces the flow of energy. The Prithvi Tattva is the one that resists the
flow rate of energy when the various centers of the body are full of ener,
gy, and this helps to produce overstimulation.
During the process of initiation either directly or indirectly into a
group, or by an individual into a different field of awareness, the Etheric
Body is the one that is first stimulated. In forms of ritual magic we have
the temple officers slowly stimulating your Etheric Body by carefully
altering its vibrational rate so that it becomes more receptive to the
external stimuli of the Higher Self.
This stimulation can, in some cases, produce what is called in alter,
native medicine a "healing crisis," in which the transition state that the
Etheric Body goes through does not immediately settle on one vibrational
pitch but alters until it finds its own correct accord within a new range or
98 The T attwas are located in the Chakra centers and control the flow rates of energy going to and
from it. See Natures Finer Farces by Rama Prasad for a full indepth study of them. The Knowledge
lectures on the Tattwas in the Golden Dawn were based on Prasad's book.
pitch. If the Etheric Body is blocked or the energy is not coming through
in its proper course, then the sudden alteration will cause the release of
energy that can precipitate a "healing crises" while all the dammed-up
energy finds a release.
In the case of individuals, going through the grades, who have hid-
den psychological disorders, it can take in some cases years to rectify. We
then have the negative aspect when the Temple Officers are performing
correctly and they can cause a lowering of the vitality rate which can
cause psychological problems and cut off any clairvoyant ability. This has
happened in the past and no doubt will happen in the future.
The sexual teachings of the Golden Dawn tell us that the Etheric
Body is the vehicle of attraction, for this is instinctive. When two physi-
cal bodies attract each other, one often uses the phrase that they are on
the "right wavelength" and this is true to a certain extent. This "wave-
length" is the same vibrational pitch of both your and your partner's
Etheric Bodies, which form a magnetic attraction. However, if this is just
magnetic attraction, then it can sometimes be short-lived, for the pitch
of the Etheric Body does not always remain the same, and when this
alters then the attraction one first felt can also alter. This is because the
individual you are attracted to, or even you, yourself, are undergoing con-
stant changes in the Etheric Body due to the day-to-day stimuli it con-
stantly faces. Karmic ties enter here, for they can override the attraction
of two individuals or individuals to a group because the Higher Self has
dictated that there are other things one must yet perform.
In cases of one individual feeding off the energy of another, from
the Etheric Body, one will find connections or shells forming from this
person to the next. This is mainly because more power is available to
the stronger, on the Etheric level, than the other. When one does the
Pentagram Ritual in the physical (as opposed to the Astral version) or
the Hexagram Ritual, then one uses the energy of the Etheric Body, and
this is one of the reasons why the Pentagram has to be drawn daily to be
charged for any real effect. When we have performed group ritual, or
coming away from a concert, we go away feeling "charged," and this is
due to our Etheric Bodies adjusting to the tone vibrations and being
very receptive to them. The effect of color on the individual, from a
colored room, and also from color therapy, is done through the Etheric
Body. A stay in the Vault of the Adepti is a good example of this, but in
the case of Vault ritual or meditations, then one progressively works

through the Etheric Body to the next level which pushes forth the True
Will of the Adept.
Earlier I briefly touched on the aspect of attraction to members of
the opposite sex, or the same sex, for that matter. Now we come to the
realm of sex magic and its effect on the level of the Etheric Body. The
orgasm and the foreplay of the sex act produce energy, and this energy
can and does interfere with the flow rate of energy into the Physical
Body from the Etheric Body. In most cases this burst of energy is wel-
comed, for it can release certain blockages and keep tension down to a
minimum. In other areas it can make the energy pattern of the Etheric
Body jump into the physical and become blocked, a term which Reich
has termed "armor."99 .
The total defence apparatus of the organism, consisting of

the rigidities of the character and the chronic spasms of
the musculature, which functions essentially as a defence
mechanism against the breakthrough of the emotions-
primarily anxiety, rage, and sexual excitation.
When the orgasm occurs there is a vast increase in energy flow

and tempo which washes through the various centers and circuits that
lead into the physical body. Once the blockages that Reich mentions
are cleared, then the energy flow is more pronounced and one is more
at harmony with the self. When the Etheric Bodies of two people
engaged in intercourse have simultaneous orgasm, then the two bodies
interconnect with the energy going through both circuits and forming,
for a brief instant, one super-circuit that produces a tremendous amount
of Etheric energy.
In sexual magic there are two main variables. The first is for both
partners to reach orgasm at the same time and concentrate this energy up
through the next auric body for a desired result, as a combined unit. The
second is where one partner, whether it be male or female, uses the other's
Etheric energies, and then directs these through his or her Etheric Body
for the desired result. Where blood, semen, and any other bodily part is
used in sex magic, then it is the Etheric Body that is being manipulated
99 See Wilhelm Reich, Selecred Writings (Farrar, Straus and Giroux, New York, 1951).
to supply the energy needed. In some forms of sex magic, and indeed
some forms of ritual magic, Elementals, that is, artificially created ones,
can be made and invested with Etheric energy, even though their lifespan
is only for a few hours at best. While part of this formula is included in
the Golden Dawn's papers on talismans, it is barely the tip of the iceberg,
because animals can be created, whether they be real or imaginary. The
limit to their powers is with the operator, with his or her Etheric Body
supplying their energy needs.
Another aspect where the Etheric Body is utilized directly is in Spir-
itualism, especially in cases where an ectoplasm is found. This phenome-
non can, in fact, protrude a number of meters out of the physical body. In
any form of magnetic healing, whether it be direct from another individ-
ual or from a machine to stimulate the currents, then the Etheric Body is
the one being utilized. Passes, with the hands or an elemental weapon,
made over the body then work directly into the Etheric Body and create
the "wash" effect of energy stimulating the various meridians. In
acupuncture one uses this type of situation, and in forms of Taoism the
deeper psychic channels are also used. These are likened to rivers of ener-
gy, where the acupuncture meridians are analogous to streams. In magical
works, such as in talismanic rituals, it is the energy of the Etheric Body
that impregnates itself into the talisman. A good example of this in ritu-
al is the use of the "Sign of the Enterer" and the "Sign of Silence." The
first stimulates the flow of the Etheric energy, while the second cancels it
and is used as a checking device. The Grade Signs of the Outer Order are
all working from the Etheric energy; the only difference between them is
vibrational pitch and flow rate.
Similarly, in color healing one has a process where the Etheric Body
can be categorized into as many divisions as there are colors, though for
the most part a seven- or twelve-division is normally used. These colors
are closely allied with planetary and zodiac energies. It is also during ritu-
al initiation that varying grades can be shown in the division of the
Etheric Body and color and planetary energies c.a n be considered a yard-
stick on this.
The next important aspect of ritual work and the Etheric energy is in
the theory of God-form assumption. When the astral shells are created in
54 From Whare Ra temple papers, by unknown translator.

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

and Mental Body there is a certain amount of sympathetic reaction to the
seven centers as well. In the Etheric Body, these centers directly stimulate
the physical body and receive impetus from it as well. In the next two bod-
ies, the Astral-Emotional and Mental, the centers still remain, but here
they are nothing but connective links to the body above and below them,
with the connective links being, of course, two-way.
The chakras in the Etheric Body directly relate to the Physical
Body, with the psychic ramifications caused by manipulation of these
centers appearing in the other auric bodies. The adept is warned against
trying to place a definite planetary correspondence with each chakra, as
in each center there are the influences of all of the planets and these
change according to the development of each individual. The same prin-
ciple also applies to color and to the centers as well. Now, as to the exact
body position of these centers, they form a vortex both on the front and
on the back of the body, hence the confusion of placement. The descrip-
tion of the Shadow Chakras which follows shortly is formed from the
same underlying principles of everything in the subtle body having a
counter-part of either a higher or lower vibrational level.
Base Chakra
This is the lowest chakra and is situated at the base of the spine
(and not at the front of the body as some have indicated). Its receptors
are the adrenal glands, which also relate to the kidneys, the spinal col-
umn, and part of the automatic nervous system. This chakra is made of
four major vortices of energies which have been seen by some Eastern
mystics as petals. In many ways this center is the control valve for the
other centers for it is here that additional energy can be prematurely
released through the other centers. This could result in Etheric damage,
especially to the nervous system. The link is through the adreno-
medullary and extra-medullary distribution of chromaffin tissue along the
sympathetic nerve chains, which incidentally are the links between
chakras in the physical body. Generally speaking the nervous system is
the first that is stimulated directly by the Etheric energies. These in tum
work the endocrine system of glands, then the blood, and from this to the
various organs concerned. This center is not associated to any other par-
ticular center but, in fact with all of the others, in a primary support role.
This center corresponds to the Earth element and the Biblical imagery of
this is the Calf (from Revelation).
Sacral Chakra
This center has six vortices associated with it, and governs the
reproductive system and the gonads. Its overstimulation can cause sexual
problems. It controls the organs of elimination. Its corresponding chakra
is the Brow Chakra. It is associated with the Water element and the Bib~
lical imagery is humankind itself.
Solar Plexus Chakra

This center has 10 vortices associated with it and relates to the pan~
creas (liver and stomach). Overall it controls nutrition and the function of
energy extraction from it. In layman's tenns it is the function of this cen~
ter to break down all the food processed in the body into component parts
that can be correctly assimilated by the body. The corresponding center
that this is associated to is the throat center. The solar plexus center is
associated with the Fire element and the Biblical imagery of the Lion.
Heart Chakra
This center has 12 vortices associated with it and relates to the thy~
mus gland and also controls the circulatory system of the body. The Bib~
lical imagery is the Eagle, and the Air element is associated here.
Throat Chakra
This center has 16 vortices associated with it and relates to the thy~
roid gland and controls the respiratory system.
Brow Chakra
This center has two major vortices associated to it and 96 smaller
ones. The Brow Chakra controls the pineal gland, the sympathetic nervous
system which is represented in the skull by the medulla oblongata and con~
troIs the sense organs. This also controls the entire endocrine system.
Crown Chakra
This center has 1,000 vortices associated with it and represents the
pituitary gland and the volitional nerve system.
Shadow Chakras
Situated above the head there are, in fact, five more centers. These
are shadow representations of the lower five or their etheric counterparts.
In other words they function at a much higher level of the Etheric Body,
which some have considered the thermal area of it. Their functions, like
the lower five, are in fact more fluid and are the ones which tend to be
the first manifestations of things before being sent down to the lower five.
Some call these seam centers, because they have to keep the subtle bod-
ies polarized so the lower main centers can function correctly.
RUACH
The term "Ruach'" means breath. The Ruach in fact rests not only
on the Nephesch but within it, and rules over it. In the previous section
you have seen how the Nephesch, in both its higher and lower form, is
closely allied with the body, the Higher Nephesch being in fact likened
to a transmission set of sorts. This is still very much the instinctive
process which has to be directed through the mental or thinking process
of the Ruach. 1OO It has been allied with the Sephiroth of Chesed to Hod
and some have considered that the influences of those planets attributed
to those Sephiroth are also analogous but this is something of an under-
statement. The Ruach is in many ways the sum total of the individual
before he has sent the actions of his thoughts and reason down through
the Nephesch to the Guph.
From the psychological viewpoint, the Ruach is, of course, the col-
lective components of the Psyche. Jung breaks down the Psyche into sen-
sation, thinking, feeling, intuition, memory, subjective functions, effects,
and invasions, which are all allied to the Ruach. I have always thought
that the Ruach is in many respects more psychological than Spiritual,
though the spiritual direction it takes must not be ignored. While one
function of the Ruach is to digest the emanations from above that are
woven into some type of karmic destiny, the other part also digests the
information the individual experiences through the senses and thinking
process. In many respects this is a two-way communication system, for its
function is to assimilate the experience of life itself.
100 Vol. i, folio 287b, Appendix 2.

The Zohar informs us 101 that the Ruach actually leaves the body at
the New Moon and feast days, then returns to its place. This suggests a very
interesting astrological influence on the soul of man, as generally most of
the Hebrew festivals are based on astrological events. The soul is said to
leave the body on the Sabbath as well, which, apart from its religious sig,
nificance, shows that it must be continually replenished every seven days.
The subtle anatomy that is allied to the Ruach is the Mental Body.
It is in this area that the scattered mental thoughts flow and group them,
selves into various subdivisions which are separated yet again, forming in
the Astral,Emotional Body. It is here that the universal energies have to
adapt to suit themselves to the vibration and pitch of the lower bodies
and make sure that the energy that is incoming will not disrupt or bum
out the lower layers, especially the end result on the physical body.
The Mental Body is the home of the abstract concept, where it is
"conditioned" briefly before it goes down to the Emotional level. There it
is subdivided according to the personality. More than any other level, we
try to "discover the cause of ignorance" through the pulsation vehicle of
the soul and the lesser formulations that govern the Mental Body. Its
function is to try to control the pulsation system; it feeds the Astral,
Emotional Body which tends sometimes to be a law unto itself due to the
day,to,day reactions it has to deal with. In short, one of the main func,
tions of the Mental Body is to "control" the Astral,Emotional Body, and,
as a result, a continuous battle emerges, which will continue to carry on
unabated until the Mental Body has properly aligned the Astral,Emo,
tional Body and is in full control of it.
Meditation is one such way that the Mental Body tries to get its way
and in many instances succeeds, though meditation, however, should be
an ongoing thing, for if there is a brief respite before the Astral,Emotion,
al Body will try to seek dominance. Initiation is yet another way that the
Mental Body seeks control. Here the self is opened up to Higher Energies
that must be rationalized correctly through the Mental Body, or a type of
burnout will occur. In this way the Astral,Emotional Body is cornered
and must submit to the Higher Mental Body.
In the Mental Body, the Thought Forms that occur are completely
on the subconscious level, and because of this some thought forms, due to
101 Volume 3, folio 141h.

polarity, can manifest negativity which can cause many mental problems.
Thought forms come to us in three fundamental directions. The first is
from the Higher Self, which dictates our life's journey and the karmic des-
tinies to be carried out. The second is the influence of other thought
forms, group or otherwise, that can also influence this body. Finally, there
is impetus that is received from the Emotional Body which is gained from
our life experiences and which can slightly alter the initial frequency the
Mental Body puts out. Normally the first takes predominance, while the
second and third are limited in their input.
Within occultism the first and second aspect are considered most,
for here things are done on an entirely unconscious level-a level which
gives the barest hint to the conscious mind. "Purity," that word which is
debated so much, relates to the purity of mind, and that means the puri-
ty of all the other bodies. Unforrunately the seat of daily life on the con-
scious level is in the Astral-Emotional Body, and this has more often than
not got in the way of the Higher thought forms filtering through when
the bodies are not in alignment. Carl Jung once stated that the main pur-
pose of psychology is to bring the unconscious under conscious control,
and in essence this is the goal of auric body alignment and of the unifica-
tion of the varying stages of the Kabbalistic Soul.
N eschamah 102
This is the highest of three levels of the soul and in it there are three
divisions (counting the Neschamah itself) . Mathers says:
Neschamath is either plural of Neschamah, defectively

umtten, or else shows that Neschamah is in regimene to
Chiim, and evidently means the united higher souls of
both Adam and Eve conjoined in one body. 103
The Neschamah is analogous to pure spirit and can be likened to

the Jungian approach of the anima (corresponding to the Neschamah)
and animus (corresponding to the Chiah). Applied Kabbalistically to
the Partsufim theory, the anima is the Great Mother or Heh Force and
102 The spelling of this seems to differ considerably in the Golden Dawn, with people like Mathers
spelling it a number of different ways. I have opted for this spelling throughout this text, except
where direct quotes are involved.
103 Notes to the "Greater Holy Assembly," page 228, from the Kabbalah Unveiled.
the animus is the Father or Yod Force. There is also some contradiction
in the application of the Chiah and the still higher form of the Yechi-
dah to the Kabbalistic Soul, and the two latter phases of the soul are
mentioned only in the "Faithful Shepherd" portion of the Zahar.l04 The
confusion exists because the Chiah and Yechidah have also been asso-
ciated with the Ruach. The Golden Dawn, however, opted for the five
parts of the soul.
The Higher Mental body is the Neschamah, the Chiah is the
Causal Body, with the Yechidah as the highest point or Spirit. The three
bodies mentioned here are in reality separated by a type of gulf from the
four lower bodies and this type of analytical approach is very difficult in
these areas as the Zahar has very little, if anything on them.
The Soul and Death

Before we discuss the actual function of the three degrees of the
Soul at and after death, the spirit or channel that binds the soul should
also be looked at. This is called the Zelem, and its shape is said to resem-
ble that of the body, or Nephesch. The Zelem, according to the Loriahi-
an concept, has three parts, one is the main energy force and the other
two are similar to auric envelopes which are called Makifim. Before the
appointed time of death both of the Makifim.of the Neschamah withdraw
from the body and go to their appointed place, then the Ruach and
Nephesch, over a 30-day period. This Zoharic teaching is similar to that
of Edgar Cayce, the great American psychic, who stated on more than
one occasion that those people he saw who died a short time later had no
visible aura. Not only Cayce but other psychics, such as Arthur Ford,
have also made similar statements that seem to parallel the teachings of
the Zahar with the term "aura" being used instead of the word "soul." The
time scale of the withdrawal of the Zelem of the Neschamah depends on
the individual. Some people have, well before the time of death, allowed
the Ruach to withdraw into the Neschamah. In very highly evolved indi-
viduals this has the effect that both Ruach and Neschamah are one (this
would make the withdrawal a lot less than 30 days) . In this instance the
Nephesch is clearly very highly evolved, and after the death of the body
there is no decomposition. The Zahar tells us: 105
104 Part 2. folio 158b.

The body of Joseph was never under the power of the

impure spirit although his soul (Neschamnah and
Ruach) had left him when he had not yet entered the
Holy Land.
Besides the example of the body of Joseph, we also have hard phys-
ical evidence of this situation occurring in some Catholic saints, where
decomposition does not occur. The soul, or shell of it, remains (for us
mere mortals) in the body till the moment of death for this is the sum
total of the personality and it must have the three phases functioning cor-
rectly for it to function at all. Since the Zelem has gone, the energy for
this is drawn from the shell of the Neschamah, which has stored power
prior to the death just for this purpose, before the Zelem withdraws.
Without it, the body would not be able to function through any of the
senses. In the Talmud are listed in excess of 900 different kinds of death,
from the easiest to the most painful.
The Yechidah has, before death, certain functions to carry out and
these are done in the world of Briah. Some of these functions are prepara-
tory and depend on the type of life lead by the individual. The Yechidah
must also find a place for the Ruach, and this level or place is determined
by the Ruach's actions during the previous life on earth. For we are told
in the Zohar 106 that if the Neschamah is prevented from attaining the
place set aside for it, then the Ruach and Nephesch cannot enter the
Garden of Eden. It must then roam the various planes and experience fur-
ther suffering by observation until the Most High has considered that it
can then enter its abode, which of course opens the door for the Ruach,
as well, to rest in the world ofYetzirah. Although the Zohar is not clear on
this point, the three phases of the soul can be considered to occur in th~
Gehinnon (a type of Hell associated with the Catholic concept of Purga-
tory). It is in cases like this that supernatural occurrences of the most
unpleasant kind occur. For Job 25:22 says:
But flesh upon him shall have pain and his soul within
him shall mourn.
105 Vol. 3, folio 141b.

106 Vol. 3, folio 141a.
At the moment of death the Nephesch, in its lower form as the

Etheric Body, ceases to exist and disintegrates and this is the decomposi-
tion state. The Nephesch in its higher form as the Astral Body is then cut
loose from its ties of the physical body. Since it now has a Ruach to give
it impetus, it ends up in what might be called a wandering state. Some
have considered that the Gehinnon is merely a state away from the Most
High and hence the Nephesch, along with the Ruach and Neschamah,
wanders until it meets with the Yehudiam, or angelic messenger, who
takes it to the Garden of Eden where is reunited with its source.
ADAM KADMON AND HIS SOULS107
Thou shalt know that the whole Sphere of Sensation which

surroundeth the whole physical body of a man is called "The
Magical Mirror of the Universe." For therein are represented all
the occult forces of the Universe projected as on a Sphere, con-
vex to the outer, but concave to man. This sphere surroundeth
the physical body of a man as the Celestial Heavens do the
body of a Star or Planet, having their forces mirrored in its
atmosphere. Therefore its allotment or organisation is a copy of
the Greater World or Macrocosm. In this "Magical Mirror of
the Universe," therefore, are the Ten Sephiroth projected in
the form of the Tree of Life as in a solid sphere.
A man's physical body is within the Ten Sephiroth project-
ed in a Sphere. The divisions and parts of the body are formed
from the Sephiroth of the Tree of Life, thus. lOB
Kether is above the Crown of the Head, and represents a
crown which indeed is powerful, but requires one worthy to
wear it. In the crown of the head is placed the faculty of
Neschamah, which is the power of Aspiration unto that which
is beyond. This power of Neschamah is especially attributed
\07 This document was originally called ' Microcosm-Man" and issued in the Golden Dawn (and was
the basis for Israel Regardie's book The Middle Pi/Iar) at the Zelator Adeptus Minor level. It con-
cerns much of the above information in relation to the body of man and different to the above
texts as far as format goes but is nevenheless an interesting document that is to a certain extent
based on the work of de Leiningen.
lOS This view of a Tree of Life on both the front and back of Man differs from the Regardie associa-
tion as given in the "Middle Pillar" and falls in with the diagrams of Westcott as given in his
papets "TheTree of Life in the Celestial Heavens Projected as if in a Solid Sphere." A color rep-
resentation of this correct rendition is given in Roben Wang's book "Qabalistic Tarot," on the
back cover of his book.
unto the Supernal Triad in Assiah, of which there are three

manifestations which are included in the general concept,
Neschamah.
From Chokmah and Binah are formed the sides of the brain
and head. Therein exist the intellectual faculties of Wisdom
and Understanding, shining into and illuminating their inferi-
or, the Ruach. They are the mansions of the practical admin-
istration of the intellect, whose physical shewing forth is by
reflection in Ruach. In the Magical Mirror of the Universe, or
the Sphere of Sensation, Man is placed between four pillars of
the Tree of Life as projected in a sphere. These keep their
place and move not.
But the Man himself places in his Sphere of Sensation that
point of the zodiac which ascended at the moment of his birth
and conception (for the same degree of the Zodiac ascendeth
at both, otherwise the birth could not take place).109 That is
to say that at those times the same degree of the Zodiac is
ascending in the East of the Heavens of the Star whereon he is
incarnated. Thus doth he remain during that incarnation fac-
ing that particular point in his sphere of sensation. That is to
say this sphere doth not revolve about the physical body.
From Chesed and Geburah are formed the arms. Therein
exist the faculties of operative action, wherefore at their
extremities are the symbols of the Four Elements and the Spir-
it, thus:
Thumb - Spirit
Third Finger - Fire
Index Finger - Water
Little Finger - Air
Second Finger - Earth
The arms are the manifestors of the executive power of the

Ruach and therein are the faculties of touch strongly
expressed.
From TIphareth is formed the trunk of the body, free from
the members, and therein as in a receptacle of influences are
situated the vital organs.
109 For a full descriptive process of this statement one could do no better than study Alice Bailey's
Esoteric Astrology, which seems to amplify what Mathers was trying to say here.
FRONT 51DE
GEBURAI<
1-100
The Kabbalah and Man
The blood is Spirit mingled with and governing the watery

principle. The lungs are the receptacles of Air which tem-
pereth the blood as the wind doth the waves of the sea-the
mephitic impurities of the blood in its traversal of the body
requiring the dispersing force of the Air, even as the sea, under
a calm, doth putrify and become mephitic.
The heart is the great centre of the action of Fire, lending
its terrible energy as an impulse unto the others. Thence
cometh from the fiery nature the red colour of the blood.
The part above the heart is the chief abode of the Ruach,
as there receiving and concentrating the other expressions
of its Sephiroth. This part is the central citadel of the body
and is the particular abode of the lower and more physical

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

not whence.
The wind bloweth where it listeth, and thou hearest

the sound thereof, but canst not tell whence it cometh
nor whither it goeth. So is every one that is born of the
Spirit.
This Air, the Ruach, permeateth the whole physical body

but its concentrated influence is about the heart. Yet, were it
not for the boundary force of Chokmah and Binah above, of
the sphere of sensation surrounding it, and of Malkuth below,
the Ruach could not concentrate under the presidency of the
Name, and the life of the body would cease.
Thus far concerning the Ruach as a whole, that is, the
action of the Will in Tiphareth.
From N etzach and Hod are formed the thighs and legs,
and they terminate in the symbols of five, as do the arms; but
they are not so moveable, owing to the effect of Malkuth. In
them are placed the faculties of support and firmness and bal-
ance; and they show the more physical qualities of the
Ruach. They are the affirmation of the Pillars of the Sephi-
roth, as answering to the passive, the arms more answering to
the two pillars which are Active. They are the columns of
the Human Temple.
From Yesod are formed the generative and excretory
organs, and therein is the seat of the lower desires, as bearing
more on the double nature of, on the one hand, the rejection
of the Qlippoth, and on the other hand the simulacrum of
the vital forces in Tiphareth. It is the special seat of the auto-
matic consciousness. That is, not the Will, but the simulacrum
of the Will in Tiphareth. Yesod is the lowest of the Sephiroth
of the Ruach, and representeth "Fundamental Action." It
therefore governeth generation. In Yesod is therefore the
automatic consciousness or simulacrum of the Will. This
automatic consciousness is to the Nephesch what the Doom
action is to the Ruach . Thus, therefore, there being a simu-
lacrum or reflection of the heart and vital organs in the parts
governed by Yesod, if the consciousness of the Tiphareth be
given unto this wholly, it shall pave the way for disease and
death. For this will be a withdrawing of the vital forces of the
Name, which are in the citadel of Tiphareth, to locate them
in Yesod, which is a more easily attacked position. For the
automatic consciousness is the translator of the Ruach unto

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

him of the human Tetragrammaton. Therefore in the head,
which is its natural and chief seat, are formed the seven aper,
tures of the head. This is the Spiritual Consciousness as dis,
tinct from the human consciousness. It is manifested in seven
as just said or in eight if Daath be included. The Father is the
Sun (Chokmah). The Mother is the Moon (Binah) The Wind
beareth it in his bosom (Ruach). Its nurse is the Earth (Neph,
esch). The power is manifested when it can be vibrated
through the Earth.
The following is the true attributions of the seven apertures
of the head:
Right Ear - Saturn
Left Ear - Jupiter
Right Eye - Sol
Left Eye - Luna
Mouth - Mercury (who is the messenger of the Gods)
Right Nostril- Mars
Left Nostril- Venus
These latter represent here the sonoriferous sense. The
right and left eye, the luminous sense, as the Sun and Moon
are the luminaries of the Macrocosm. The right and left nos,
trils through which the breath passes, giving strength to the
physical body, are under Mars and Venus. The mouth is under
Mercury, the messenger and the Speaker.
This spiritual consciousness is a focus of the action of
Neschamah. The lower will,power should control the descent of
this spiritual consciousness into the Ruach, and thence into the
Nephesch, for the consciousness must descend into the Neph,
esch before the images of the Sphere o(Sensation can be per,
ceived. For it is only the rays of this consciousness permeating
the Ruach that can take cognizance thereof. This faculty of the
spiritual consciousness is the seat of Thought. Thought is a
Light proceeding from the radiation of this spiritual conscious,
ness, traversing the Ruach as Light traverseth Air, and encoun,
tering thereafter the symbols reflected in the sphere of
Sensation, or magical mirror of the Universe. These symbols
are by its radiation of (i.e., that of the Thought) reflected again
into the Spiritual Consciousness where they are subjected unto
the action of the Reasoning Mind and of the Lower WiU. That
is, in the ordinary natural man when awake, the .thought
acteth through the Ruach, subject when there to the action of
the Lower Will, and submitted to the reasoning power derived
as foresaid from Chokmah and Binah.
But in the ordinary man when sleeping, and in the mad-
man, the idiot, and the drunkard, the process is not quite the
same. In the sleeping man, the concentration of the Ruach in
his heart during the waking time hath produced a weakening
of the action of the Ruach in its subsidiary Sephiroth in the
Physical Body. To preserve the salutary conjunction of the
Ruach with the Nephesch in the physical body (whose limits
are fixed by the Sephiroth of the Ruach) it is necessary to
weaken the concentration in Tiphareth to repair the strain
which is produced by the concentration of the Ruach therein
during the waking state. This reflux of the Ruach into its sub-
sidiary Sephiroth produceth naturally a weakening of the
Lower Will; and the Ruach, therefore, doth not reflect so
clearly the Reasoning Faculty. Wherefore, the thought of the
spiritual consciousness reflecteth the image in a confused
series, which are only partially realized by the Lower Will.
(This is as regards the ordinary natural man in sleep.)
In the madman, as considered apart from obsession
(thought-obsession is frequently the accompaniment of mania
and still more frequently its cause), the thought and lower will
are very strongly exercised to the detriment of the reasoning
faculty. That is, that there is an alliance between the two for-
mer which overpowereth the action of Chokmah and Binah in
the latter.
Monomania is shown in the consideration of only one cer-
tain symbol which is too attractive to the Will. A chain of
thought is simply a graduated vibration arising from the con-
tact of a ray of thought with a symbol. If controlled by reason-
ing power and licensed by the Will, such vibrations will be
balanced and of equal length. But if uncontrolled by the Lower
Will and the Reason, they will be unbalanced and inharmo-
nious. (That is, of uneven length.)
In the case of the drunkard, the equilibrium of the -Sphere
of Sensation and consequently of the Nephesch, is disturbed.
In consequence the thought rays are shaken at each vibration,
so that the sphere of sensation of the Nephesch is caused to
rock and waver at the extremities of the physical body where
the Ruach action is bounded. The thought therefore is dazzled
by the symbols of the Sphere of Sensation, in the same way as

the eyes can be dazzled in front of a mirror if the latter be shak-
en or waved. The sensation therefore then conveyed by the
thoughts is that of the Sphere of Sensation oscillating and
almost revolving about the physical body, bringing giddiness,
sickness, vertigo and the loss of idea of place and position.
Nearly the same may be said of Seasickness, and the action of
certain drugs.
Restoration of the equilibrium of the Sphere of Sensation
after this naturally produceth a slackening of the concentra-
tion of the Ruach in Tiphareth, whence sleep is an absolute
necessity to the drunkard. This is so imperative that he cannot
fight against the need. If he does so, or if this condition be
constantly repeated, the thought rays are launched through
the Sphere of Sensation so irregularly and so violently that
they pass its boundary without either the Lower Will or the
Reasoning Power or even the Thought itself consenting there-
toj and the latter is therefore without the protection of the
will. Thence arise the conditions of delirium tremens, and an
opening is made in the Sphere of Sensation which is unguard-
ed, and through which hostile influence may enter. But this
latter cometh under the head of obsession.
All thought action in the spiritual consciousness originateth
in radiation, and radiation is as inseparable from the spiritual
consciousness as it is from Light. .
The Spiritual Consciousness is the focus of the action of the
Neschamah. The spiritual consciousness is, in its tum, the
Throne or Vehicle of the Life of the Spirit which is Chiah; and
these combined form the Chariot of that Higher Will which is
Kether. Also it is the peculiar faculty of the Neschamah to aspire
unto that which is beyond: The Higher Will manifests itself
through Yechidah . The Chiah is the real Life Principle, as dis-
tinct from the more illusionary life of the Physical Body. The
Shining Flame of the Divine Fire, the Kether of the Body, is the
Real Self of the Incarnation. Yet but few of the sons of men
know or feel its presence. Still less do they belong in or com-
prehend those Higher Potencies-Angelic, Archangelic or
Divine, of which the manifestation directly touching Yechidah
is the Higher Genius.
This Yechidah in the ordinary man can but rarely act
through the spiritual consciousness, seeing that for it to do so
the King of the Physical Body, that is the Lower Will, must
rise from his Throne to acknowledge his superior. That is the
reason why, in some cases, in sleep only doth the Higher Will
manifest itself by dream unto the ordinary man. In other cases
it may be manifested; at times through the sincere practice of
religious rites, or in cases where the opportunity for self-sacri-
fice occurreth. In all these cases the Lower Will hath for a
moment recognized a higher form of itself, and the YHVH of
the man hath reflected from the Eternal Lord of the Higher
Life. This Yechidah is the only pari of the man which can truly
say-EHEIEH, I am.
This is then but the Kether of the Assiah of the Microcosm,
that is, it is the highest part of man as Man. It is that which
toucheth, or is the manifestation of a higher and greater range
of Being. This Yechidah is at the same time the Higher
Human Self and the Lower Genius, the God of the Man, the
Atziluth of his Assiah, even as Chiah and Neschamah from
his Briah, and Ruach his Yetzirah. This is the Higher Will and
the Divine Consciousness, as Daath is the Spiritual Con-
sciousness, Tiphareth the Human Consciousness, and Yesod
the Automatic Consciousness.
It is the Divine Consciousness because it is the only part of
man which can touch the All-potent forces. Behind Yechidah
are Angelic and Archangelic Forces of which Yechidah is the
manifestor. It is therefore the Lower Genius or Viceroy of the
Higher Genius which is beyond, an Angel Mighty and Terri-
ble. This Great Angel is the Higher Genius, beyond which are
the Archangelic and Divine.
Recall the Tiphareth clause of an Adeptus Minor: "I further
solemnly promise and swear that with the divine permission I
will from this day forward apply myself unto the Great Work
which is so to purify and exalt my spiritual nature, that with
the Divine Aid I may at length attain to be more than
Human, and thus gradually raise and unite myself to my High-
er and Divine Genius, and that in this event, I will not abuse
the great power entrusted unto me."
Note that this clause answereth unto Tiphareth, seeing
that it is the Lower Will that must apply itself unto this
work, because it is the King of the PhYSical Man. All the
Shining Ones (whom we call Angels) are microcosms of the
Macrocosm Yetzirah, even as Man is the microcosm of the
Macrocosm of Assiah. All Archangelic forms are microcosms
of the Macrocosm of Briah, and the Gods of the Sephiroth
are consequently the Microcosms of the Macrocosm of Atzi-
luth. Therefore apply this perfecting of the Spiritual Nature
as the preparation of the Pathway for the Shining Light, the

Light Divine.
The evil persona of a man is in the Sphere of the Qlippoth,
and the devils are the microcosms of the Macrocosm of the
Qlippoth. This evil persona hath its parts and divisions, and of
it the part which toucheth the Malkuth of the Nephesch is its
Kether. Tremble therefore at the evil forces which be in thy
own evil persona. And as above the Kether of a man are his
Angelic and other forms, so below the Malkuth of the Evil
Persona are awful fonus, dangerous even to express or think of.
SHEKINAHIlO
THE FEMININE FACE OF GOD
Possibly one of the most confusing theories within Kabbalistic teaching is

that of the Shekinah. Within the Golden Dawn's Outer Order the Shek-
inah, or more simply the female aspect of the deity, is only briefly men-
tioned. A number of the Order's critics have often felt that the Order was
too patriarchal. This applies, if at all, however, only to the levels up to the
Inner Order, for the rituals of the 6=5 upwards are under the guidance of
the Shekinah or Matrona as it is sometimes called, and the apparent
patriarchal aspect is then reversed.
To describe the function of the Shekinah is very difficult because
many of the mystics, who recorded seeing the Shekinah, found that it
appeared on many different levels and this is the point of confusion. The
Shekinah is very closely allied, though not identical with the soul, both
on individual and group levels. Its relationship with the soul is close and
strong, not unlike that between womb and fetus, for the Shekinah is the
aspect of God that cradles and nurtures the soul. It is also called Eden
(the Upper Eden). In the Zohar111 we are introduced to the Shekinah in
the feminine word "mihalekh," which is the voice of God heard in the
Garden of Eden "in the coolness of the day.,,112 When applied to the
tribes ofIsrael, the Shekinah guided them in Exodus 13:21. A reference
to this guidance is also found in Psalms (85:13) where it states that "the
Just One goes before him and shall deliver him from his steps," which also
110 This word refers to something dwelling within.

III Pan 1. folio 76a.
relates to Exodus. The first separation of the Shekinah occurred during

the Deluge. The Lesser Hecaloth text tells us that the first generation
denied the Lord and went to idol-worshipping, and the only man worthy
of being saved was Enoch, 112 who was taken up into the heavens with the
Shekinah. Once removed from the earth, then the destruction began,
and man had to begin all over again. The Shekinah in man in the second
generation was a separate entity in itself and divided. The Four Kerubs
are the Throne on which the Shekinah rests.
This notion of the cleaving of the Spirit associated with the Shek-
inah is not confined to its active part in guiding the Tribes of Israel. It can
also be found in the association of the Shekinah and the Torah which was
was written under her influence. Once the Torah is truly understood then
one is in direct contact with the Shekinah.
At this point we have the Shekinah manifesting on two levels. The
first is the higher echelon or upper level of Eden, and the second is the
influence of the Law. The experience of the Shekinah manifesting as
guide during Exodus actually comes through the understanding of the
Torah. At this point there is not really a separation from the masculine
concept of deity, for God is Elohim, both masculine and feminine, and
the Shekinah shone through and led them through the Torah.
There are some early references to the Shekinah in Kabbalistic texts
but the first one of any substantial importance is in the Bahir where the
analogy is with the Matrona in the King's chamber, who could not be
seen by her children, for she was hidden. The analogy here is considered
by some to be the development of the Sephiroth, with the Shekinah
being allotted to Binah, while the children are the seven lower Sephi-
roth, who are cut off from the Mother by the Abyss. We are told in the
Zoharl14 that the Lord God Jehovah is plural, for he is also called Elohim,
showing up the feminine source within. On a more personal level, the
Shekinah is often referred to as an angel. She was the angel that appeared
to Moses,l15 although to Jacob 116 she appeared as Rachael,117 and to
Abraham she was Adonai.l 18 The Zohar states 119 that the Shekinah
abides in all women, and man can come to know the Shekinah through
a wife, but fails if he has none. For in all true matrimonial unions the
112 Genesis 3:8.

1 \3Both Enoch and Metatron are considered the same in some texts.
114 Part 2. folio l611r-162a.
Shekinah hovers overhead between husband and wife. lZO The Shekinah
is also the Union of Metatron {the male} and Sandalphon through the
central pillar of the Tree of Life. Some Kabbalistic authors, such as Waite,
have ascribed the Middle Pillar to the Shekinah, but this I feel is an error.
The Middle Pillar is a sheath that allows the energies of the Shekinah to
unite so Elohim is formed. lZl A good analogy here is with Kundalini
Yoga. The spine for the Shekinah is aligned with Shatki, the energy that
resides in the base of the spine, and closely allied with Malkuth. This
energy then works its way up the spine through two channels, Ida and
Pingala, releasing her energy at various stops or chakras and striving for
the union in the godhead. lZZ
The Talmud informs us that man and his Shekinah were separated
when Adam left Eden "enthroned above a cherub under the Tree of Life,
her splendour being 65,000 times greater than the sun." The Shekinah
then followed Adam and will continue to do so until he has achieved his
rightful place back in the Garden of Eden.
115 Part 5, folio l87a.

1161n Genesis 48:16 we are told "the angel which redeemeth me from evil," uttered by Jacob.
117 See the Countenance section to fully explain this.
118 Who was said to have descended from the second heaven.
119 Part Z, folio ZZ8b.
120 Talmud Shabbath 55b; Bereshith Rabba 98,4 etc.
1211 must agree with Shuster in his book Crowley's Apprentice , page lZl , where he gives a description
of the dual polarity in the Middle Pillar, a point Francis King feels is not valid in his Tantra Far
Westerner.
122 See The Serpent Power by Arthur Avalon.
The Garden of Eden before the Fall

CHAPTER EIGHT
The Garden of Eden
In the Golden Dawn Practicus Grade, associated with the Sephirah of

Hod, the candidate is shown a diagram of the Garden of Eden before the
Fall and the following explanation is given by the Hierophant:
Before you is represented the symbolism of the Garden of

Eden. At the summit are the Supernal Sephiroth, summed up
and contained in Aima Elohim, the Mother Supernal, the
Woman of the 12th chapter of the Apocalypse clothed with
the Sun and the Moon under her feet and upon her head a
crown of 12 stars, Kether. And whereas the name Tetragram-
maton is joined to the Elohim, when it is said Tetragramma-
ton Elohim planted a Garden Eastward in Eden, so this
represents the power of the Father joined thereto in the
Glory from the Face of the Ancient of Days. And in the Ga~
den were the Tree of Life, and the Tree of Knowledge of
Good and Evil, which latter is from Malkuth, which is the
lowest Sephirah between the rest of the Sephiroth and the
Kingdom of the Shells, which latter is represented by the
Great Red Dragon coiled beneath, having seven heads (the
seven infernal Palaces) and 10 Horns (10 averse Sephiroth
contained in the seven Palaces). And a River Nahar went
127
forth out of Eden (namely the Supernal Triad) to water the

Garden (the rest of the Sephiroth) and from thence it was
divided into four heads in Daath, whence it is said; "In Daath
the depths are broken up and the clouds drop down dew."
The first head is Pishon which flows into Geburah "where
there is gold," it is the River of Fire. The second head is
Gihon, the River of Waters, flowing into Chesed. The third is
Hiddekel, the River of Air flowing into Tiphareth. And the
fourth river which receiveth the virtue of the other three is
Euphrates which floweth down upon Malkuth the Earth. This
river going forth out of Eden is the River of the Apocalypse, of
the Waters of Life, clear as crystal, proceeding out of the
Throne of God and the Lamb, on either side of which was the
Tree of Life bearing 12 manner of fruit. And thus do the Rivers
of Eden form a Cross, and on that Cross the great Adam the
Son who was to rule Nations with a rod of iron is extended
from Ttphareth and his arms are stretched out to Gedulah and
Geburah. And in Malkuth is Eve, the completion of All, the
Mother of All, and above the Universe she supporteth with
her hands the Eternal Pillars of the Sephiroth."
The Golden Dawn approach, from this description, is a combina-
tion of the traditional Judaic and the Christian. The Zohar123 tells us that
God planted Man, as Israel, in the Lower Garden of Eden,l24 from which
man was formed from the Middle column, along with Eve, as two distinct
entities from the single source that would never be separated, the branch-
es of the Tree being the purity and guardians of YHVHs teaching. Only
when the teaching is accepted by mankind (as Israel) will the knowledge
and benefits of the fruits of knowledge, being born in Malkuth at the base
of the Tree of Life, benefit everyone, as from this fruit all will eat, from
the one Tree.
As shown by the diagram on page 126, Metatron (or Enoch) carne
down from the Supernal Eden to the Lower Eden to protect it from the
Qlippoth who were trying to climb to the source of Light. The problem
was that the vessels of the Sephiroth were formed from Chaos or Tohou
and were imperfect, and could not hold the light emanating from above.
123 Part 1, folio 25a-26b, was the basis of this MathetS explanation of the Garden of Eden before the
Fall.
124 The G arden is the Shekinah on earth while Eden is the Supernal Mother, two levels of the Shek·
inah in one form.
The Garden of Eden 129
In many respects, it could be said that since the vessels 125 were the
androgyny of Adam and Eve, that they were made imperfect. Therefore
they could not mate to perpetuate the species. It appears that they could
have carried on their own existence though this would have got mankind
itself nowhere fast. The separation of the female from the male was the
force that shattered the vessels and also prevented them from knowing
God as they once did when they were a complete fonn. This was the ban,
ishment, the lack of knowledge with God that they once had, that was
the Fall of Man, for they left the Garden of Eden through a lack of com,
munion with the Divine. This did not happen overnight, nor in the 42
days as given by Jacob Boehme, but over a period of time.
Going to a completely different type of approach, it appears that
man, in the beginning, had control of the shaping of his body, or was not
yet quite flesh. In Genesis we find Adam saying 126 "This is now bone of
my bones and flesh of my flesh." Psychics such as Edgar Cayce have stat,
ed that man in this early time was much aligned to semi,matter, and once
the flesh was formed so was the urge to procreate, and the sexual urge
between Adam and Eve began to polarize. 127 The Qlippoth that Meta,
tron 128 had to protect them from was in fact the pull of the earth and its
desires in the material fonn , for this pull made them more dense, and as
such, they lost their state as energy or semi,energy. Metatron was a man
who could rise above the power of the matedal and could guide the oth,
ers to follow in his footsteps. The Zohar states that Adam and Eve ate
from the vine and suggests procreation attempts that were made were
unsuccessfuP29 at first. It may be, however, that they were simply not
ready for it, for they themselves had not yet fully fonned, let alone could
they procreate themselves.
125 The Torah considers these vessels the Kings of Edom, though this theory will be dealt with in the
Garden of Eden after the Fall.
126 Genesis 2:23
127 See Edgar Cayce's Story of the Old Testament by Robert Krajenke (Edgar Cayce Foundation, 1973).
128 Who is also associated with Adam or a form of him.
129 Part I, folio 192a.
The Garden of Eden
THE GARDEN OF EDEN
The Golden Dawn description of this diagram is as follows:
The outer circle is the enclosing Paradisiacal Wall guard-

ed by the Kerubim and the Flame, and the seven Squares
are the Seven Mansions thereof, or the Seven Spheres,
wherein Tetragrammaton Elohim planted every Tree
which is pleasant and good for food, symbolized by the
Palm Trees on the Veil of the Tabernacle, and the Door
of the Holy of Holies in the Temple. But in the midst is

the Tree of Life, the Throne of God and the Lamb.
Twelve are the Foundations and Twelve are the Gates,13o
shown by the entrances in the drawing. the four streams
rising from one central fountain are the Rivers of Eden,
referring to the four elements proceeding from the
Omnipresent Spirit.
The Garden of Eden in this instance refers to the Supernal Bride as

received by the Bride below, and they are given the Seven Benedictions
so that the union will be complete. 131 These are all needed to form and
nurture the Tree of Life in Eden. In the Seventh Benediction we are told
that it represents the ten created worlds and ten aspects of joy.
GARDEN OF EDEN AFfER THE FALL
The Golden Dawn concept of the Garden of Eden after the Fall 132 does
not follow the continuity of the Garden of Eden before the Fall. The
problem that Mathers faced was that there were a number of different
Zoharic viewpoints of it. 133 Prior to the Fall he used a combination of two
different concepts and did the same with that of "after the Fall," which
primarily came form the Idra Sutra. 134 As Mathers explains it: 135
Ere the Eternal instituted the Formation, Beginning and

End existed not. Therefore, before Him, he expanded a certain
130 Refer to the section of the Kabbalah and Astrology for a fuller explanation of this meaning.
13\ Part Four, folio 169b.
132 On my original copy of this diagram Mathers made the following notes: 'The first head, Daath,
represents King Bela (son of Beor} from Dinhabh, and the three Dukes, Timnah, Alvah and
Jetheth. The second head in Chesed, is King Jobab (son of Zerah) from Bozrah, and the Duke
Aholibamah. The third head is in Geburah and is King Husham from the T emani, and Duke
Elah. The fourth head is in Tiphareth and is King Hadad (son of Bedad) and is from Avith, with
Duke Pinon. The fifrh head in Netzach is King Samlah from Masrekah, with Duke Kenaz. The
sixth head is in Hod and is King Saul from Rehoboth by the River, and with Duke Ternan. The
seventh head is in Yesod and is King Baal-hannan (son of Achbor) with Dukes Mibzar and
Magdiel. The eight head is in Malkuth and is King Hadar from Pau (wife of Mehetabel, daughter
of Matred, daughter of Mezahab) with Duke Eram.
133 In Part 1, folio 31 b, the Zohar refers to the three sinful generations of man: Enoch, the Deluge,
and the Tower of Babel, which Mathers tried to incorporate into one concept.
134 You will note that in the former, the Edomite Kings are not mentioned, as they are in the latter.
135 The quotes are taken from the Philosophus Ritual from a number of sections and have been amal-
gamated together into a cohesive pattern so that the aim of this ritual, or at least one layer of it,
is quite clear in its teaching about the Fall, which is mainly Isaac Luria's viewpoint.
veil, and therein He instituted the Primal Kings. And these

are the Kings who reigned in Edom before there reigned a
King over Israel: but they subsisted not when the earth was
formless and void. Behold, this is the reign of Edom; and when
Creation was established, 10 this is the reign of Israel. And the
Wars of the Titanic Force in the Chaos of Creation, 10 these
are the Wars between them. From a Lightbearer of insupport-
able brightness proceeded a radiating Flame, hurling forth like
a vast and mighty hammer whose sparks were the Primal
Worlds. And these sparks flamed and scintillated awhile, but
being unbalanced they·were extinguished. Since 10, the Kings
assembled, they passed away together. They themselves
beheld, so were they astonished, they feared, they hasted away.
And these be the Kings who reigned in Edom, before there
reigned a King in Israel ... 136
The Dukes of Edom were amazed, trembling took hold of
the Mighty of Moab. Lord when Thou wentest out of Seir,
when thou marchedst out of the field of Edom, the earth trem-
bled and the Heavens dropped, the Clouds also dropped water.
Curse ye Meroz said the angel of the Lord, curse ye bitterly to
the inhabitants thereof, because they came not to the help of
the Lord, to the help of the Lord against the Mighty. The river
Kishon swept them away, that ancient river, the River Kishon.
o my Soul, thou hast trodden down strength! He bowed the
Heavens, also, and came down and the Darkness was under His
Feet. At the brightness that was before Him, the thick clouds
passed, hailstones and flashings of Fire. The Lord thundered
through the heavens and the highest gave forth his Voice, hail-
stones and flashings of Fire. He sent out his arrows and scat-
tered them: he hurled forth His Lightnings and destroyed them.
Then the channels of the Waters were seen and the Foun-
dations of the World were discovered. At Thy rebuke, 0 Lord,
at the blast of the Breath of Thy nostrils, the Voice of Thy
thunder was in the heavens and Thy Lightnings lightened the
World. The Earth trembled and shook. Thy way is in the sea
136 Mathers explains this more simply in the Introduction to The Kabbalah Unveiled: " . .. According
to the Qabalah, before the complete form of the Heavenly Man (10 Sephiroth) was produced,
there were certain primordial worlds created, but these could not subsist, as the equilibrium ofbal-
ance was not yet perfect, and they were convulsed by the unbalanced force and destroyed. These
primordial worlds are called '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 bal-
anced Sephiroth (Gen. 26:31). This important fact, that the worlds were created and destroyed
prior to the present creation, is again and again reiterated in the 2ohaT.»
The Garden of Eden after the Fall

and Thy Path in the Great Waters and Thy Footsteps are not
known ... 137
... Eloah came from Ternan of Edom and the Holy One
from Mount Paran. His Glory covered the Heavens and the
earth was full of His praise. His brightness was as the Light. He
had Karmaim in His hands and there was the hiding of His
Power. Before Him went the pestilence and flaming Fire went
fonh at His feet. He stood and measured the Earth. He beheld
and drove asunder the Nations. And the Everlasting Moun-
tains were scattered, the Perpetual Hill did bow; His ways are
everlasting. I saw the tents of Cushan in affliction and the cur-
tains of the land of Midian did tremble ...
The Zohar gives us further information on Adam and Eve, noting

that they were separated for 130 years. Apparently during this time both
had intercourse with creatures,138 and from this demons and elementals
were formed. None could return to the Garden of Eden, which was
.guarded by a Cherub with a Flaming Sword.
137 The Golden Dawn also adapted the Tarot Trump "Blasted Tower" to this theme.
138 Part 1, folio 54-55a.
CHAPTER NINE
THE QLIPPOTH139
These be they who are Unclean and Evil, even the Distortion
and Perversion of the Sephiroth; the fallen restriction of the
Universe; the rays of the Coils of the Stooping Dragon. Eleven
are their classes, yet Ten are they called; seven are the heads
and yet an eighth head arises. Seven are the Infernal Palaces,
yet do they include Ten.
In the Tree of Life, by the Waters of the River, in the Gar'
den of Wisdom, is the serpent of the Paths; it is the Serpent of
the Celestial Eden. But the Serpent of the Temptation is that
of the Tree of Knowledge of Good and Evil; the antithesis and
opposer of the other: the Red Coiled Stooping Dragon of the
Apocalypse, the Serpent of the Terrestrial Eden.
Regard thou therefore the Celestial Serpent as of Brass,
glistening with green and gold, the colours of vegetation and
of growth. Banish thou therefore the evil and seek the good,
thou who wouldst know the Life of Ages, thou who would fol,
139 Thispaper, of which Mathers was the author, was given out at 4=7 level and is an amalgamation
of the statements on the Qlippoth forces made during the Outer Order rituals.
135
low in the footsteps of our Master, 0 Brother of the Order of

the Golden Dawn. For as Moses lifted up the Serpent in the
Wilderness, even so must the Son of Adam must be lifted up,
raised through the balance of Strife and of Trial, to the path-
way of the Eternal Life. And when like our master, thou art
extended on the Tree through suffering and through pain, let
thy countenance be raised up towards the Light of the Holy
One to invoke the Divine Brightness, not for thyself, but for
those who have not yet attained unto the Pathway, even
though they be thy tormentors. Balanced between the spiritu-
al and the Material, the type of the Reconciler, remember the
symbol of the Brazen Serpent. 140 Mark thou well the differ-
ence between the two Serpents, for before the Serpent of Brass
of numbers, the Serpent of Fire could not stand.
But at the Fall, the Serpent of Evil arising in the Tree sur-
rounded Malkuth, and linked her thus unto the Outer and the
Qlippoth, for this is the Sin of the Fall, even the separation of
the Material Plane from the Sephiroth through the interposi-
tion of the Coils of the Stooping Dragon.
Thus therefore must Malkuth be cleansed and this is the
Redemption to corne. For also Christ expiated not Sin till after
he had overcome the Temptation. But surely all things in the
Creation are necessary, seeing that one existeth not without
the other. And the evil also helpeth the Work, for thus the
greater and more intense the darkness, by so much the more
doth the Light become bright by contrast and draweth, as it
were, increased force from the Blackness.
INFERNAL HABITATIONS141
The Zahar tells us 142 that while God took six days to create the world, the
infernal regions of man were created at night in the mirror image of the
world above them. At the point where both day and night merge the ele-
ments were mixed and unsettled, forming a division in the waters (of the
first day). Due to this imbalance between the first and second day, the
third was created to finish the work of the second.
140 This will be discussed fully later in the text.

141 The original text in this section consisted of little more than what was given in the Ritual. I have
taken the liberty of rewriting this part of the paper with a more fuller explanation.
142 Part I. folio 46a-47a.
The Qlippoth 137
Infernal Habitations 143
In the diagram above, the first circle shows the Water of Tears, for
the tears are the separation from the Light after the Fall. It is the cry of
Adam separated from the first Adam and the loss of the Shekinah. The
second circle shows the Waters of Creation. This represents Creation
away from the Light. It is the creation of the Shells of the Qlippoth
and the creation of man from Adam. The third circle shows the Waters
of the Ocean which team with living creatures, both Good and Evil,
and it is from this that the serpent issues forth. The fourth circle is
the diagrams in this section on the Qlippoth were adapted by the Golden Dawn (as were the
143 All
explanations) almost verbatim from Rosenroth's Kabbala Denudata.
the False Sea and is the Astral World, the place where deception and
reflection are confused. The Four Seas are also reflections of the Four
Rivers from the Garden of Eden {and also the Four Worlds}, for it is they
who must nourish the seven Infernal Habitations.
On the right side of the diagram, the lesser circles represent the 7
Earths. Though these circles are referred to as earths they should be called
states for they are states of awareness or consciousness that envelop man
at different times. They are also reflections of the Sephiroth and are part
of the Garden that man inherited that he could aspire to, for these were
left with man when he was banished from the Garden of Eden. In many
respects these were the shells of the Kingdoms of Edom which had been
destroyed by their imperfect ability to accept God's Light, and are but
shadows of their former glory. The entire concept here is to show the fal-
sity of matter over the spirit. For the earths represent the material side of
man, his passions and desires, which eventually crumble with time as
shown by Aretz, the earth furtherest away from the present. Some con-
sider the seven earths' periods of time or evolution to start with the pre-
sent, Thabel, considered the most perfect of them all, and lead to the less
perfect worlds, and to the final crumble and decay of Aretz.
1. Aretz - Dry crumbling Earth
2. Adamah - Reddish mould
3. Gia - Undulating ground, like the side of a valley
4. Neschiah - Pasture or meadow land
5. T ziah - Sandy or desert land
6. Areqa - Earth
7. Thebel or Chaled - Mitrd earth and water
On the left-hand side of the diagram are the seven Infernal Habita-
tions. These are the experiences one will have passing through the seven
imperfect earths, as described above. Some of the names on the left are of
the angelic guardians {except the last}, after whom these experiences
have been named. The guardians prevent anyone from leaving his or her
allotted area before the designated time.
1. Sheol- Depths of the earth
2. Abaddon - Perdition
The Qlippoth 139
3. Titahion - Clay of Death

4. Bar Shasketh - Pit of Destruction
5. T zelmoth - Shadow of Death
6. Shaari Moth - Gates of death
7. Gehinnon - Hell
The Brilliance of
The Inner Most Flame in
The Mid" of the Fire .
Adverse Powers at the Feet of the Cherub

THE EVIL AND ADVERSE POWERS BENEATH THE

FEET OF THE FOUR CHERUBS
Sephiroth Spirit Kingdom Qlippoth

Kether Lilith Babel Splendor
Chokmah (strange-
Binah (beasts)
Gedulah Machaloth Greeks Whirling Fire
Geburah (serpent)
llphareth
Netzach Samael (ox) Medes Great Cloud
Hod
Yesod
Malkuth Rahab (ass) Edom Whirlwind
In the Mercavah vision of Ezekiel it is written: "And I

looked and behold a whirlwind came out of the North, a
great cloud, and Fire enfolding itself, and a Splendour on
every side, and Chasmal, the brilliance of the inner-most
flame in the midst of the Fire.
These are the Four Kerubic expressions of Force, and the Evil and
Adverse Powers broken beneath their feet are:
1. Rahab, whose symbol is a woman riding upon an ass.

2. Samael, whose symbol is a terrible demon leaping upon an ox.
3. Machaloth, a form compounded of a woman and a serpent,
and she rideth upon a serpent-scorpion.
4. Lilith, a woman outwardly beautiful but inwardly corrupt, and
putrefying, riding upon a strange and terrible beast.
To these four are attributed the Four Kingdoms, and they are also
classed under the Sephiroth as shown.
The Qlippoth 141
The Twelve Princes of the Qlippoth
THE TWELVE PRINCES OF THE QLIPPOTH

WHO ARE THE HEADS
UNDER THE MONTHS OF THE YEAR
These are the names of the Twelve Princes and Tribes of the Qlip-
poth who are the heads of the months of the year.
1. BAIRIRON - so called because they are derived from the

Fourth Evil Force; viz, Samael the Black. Their colors are dull
and black; and their form is that of a Dragon-Lion.
2. ADIMIRON - whose colors are like dam 144 blood, mixed

with water and dull yellow and gray. Their form is that of lion
lizards.
3. TzELLADIMIRON - whose colours are like limped blood,
tzelil,145 bronze and crimson. They are like savage triangular-
headed dogs.
4. SCHECHIRIRON - whose colors are black, and their form
blended of reptile, insect and shell-fish, such as the crab and
the lobster, yet Demon-faced withal.
5. SHELHABIRON - whose colors are fiery and yellow and
their form like merciless wolves and jackals.
6. TZEPHARIRON - whose colors are like those of earth, and
their form is partially living yet decaying corpses . .
7. OBIRIRON - whos~ colors are like clouds and their form
like gray bloated Goblins.
8. NECHESHETHIRON - whose color is like copper, and their
forms like that of a most devilish and human headed insects.
9. NACHASHIRON - whose colors are like serpents, and their
form like dog-headed serpents.
10.DAGDAGIRON - whose colors are reddish and gleaming,
and their form like vast and devouring flat-shaped fishes.
11. BEHEMIRON - whose arms are derived from Behemoth,
and their colors are black and brown, and their forms like
those of awful beasts, like hippopotamus and an elephant, but
crushed flat, or as if their skin was spread out flat over the body
of a gigantic beetle or cockroach.
12. NESHIMIRON - whose colors are of a stagnant gleaming
watery hue, and their forms like hideous women, almost skele-
tons, united to the bodies of Serpents and Fishes.
In the midst of the circle are placed Samael and Asmodai. The sym-
bolic form of the fonner is somewhat like that of the Devil of the Tarot,
but colossal and attenuated; that of Asmodai is that of a bloated and bes-
tial man, but in a crouching position.
1+4 This is the title of the blood from the last of the ten plagues of Egypt.
145 This relates to a ringed formation of colors.
The Qlippoth 143
At the Southeast Angle are placed the Evil Adam, a goat-headed,

skeleton-like giant, and the thousand- headed Hydra serpent; and the
Elder Lilith, wife of Samael, a woman with an ever-changing and distort-
ed countenance.
At the Northeast Angle is Aggereth, the daughter of Machaloth, a
fiendish witch with serpent hair, enthroned in a chariot drawn by an ox
and an ass.
At the Northwest Angle is a gigantic Scorpion with a fearful counte-
nance, but standing upright as it were and formed of putrefying water.
After him cometh the unnameable one, Abbadon, and his appearance
and symbol are of a closely-veiled, black, gigantic figure covered with
whirling wheels, and in his hand is a vast wheel whence come as it whirls,
multitudes of cat-like demons. Behind him cometh Maamah, like a
crouching woman with an animal's body crawling along the ground and
eating the earth.
And at the Southwest Angle are a winged lion and a winged horse
drawing in like a chariot the youngest Lilith, the wife of Asmodai. She is
dark, a woman to the waist, and a man below it, and she appears as
though dragging down, with her hands, small figures of men into Hell.
OF THE THREE EVIL FORCES' BEFORE SAMAEL
1. This is Qematiel, whose form is that of a vast black-headed

Dragon-serpent and he uniteth under him the force of Kether
of the Internal and Averse Sephiroth.
2. This is Belial, a black, bloated Man-dragon. He who denied
God; and he that uniteth the force of the averse Chokmah.
3. This is Othiel or Gothiel, a black bloated man-insect horrible
of aspect; his breadth greater than his length; and he uniteth
the force of the averse Binah.
4. This is Samael the Black. All of these are of gigantic stature
and terrible aspect.
The Evil and Adverse Tree
THE EVIL AND AVERSE

SEPHIROTH
These be the Evil and Averse Sephiroth, contained in the

Seven Palaces, and these Sephiroth have their place from
behind the holiness of the World of Assiah. And Samael the
Evil, surroundeth the whole Evil Sephiroth who are thus
eleven instead of ten.
There are eleven letters in the Hebrew word for "Lieu-
tenant Governor:" Esther 9:3; 11 days from Horeb, Deut.l:3;
The Qlippoth 145
11 curtains; The Hebrew word AY,146 were the curses of Ebal;

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

Yesod are referred the Gamaliel, or Obscene bull-men, linked
together. Thereunto are also referred Nachashiel, evil serpents,
and Obriel. Thereunto belongeth the Blind Dragon-force.
Unto Malkuth is attributed Lilith, the Evil Woman and the
appearance is that of a woman at first beautiful, but afterwards
changing to a black monkey-like demon. The name of the ser-
pent, Nachash, hath the same number as that of Messiah, who
will root out the Qlippoth from the world.
THESE ARE THE EVIL CHIEFS

1. Kether - Satan and Moloch
2. Binah - Beelzebub
3. Chokmah - Ludfuge
4. Chesed - Ashtaroth
5. Geburah - Asmodeus
6. Tiphareth - Belphagor
7. N etzach - Baal
8. Hod - Adramalech
9. Yesod - Lilith
10. Malkuth - Nahemah
According to the opinion of some; but these names can
hardly be referred to anyone Sephirah, seeing their power
extendeth over many and numberless orders.
Behemoth and Leviathan are two evil forms, of which the
first is the synthesis of the Qlippoth already described under
the head of Behemiron in the Qlippoth of the Months of
the Year.
The Leviathan are, as it were, numberless Dragon forms
united together so that each of his scales is like a separate Evil
Serpent.14 7
147 This ends the transcription of the Mathers lecture on the Qlippoth.
CHAPTER TEN
The Seven Heavens 148
We are told in the Zohar149 that the Hebrew name for the Heavens,
Shaimaim, is composed of the words for Fire (ash) and Water (maim) in
the spiritual sense. These were placed in the manner of a curtain and
turned into the letter Vau which illuminated them. The Seven Heavens
of Assiah 150 are, in descending order: 151
7. ARABOTH -'- This means "cloud" or a mixture of them. In

metaphysical terms it shows the potential to renew life and give
blessing through rain. This is associated with Chesed-Mercy.
Since Chesed is the first of the Sephiroth after the Supernals
we are told in the Talmud 152 that Araboth is the peaceful
abode where souls (freshly reincarnated) arrive (through Daath
148 In the diagram the earth is the central circle, while on the left is the Garden of Eden and on the
right the Gehenna.
149 Pan 4, folio 164b.
ISO See "The Seven Palaces in early Jewish Mysticism" by Dr. Deirdre Green in the Hermetic Journal,
No. 31, which views the Heavens or Palaces from a different viewpoint than I have given here
and is a very exhaustive scholarly work with a massive reference index.
151 With traditional Hebrew literature there are many descriptions of the Visions of Paradise and
they quite often contradict each other. I have used the descriptions of the Heavens as given in the
Talmud as the basis and also been influenced by the translations of early pre-Christian works by
Jellnick, Gaster, Friedmann and the Lesser Hecaloth texts.
152 Hagigah 12b.
147
and across the Abyss) and is the place where the Ministering
Angels oversee, for this is the heaven that encompasses all
other heavens. It is the heaven of the Messiah.
6. MAKHON - This roughly translates as "place" and is men-
tioned in the Talmud as being the place where fatal doses of
rain, snow, or dew (that can destroy vegetation) are kept. It is
the heaven of discrimination for the stores kept here will be
unleashed on the ungodly and it closely resembles the influ-
ence of Geburah which it is allied to. This is very much the
sphere of the Law and retribution and is said to be the abode
of Moses, Isaac and Jacob. When punishment is inflicted from
this heaven, the Prophets who guard this heaven try to protect
the righteous. It is basically a position of the Talmud differing
from that of the Zohar 153 on its functions. 154 Since the Heav-
ens are a reflection of the energies of the Sephiroth it would
appear that Talmudic consideration seems more appropriate.
5. MAHON - meaning' "dwelling" and is related to TIphareth.
The Talmud says that this heaven is the home of the Minister-
ing angels who sing the praise of YHYH during the day and
rest during the night so that the songs of the day will be with
man during sleep as well. When Moses viewed this heaven he
saw angelic combinations of both Fire and Ice working togeth-
er in harmony. These were the Erelim,155 who are also called
the Ishim. 156 This harmony, of course, relates to the Middle
Pillar of the Tree of Life where the polar opposites merge.
4. ZEBUL - meaning ''habitation,,,157 relates to the Sephirah of
Netzach. According to the Talmud, it relates to the Celestial
Temple ofJerusalem where high sacrifices are made. When Moses
saw this heaven his vision was of a Temple with columns of red
and green fire and halls of sparkling gems. The angelic hosts of
this level govern all those stars and planets in the heavens.
3. SHEHAKIM - meaning "clouds of glory" is analogous to the
Sephirah of Hod. Using a modem conception of the Talmudic
explanation of this heaven it shows us that this is the level
where the grace and glory of God are given to those who
deserve it and is literally the "manna from heaven."
153 Part I, folio 45a.

154 This function differs from that given in the Golden Dawn rituals which Mathers tOOk from
Rosenroth.
ISS Some versions refer to the Kerubim being associated here.
156 Provo8:4.
157 Kings 8:13.
The Seven Heavens of Assiah
2. RAKIYAH - meaning "expanse of sky" or "firmament"

where the support ofthe heavens is given through the knowl-
edge imparted to the prophets who pass this information on to
the Children of Israel. This level is analogous to the Sephirah
of Yesod. The Angelic governors of this level teach souls to
live in harmony with others through the process of purifica-
tion. It is said that the brightness they emit relates to the level'
of purification they have received with the aim of reuniting
with the Shekinah above them.
1. VILON - meaning "veil" or "curtain" and the Talmudic
explanation of this level is that it resembles a veil and that it
is lowered during darkness and raised during the morning. 158

Vilon relates to the Sephirah of Malkuth. The vision of Moses
at this level shows that he found Vilon a level of windows,
with each window showing a particular joy and another a par-
ticular sorrow, polar opposite of the preceding window. 159
SEVEN HEAVENS OF YETZlRAHl60

Palaces HolyName · Sephiroth l61
l. AB,GI, ThTz Kether, Chokmah, Binah
2. QROShlN Gedulah
3. NGDIKSH Geburah
4. BTRTzTHG Tiphareth
5. ChQBlNO Nezach
6. IGLPZQ Hod
7. ShQVTzITH. Yesod, Malkuth
SEVEN HEAVENS OF BRlAH162

Palaces Holy Name Se~hiroth Meaning
1. AL Kether Holy of Holies
Chokmah Holy of Holies
Binah Holy of Holies
2. MATZPATZ162 Chesed Love
3. YEHEVID Geburah Merit
4. YHVH Tiphareth Benevolence
5. ELOHIM Netzach Substance of Heaven
6. HOD&MATZPAT Hod Serenity
7. YAH, AOONAJ164 Yesod, Malkuth Crystal Whiteness
158 Issiah 40:42.

159 An example of this would be the window ofjoy and the window of Tears.
160 According to Rosenroth, these names are derived from the first 42leuers of Genesis (up to the B
in the word Bohu) ·which are then transmuted. Waite considers they are taken from the conso-
nants of the name YHVH (as does Godwin in his Cabalistic Encyclopedia) expanded while Gins-
burg says they are taken from the ten Divine names mentioned in the Bible and cites the Zohar,
Part 3, folio 11a as a source.
161 In the original Rosenroth translation there were quotes from Isaiah (6:2,3) but the Golden Dawn
adapted this aspect to the Palaces of Briah. These associations were shown in the 3-8 Grade of
Practicus.
162 These associations were shown in the Porral Grade Rirual.
163 This is the temurah of YHVH.
164 A synthesis of both these names is in the word Taklith-perfection.
The Seven Heavens of Yetzirah
THE SERAPHIM
The name Seraphim is derived from the word "Saraph" meaning "'burn."
Their function is to burn the false doctrine and convert man back to the
righteous. It is said that their functions also include passing on informa,
tion (drawn from the Neschamah at night, during sleep) to the Creator,
in Atziluth, for the Seraphim are in the Holy of Holies or the Highest
99 See Wilhelm Reich, Selected Writings (Farrar, Straus and Giroux, New York, 1951).
The Seven Heavens of Briah
heaven of Briah. They are four in number and correspond to the Four
Winds; they have six wings each, with each one corresponding to one day
of creation.
The Golden Dawn says of them:
The Seraphim in the Vision of Issiah are described as hav-

ing 6 wings: "With twain he covered his face, and with twain
he covered his feet, with twain he did fly." That is, his synthe-
sis is to be found in the Hexagram and in the idea of the 7,
more especially dominating the planetary region. But the
ANI> WITH "TWAIN
CHERUBIM
i Wl4EE.LS
WON MAN
Cl4ERUBIM ~~~~~~~~?OF APOCAlYPSE
The Seraphim
Kerubim of Ezekiel each have four faces-those of the Lion,

the Eagle, the man and the Bull-counterchanged with each
other by revolution, whence the symbolic form of the wheels
beside them wherein was the Spirit: and with two of the wings
they their bodies, and were stretched upwards one to another.
So the synthesis of the Kerubim is found in the revolving
Cross, in the Pentagram, and the idea of one spirit dominating
the Four Elements. But the Kerubim of St. John's vision in the
Apocalypse are uncompounded, having single heads: but they
have six wings, and thus unite with the powers of the seven
and the four. And their cry is similar to that of the Seraphim
of Isaiah: "Holy, Holy, Holy."
What the Golden Dawn was trying to do is reconcile the various
visions of the Seraphim as one unit with the Kerubs being the lesser unit
or lower part of the Seraphim proper.
SERPENT OF BRASS165
This is the Serpent Nehustan, which Moses made when the

Children of Israel were bitten by the serpents of Fire in the
Wilderness. It is the Serpent of the paths of the Tree. And he
set it on a pole, that is, twined round the Middle Pillar of the
Sephiroth. And the word used in the passage in Numbers 21,
for "Fiery Serpents" is the same as the name of the Angels of
Geb4rah, the same spelling, the same pointing Seraphim.
Round the Middle Pillar of the Sephiroth, because that is the
Reconciler between the Fires of Geburah or Severity and the
Waters of Chesed or Mercy: and hence it is said in the New
Testament that it is a type of Christ, the Reconciler. And the
Serpent is of Brass, the metal of Venus, whose Sphere is called
Nogah or External Splendour ... And therefore it is said in
the Zohar that, alone of the Shells is the Serpent Nogah found
in Holiness, and he is called the Balance of Justice. Why then
is he called the External of the False Splendour? Because he
indeed uniteth the paths, but comprehendeth not the Sephi.
roth. nevertheless, he is also the Celestial Serpent of Wisdom.
But the Serpent of Temptation is the Serpent of the Tree of
Knowledge of Good and Evil, and not the Tree of Life.
165 This is shown in the 4=7 ritual of Philosophus.

The Serpent of Brass

CHAPTER ELEVEN
Alchemy and the Kabbalah 166
The subject of alchemy and its application to the Kabbalah and the
teachings of the Golden Dawn has for many years been shrouded in mys-
tery. Virtually no revelation has been made by former members of the
Order who studied it. For all intents and purposes alchemy is the science
of transmutation, whether it be animal, vegetable, or mineral. Israel
Regardie was one of the first 167 to state the principles of alchemy in pure-
ly psychological terms and his book, The Philosophers Stone, which he
published in 1938, actually predating the work on similar lines by Carl
lung published in his Psychology and Alchemy, 168 and Mysterium Coniunc-
noms. Regardie, as mentioned earlier, was an initiate of the Bristol Tem-
ple of the Stella Matutina, a successor of the Golden Dawn. Following his
166 I have not included a breakdown of the modern Qabalah of Frater Albertus, Qabalah of the Sellen
Rays, which he based on the teachings of Lewis Spence and the Color Scales of the Golden Dawn
and adapted them to alchemy. After studying Frater Albertus's Qabalah and related unpublished
documents on the subject over the years, I find little in common with the traditional Kabbalah.
In many respects Frater Albertus went his own way in developing the Qabalistic pulsation system
he utilized for his Alchemical Paracelsus Organization.
167 A mem~r of the Golden Dawn, under the Mathers lineage, Langford Garstin, published a book
Secret Fire in 1932 which leans towards to the psychological side of alchemy, but only in a very
vague manner.
168 Jung based this work on two lectures he delivered in 1935/36 for the Eranos-lahrbuch, which
Regardie had never seen.
157
time in the Order, he made the comment a number of times in print that
he had seen no reference to practical alchemy in the Order.169
I am going to devote considerable space to this aspect of Kabbalistic
work because of its importance within the Golden Dawn scheme,
although, in fact, most Kabbalistic writers seem to gloss over or avoid
it completely.
Within the Golden Dawn's Outer Order there are three areas where
the initiate is introduced to Kabbalah as applied to alchemy. One is in the
Second Knowledge Lecture where the metals are attributed to the plan-
ets as shown below.
The Names and Alchemical Symbols of the Three Prin-

ciples of Nature are:
Sulphur Salt Mercury
The metals attributed to the planets are:
Saturn Lead Binah 170
Jupiter Tin Chesed
Mars Iron Geburah
Sun Gold TIphareth
Venus Copper or Brass Netzach
Mercury Quicksilver Hod
Moon Silver Yesod
This is the alchemical/Kabbalistic association the initiate has to

comprehend and learn to apply along with two other associations taken
from the book Aesch Mezareph.
169 Ellic Howe's Alchemist of the Golden Dawn was really a bitter disappointment in terms of reveal-
ing the Golden Dawn's alchemical work, for it contains nothing but a series of letters to and from
W. A. Ayton, alchemical matters being mentioned only briefly. Francis King in his Ritllal Magic
in E~ also inchJdess a chapter on alchemy and the Golden Dawn.
170 This final column of Sephirotic association was included in some temples and left out in others.
AESCH MEZAREPHl71 - PURIFYING FIRE
The Aesch Mezareph, or Purifying Fire, is in reality the only Zoharic text
that refers directly to alchemy and the Kabbalah. Jewish Alchemy had
been referred to by notable authors such as Thomas Vaughan (Eugenius
Philalethes) yet the Aesch Mezareph was the first to put it into some sort
of prospectus. In the Zohar proper there a.re some references to alchemi,
cal concepts,l72 but these are fragmented. In the Preface to the Aesch
Mezareph, Westcott says:
The Aesch Mezareph or Ash Metzareph, is only known to

persons of Western Culture from the Latin translation found
in a fragmentary condition in the work entitled Kabala
Denudata by Knorr von Rosenroth, published at Salzbach in
1677-84. These volumes have a subtitle "Transcendental,
Metaphysical and Theological Doctrines of the Hebrews,"
and they enshrine a Latin translation, with part of the
Hebrew text and commentaries of the great Sohar or Zohar,
"Book of Splendour." The Aesch Mezareph is still extant as a
separate treatise in what is called the Hebrew language, but
which is more properly Aramaic Chaldee: it was a companion
volume to the ChaIaean Book of Numbers so often referred to
by H. P. Blavatsky.
There is no doubt that the Aesch Mezareph comes from the first vol,
ume of Rosenroth's work, which is in the form of a Lexicon, 173 and that it
was fragmented and put into a single book form by The Lover of Philalethes
in English in 1714. It has been suggested by numerous authors that this
text is not a course in practical alchemy, but more of a discourse in
rhetoric. Over the years I have had an opportunity of discussing this work
from a practical viewpoint with a number of alchemists and am told that
171 For a study on the practical side of alchemy as applied to this text see Hermetic Journal, vo1.14.
"The Alchemical Tree of Life." by RafalT Prinlde.
172 Part 2, folio 249a-250b. Pard, folio 23b-24b. Part 4. folio 171a-l71b (this includes aspects of
what could be considered herbal alchemy).
173 Rosenroth stated that this portion of the Kabbalah Denudata had five sources:
1. Garden of Pomegranates .
2. Gate of Ught by Rabbi Joseph Gikatilla ben Abraham.
3. Kabala Recentio'r by Rabbai Jizchak Loria.
4. Index plurirriarium materiarum Cabalisticarum in ipso Libro Sohar propitarum.
5. Compendium Libri Cabalistico-Chymici. Aesch Metzareph dicti. de Lapide Phil06phico.
(0\
\:::V
The Tree of Metals (first version) .

fe\
\:::V
The Tree of Metals (second version).

if the text is read from start to finish then it is indeed hopeless, but if
the text is read in parts then there are some experiments that can work
on a practical level, but even these are only parts of experiments and
not completed.
The dual associations of the metals with the Sephiroth are confus-
ing and relate to various stages of the experiment. I must confess that I
think that to introduce the student to these diagrams during ritual was a
bad error of judgment by Mathers, and he would have done better to sim-
ply provide the standard associations of the Knowledge Lectures where
associations are given to the Sephiroth. 174
A rectification of this would be as follows:
Kether Mercury
Chokmah Sulphur
Binah Salt
Daath Lead
Chesed Tin
Geburah Iron
Tiphareth Gold
Netzach Copper
Hod Quicksilver
Yesod Silver
Malkuth Metallic Root
There is no doubt that to take parts of a lexicon and try to make a

book out of it can create difficulties, and this is apparent with the Aesch
Mezareph. Yet it should be treated as a type of lexicon only, and nothing
more, although each of its relevant parts does have some very important
gleanings to give providing they are seen as parts and not the whole.
174 I have placed Saturn to Daath for the sake of form but also because it is used there in the associ-
ations to the Hexagram Ritual of the Golden Dawn.
THE SEPHER YETZlRAH

AND ALCHEMY
Although the formation of the Sepher Yetzirah was discussed early in the
book, we will now review parts of the text with an alchemical viewpoint
in mind. While various authors have discussed how alchemy and the
Kabbalah are related or not related, I have never seen any mention of the
association of alchemy with one of the oldest of all the Kabbalistic books,
when to my mind it is the most obvious. The previous section on the
Aesch Mezareph has dealt with alchemy from the Sephirotic viewpoint,
and now it is time to look at alchemy as seen from the PATHS-the
Sephiroth are excluded.
The concept we are going to look at is very simplistic and involves
alchemical steps or stages in a three-, seven- and twelvefold system.
Three-Stage System of Alchemy

The Sepher Yetzirah says:
These Three Mothers did He produce and design, and com-

bined them; and He sealed them as the three mothers in the
Universe, in the year and in Man-both male and female. He
caused the letter Aleph to reign in Air and crowned it, and
combining it with the others He sealed it, as Air in the World,
as the temperate (climate) of the Year, and as the chest (the
lungs for breathing Air) in Man: the male with Aleph, Mem
and Shin, the female with Shin, Mem and Aleph. He caused
the letter Mem to reign in Water, crowned it, and combining
it with the others formed the earth in the world, cold in the
year, and the belly in man, male and female, the former with
Mem, Aleph, Shin, the latter with Mem Shin, Aleph. He
caused Shin to reign in Fire, and crowned it, and combining it
with the others, sealed with it the heavens and the universe,
heat in the year and the head in man, male and female.
Now at this point there is no indication which came first, just that
there were three letters, each with its respective territory. These three
letters then send their rays to the seven and the twelve letters. The
Three letters correspond to the Three basic steps in alchemy which
cover the process as a whole. These are the process of Separation, Purifi-
cation , and Cohobation.
1. Aleph is the process of Separation of the Sulphur, Salt, and

Mercury (regardless of the Kingdom concerned), the Three
Vital Essences of the process.
2. Shin is analogous to the process of Purification, which takes
the three components' parts and purifies them to a very high
degree.
3. Mem is linked to the process of Cohobation, which is a series
of successive distillations which unify the Three Principles of
Sulphur, Salt, and Mercury and bring their vibration rate to
the level required.
If these three stages are applied to a practical application, such as
the making of a herbal alchemical tincture, they can be applied very gen-
erally, in the following manner.
1. Rectified or distilled alcohol is poured in a glass jar partly full
of fresh herbs. This is the first stage of the Separation process
(called Maceration) as the alcohol causes the oil to separate
from the main body of the plant and float to the top. After a
period oftime the alcohol, that contains the Sulphur (oil), is
then drained off into a distillation apparatus; then distillation
takes place, thus separating the alcohol (Mercury) from the oil
(Sulphur).
2. Purification occurs when the plant which had the alcohol
drained from it is calcined to a white powder (salt) over a
direct heat source. This is also where the Sulphur is evaporat-
ed to a hard substance and then calcined as above.
3. Cohobation is when the Mercury, Sulphur, and Salt are com-
bined in a laboratory apparatus (such as a soxhlet) for further
use, or simply placed together, which then forms the end result
of the experiment, in this instance a tincture which is ready to
be used for medicinal purposes.
lJ7 The Golden Dawn also adapted the Tarot Trump "Blasted Tower" to this theme.
138 Part 1, folio 54-55a.
Seven,Stage System of Alchemy

These relate to the Double Letters and are in fact a further refine-
ment of the above three-stage generalization, arranged in this order: Let-
ter - Stage - Planet
1. Peh - Calcination - Mars

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

because the vapor is not returned to the matter which, in
effect, has also changed in composition.
6. Tau - Coagulation 175 - Saturn
Coagulation is when all parts of the experiment are reunited
and are brought back back to as solid state.
7. Resh - Tincture \ Lapidication - Sun
This is the end result of the experiment where the matter can
be increased in quantity.
The Twelve~Stage
System.
These relate to the Twelve Simple Letters and are a further division
of the seven stage system, arranged in this order: Letter - Stage
-Sign
1. Heh - Calcination ~ Aries

The Calcination process differs only in the degree it is taken
from the previous explanation of it. In this instance it is sim,
ply a more refined process.
2. Vau - Fixation - Taurus
Fixation is the stabilization of a volatile matter or substance,
generally done through Calcination.
3. Zain - Separation - Gemini
Separation is a phase that separates the pure from the impure,
and also the component parts of the matter.
4. Cheth - Circulation - Cancer
Circulation is the process where heat circulates the liquid from
the matter in a continuous uplifting movement. This contin,
ues through varying states of the experiment (i.e., Dissolution,
Coagulation, Digestion, Sublimation, Distillation, and Coho,
bation). It is a method where the liquid is strengthened in
vitality by being brought from the liquid to the gaseous state,
then returned to the liquid once again.
5. Teth - Exaltation \ Solution - Leo
This means to raise the vitality of the matter on the etheric or
spiritual level.
175 By Segregation and Comprehension.

6. Yod - Dissolution \Subtilizing - Virgo

Dissolution is actually a part of the Putrefication process where
the solid is reduced to a liquid but stops at the first phase of
operation.
7. Lamed - Cohobation - Libra
Cohobation is a series of Distillations where a volatile sub,
stance is poured back over the matter. This process is repeated
a number of times.
8. Nun - Digestion \ Ferment - Scorpio
Digestion is a process which through a mild heat the matter or
substance gives up its vital essences. This process is also called
Maceration. It is a process where the gross elements become
much lighter as the essence is removed and to a certain extent
Separation occurs.
9. Samech - Sublimation - Sagittarius
Sublimation takes place when the vapor is extracted from the
matter and is driven upward into the upper part of the con'
tainer. Like the previous step, it makes the spiritual part of the
matter more ethereal in content.
10. Ayin - Coagulation \Cibation - Capricorn
(Refer to the previous explanation.)
11. T zaddi - Congelation - Aquarius
Congelation is a liquification of the materials used in the
experiment to the consistency of water and letting them grad,
ually produce a solid state.
12. Qoph - Conjunction \ Impregnate - Pisces
The Conjunction is the bringing together of the separated
parts of the experiment into one homogenous commodity. It is
the final step in which all component parts of the matter have
been separated, strengthened, then placed back together,
which results in a totally transmuted substance that is much
stronger than when the experiment first started.
The steps of Multiplication and Projection are done after the work
is completed and therefore not applicable to the above table.
A number of the associations here are not standard textbook quotes
but are the results of a number of years of practical alchemical explo,
ration. The entire process described here is one that works on a practical
level. The Sepher Yetzirah is also allied to the mental process as well, for
J68 The Kabbalah of the Golden Dawn
that is how the book was designed, yet when a theory holds a certain
truth it can be applied almost on any level-whether it be mental, spiri-
tual, or practical, and is the foundation for the concept of the Macrocosm
and the Microcosm.
THE FIFIY GATES OF UNDERSTANDING
This section, which has been briefly mentioned earlier in the text, may be
a surprise to find in the alchemical section. Within the past there have
been some very weird and wonderful explanations of this document but,
as I understand it, it is purely alchemical and is the skeletonic framework
of and key to breaking down the alchemical manuscript "Homer's Gold-
en Chain."176 The text of this paper is related to the Sephirah of Binah-
Understanding.
First Order: Elementary

1. Chaos, Hyle, The first matter
2. Formless, void, lifeless
3. The Abyss
4. Origin of the Elements
5. Earth (no seed germs)
6. Water
7. Air
8. Fire
9. Differentiation of qualities
10. Mixture and combination
Second Order: Decad of Evolution

11 . Minerals differentiate
12. Vegetable principles appear
13. Seeds germinate in moisture
176 Homers Golden Chain," was a manuscript that was given considerable attention at the 5=6 level
of the Golden Dawn and was based on a translation by Pattinson, a prominent Golden Dawn and
S.R.I.A member who was also an alchemist. This manuscript was never deemed official but was
frequently referred to. In Sword of Wisdom, Ithel Colquhoun referred to the Kirchweger transla-
tion as the one being used in the Golden Dawn but this is in error; it was the Bacstrom version.
14. Herbs and Trees

15. Fructification in vegetable life
16. Origin of low forms of animal life
17. Insects and reptiles appear
18. Fishes, vertebrate life in the waters
19. Birds, vertebrate life in the air
20. Quadrupeds, vertebrate earth animals
Third Order: Decad of Humanity

21. Appearance of Man
22. Material human body
23. Human Soul conferred
24. Mystery of Adam and Eve
25. Complete Man as Microcosm
26. Gift of five human faces acting exteriorly
27. Gift of five powers of the Soul
28. Adam Kadmon, the Heavenly Man
29. Angelic beings
30. Man in the image of God
Fourth Order: World of Spheres

31. Moon
32. Mercury
33. Venus
34. Sol
35. Mars
36. Jupiter
37. Saturn
38. Firmament
39. Primum Mobile
40. Empyrean heaven
Fifth Order: The Angelic World

41. Ishim - Sons of Fire
42. Auphanim - Cherubim
43. Aralim - Thrones
44. Chashmalim - Dominions
45. Seraphim - Virtues

46. Malakim - Powers
47. Elohim - Principalitie
48. Beni Elohim - Angels
49. Cherubim - Archangels
Sixth Order: The Archetvpe

50. God. Ain Soph. He whom no mortal eye hath seen,
and Who has been known to Jesus the Messiah alone.
SCALA PHILOSOPHORUM CABALISTIC A MAOIA

atQue .,.bo,. .u ....
DE MYSTERIIS HUMERIS OUATERlfARII. OUINARII ATOUE SEPTENARII.
Thu. u. .Io... t tho T ...

..,,' ..iI. from which
• ,W .at d •• th.
.t b.wJ.d ••• f,_eel
t04., "'a", .....1•
AI' IS
MIlIo/erlS
CAnNA
AI"II£A
MATERIA PROPINQUA
SAPI!:NTIBUS SA TIS EST DICTUM.
Homer's G~lden Chain and the 50 Gates of Understanding.

CHAPTER TWELVE
The Twelve Tribes and Astrology
This lecture by Mathers has two versions. The only difference between
them is the Enochian names being placed at the front of each Tribe in
one version.
The Twelve Tribes l77 are thus attributed to the Twelve Zodia-
cal Signs and permutations of the Great and Holy Name of
Tettagrammaton and the Angelic counterparts:
Sign Letters of the Name Tribe Angel
Aries Yod Heh Vau Heh Gad " Melchidael
Taurus Yod Heh Heh Vau Ephraim Asmodel
Gemini Yod Vau Heh Heh Manasseh Ambriel
Cancer Heh Vau Heh Yod Issachar Muriel
Leo Heh Vau Yod Heh Judah Verchiel
Virgo Heh Heh Vau Yod Naphthali Hamaliel .
Libra Vau Heh Yod Heh Asshur Zuriel
Scorpio Vau Heh Yod Heh Dan Barchiel
Sagittarius Vau Yod Heh Heh Benjamin Advachiel
Capricorn Heh Yod Heh Vau Zebulun Hanael
Aquarius Heh Yod Vau Heh Reuben Cambriel
Pisces Heh Heh Yod Vau Simeon Amnitzel
177 For an indepth study of theses tribes see "The Testament of the Twelve Patriarchs" in the Fargot-
ten Books of Eden. Also Bullinger's Witness to the Stars.
173
Of these especially the Bull, the Lion, the Scorpion (but in

good symbolism the Eagle) and the Man are to be noted as
forming the Kerubic figures of Ezekiel and John. To these signs
are allotted the tribes of Ephraim, Judah, Dan and Reuben,
who, as we shall presently see, encamped towards the Cardinal
Points around the Tabernacle of the Congregation, and as the
leaders of the others. The signs of the Twins, the Fishes, and in
a .certain sense as a compounded figure, 178 the Centaur armed
with a bow, are called bi-corporate or double-bodied signs. To
these refer Manasseh, Simeon, and Benjamin. Manasseh was
divided into two half-tribes with separate possessions (being
the only tribe thus divided), and thus answers to the equal
divisions of the sign of the Twins, Castor and Pollux, the
Great Twin Brethren. Simeon and Levi are classed together,
like the two Fishes in the Sign, but Levi is withdrawn later, to
form as it were the binding and connecting link of the Tribes,
as the priestly caste. Benjamin is the younger brother of
Joseph, for Rachael had only these two sons, and is the only
one of the Sons of Jacob who at his birth was called by two
names, for Rachael called him "Ben oni," but his father Ben-
jamin, and in the Sign of)l' the two natures of Man and Horse
are bound together in one symbol.
We shall find much light upon the connection between the
Signs and the Tribes shown by the blessings of Jacob, and of
Moses, from the former of which the Armorial bearings of
the Twelve Tribes are derived.
Let us note also that as in the Tribes Levi was withdrawn,
and the two Tribes of Ephraim and Manasseh substituted for the
simple one of Joseph, so in the New Testament, Judas is with-
drawn from the number of the twelve Apostles and his place
filled by another, Matthias, who is chosen by lot to fill his place.
The following is the order by birth, of the children of Jacob:
Leah bore Reuben; Simeon; Levi, afterwards withdrawn,

and Judah.
Bilhah (Rachel's maid) bore Dan and Naphtali.
Zilpah (Leah's maid) bore Gad and Asher.
Leah again bore Issachar, Zebulon and Dinah (a daughter).
Rachael bore Joseph, whose sons were Manasseh and
Ephriam, but died at the birth of Benjamin, whom she
wished to call Ben-oni.
178 This is [he Assyrian Fish God Oannes. who was half man and fish.
The Twelve Tribes and Astrology 175
In the Wilderness the Tabernacle was pitched in the

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

Let us now notice the blessings of Jacob and Moses, and

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

Those of Manesseh are flesh-colour, a Vine by a Wall. All this
refers to the natures of Taurus arid Gemini, the firstling of the
bullock and the earthy nature of the sign, shown by the hills,
to Taurus while the archers over Manasseh, as Sagittarius, the
sign of the Archer, is in opposition to Gemini.
Of Issachar, Cancer, Jacob says-"Issachar is a strong ass
couching down between two burdens: and he saw that rest
was good, and the land that it was pleasant, and he bowed his
shoulder to bear, and became a servant under tribute." Moses
says-"Rejoice Issachar, in thy tents ... and they shall suck
of the abundance of the seas." The armorial bearings of
Issachar are-Blue, and an ass crouching beneath its burden.
This coincides with the peaceful nature of the quiet and
watery sign of Cancer.
Of Judah, Leo, Jacob says, "Judah, thou art he whom thy
brethren shall praise: thy hand shall be in the neck of thine
enemies; thy father's children shall bow down before thee.
Judah is a lion's whelp: from the prey, my son, thou art gone
up; he stooped down, he couched as a lion, and as an old
lion; who shall rouse him up? The sceptre shall not depart
from Judah, nor a lawgiver from between his feet, until
Shiloh come; and unto him shall the gathering of the people
be. Binding his foal unto the vine, and his ass's colt unto the
choice vine; he washed his garments in wine, and his clothes
in the blood of grapes: his eyes shall be red with wine, and
his teeth white with milk." Moses says, "This is the blessing
of Judah, and he said, Hear, Lord, the voice of Judah, and
bring him unto his people, let his hands be sufficient for him
and be thou an help to him from his enemies." The armorial
bearings of Judah are-Scarlet, a lion rampant. All this well
agrees with the regal and leonine nature of the Sign. "Bind-
ing the ass's colt unto the choice vine" may allude to the ass
of Issachar, Cancer, lying between Judah, Leo, and the vine
of Manasseh, Gemini.
Of Naphtali, Scorpio, Jacob says, "Naphtali is a hind let
loose, he giveth goodly words." Moses says, "0 Naphtali satis-
fied with favour, and full with the blessings of the Lord, possess
thou the West and the South." The armorial bearings of
Naphtali are-Blue, a hind.
Of Asher, Libra, Jacob says, "Out of Asher his bread shall
be fat, and he shall yield royal dainties." Moses says, "Let
Asher be blessed with children, let him be acceptable to his
brethren, and let him dip his foot in oil. Thy shoes shall be
iron and brass, and as thy days, so shall thy strength be." The
armorial bearings of Asher are Purple, a Cup. All this coin-
cides with the nature of Venus and Libra, while the feet refer
to the sign of Pisces, which rule the feet, and in which Venus
is exalted. Iron and Brass are the metals of the friendly planets
Mars and Venus.
Of Dan, Scorpio, Jacob says-"Dan shall judge his people
as one of the tribes of Israel. Dan shall be a serpent by the way,
an adder in the path, that biteth the horse's heels, so that his
rider shall fall backward. I have waited for thy salvation, 0
Lord." Moses says, "Dan is a lion's whelp, he shall leap from
Bashan." The armorial bearings of Dan are Green, an Eagle.
These things fit with the martial and fierce nature of this sign,
in which Mars principally bears sway. To the sign of Scorpio,
the Egyptians attributed the Serpent, and also Typhon, the
Slayer of Osiris, and on this account they call it the "Accursed
Sign." In good symbolism it is generally represented by the
Eagle. The horse's heels which the Serpent bites are found in
the Centaur figure of Sagittarius which follows Scorpio in the
Zodiac.
Of Benjamin, Sagittarius, Jacob says, "Benjamin shall ravin
as a wolf: in the morning he shall devour the prey, and at night
he shall divide the spoil." Moses says-"The beloved of the
Lord shall dwell in safety by him; and the Lord shall cover him
all the day long, and he shall dwell between his shoulders."
The armorial bearings of Benjamin are-Green, a Wolf. These
suit the character of Sagittarius, partly keen, partly of the
nature of Jupiter, and partly brutal.
Of Zebulon, Capricorn, Jacob says-"Zebulon shall dwell
at the haven of the sea, and he shall be for a haven of ships,
and his border shall be unto Sidon.'" Moses says, "Rejoice
Zebulon in thy going out, and Issachar in thy tents, they shall
call the people unto the mountain, there they shall offer sacri-
fices of righteousness, for they shall suck of the abundance of
the sea, of the treasures hid in the sands." This suits well the
tropical, earthy and water signs of Capricorn and Cancer. The
armorial bearings of Zebulon are-Purple, a Ship.
Of Reuben, Aquarius, Jacob says-"Reuben, thou art my
firstborn, my might, and the beginning of my strength, the
excellency of dignity and the excellency of power. Unstable as
water, thou shalt not excel, because thou wentest up to thy
father's bed, then defiledst thou it; he went up to my couch."
Moses says---"Let Reuben live and not die, and let not his men
be few." The armorial bearings of Reuben are-Red, a man.
"Unstable as water" is still shown in the undulating hiero~
glyphic which marks this aerial and brilliant, but often super~
fidal sign of the Water~Bearer.
Of Simeon and Levi, Pisces, Jacob says---"Simeon and Levi
are brethren; instruments of cruelty are in their habitations. 0
my soul, come not thou into their secret, unto their assembly,
mine honour, be not thou united: for in their anger they slew
a man, and in their selfwill they digged down a wall. Cursed be
their anger, for it was fierce; and their wrath, for it was cruel: I
will divide them in Jacob, and scatter them in Israel." This
alludes to their smiting Shalem, the dty of Hamor and
Shechem, and slaying the latter because they had carried off
Dinah, the daughter of Leah. Moses says of them-"Let thy
Thummim and thy Urim be with thy Holy One, whom. thou
didst prove at Massah, and with whom thou didst strive at the
waters of Meribah; who said unto his father and his mother, I
have not seen him; neither does he acknowledge his brethren,
nor knew his children; for they have observed thy word, and
kept thy covenant. They shall teach Jacob thy judgments and
Israel thy law: and they shall put incense before thee, and
whole burnt sacrifice upon thine altar. Bless, Lord, his sub~
stance, and accept the works of his hands; smite through the
loins of them that rise against him, and. of them that hate him,
that they rise not again." The armorial bearings of Simeon are
Yellow, a Sword.
These are the blessings of the twelve tribes of Israel, whose
names were engraven upon the twelve stones of the High
Priest's breastplate, upon which, according to some traditions,
certain flashes of light appeared playing over certain of the let~
ters, and thus returning the answer of the Deity to the consul~
ter of the Oracle by Urim.
By comparing these blessings with the nature of the Signs
attributed to the particular tribes, we have been thus enabled
to trace more or less clearly the connection between them,
and also the derivation of the armorial bearings ascribed to
them in Royal Arch Freemasonry.lSO
180 This ends the Mathers transcription.

CHAPTER THIRTEEN
Literal Kabbalah
The following is taken from Wynn Westcott's Introduction to the Study of

the KabaIah, which was widely used in the Golden Dawn as a type of unof,
ficial knowledge lecture. Though out of print today, it still has as much
value as when it was first published. The literal Qabalah is referred to in
several places, and therefore a knowledge of its leading principles is nec,
essary. It is divided into three parts: GMTRIA, Gematriaj NVTRIQVN,
Notariqonj and ThMVRH, Temura. I originally found this paper among
study lectures for the 4= 7 grade at Whare Ra.
GEMATRIA was a mode of interpretation by which a

name or word having a certain numerical value was deemed to
have a relation with some other words having the same num,
berj thus certain numbers became representative of several
ideas, and were considered to be interpretative one of the
other. For example, Messiah spelled MShICh, numbered 358
and so does the phrase IBA ShILH, Shiloh shall comej and so
this passage in Genesis 49 v.lO, was considered be a prophecy
of the Messiah: note that Nachash NChSh, the Serpent of
Moses, is also 358. The letter Shin, Sh, 300, became an
emblem of divinity by corresponding with Ruach Elohim,
RUCh ALHIM, the Spirit of the Living God.
181
NOTARICON, or abbreviation, is of two forms, one word

is formed from the initial and final letters of one or more words,
or the letters of one name are taken as the initials or finals of
the words of a sentence. For example, in Deut. 30 v. 12, Moses
asks "Who shall go up for us to Heaven?" The initial letters of
the original words MI IOLH LNV HShMILH, form the word
MILH, mylah, which means circumcision, and the final letters
are IHVH, the name Jehovah: hence it was suggested that cir-
cumcision was a feature of the way to God in heaven.
Amen, AMN, is from the initials of Adonai melekh
namen. "The Lord and the faithful king"; and the famous Rab-
binic word of power used for talismans, AGLA, is formed of
the initials of the words "Ateh gibur leo lam Adonai." "The
lord ever powerful," or "Tu potens in soeculum Domine."
TEMURA is a more complex procedure, and has led to an
immense variety of curious modes of divination: the letters of
a word are transposecl according to certain rules with many
limitations: or again, the letters as arranged by a definite
scheme, often shown in a diagram. For example, a common
form was to write one-half of the alphabet over the other in
reverse order, and so that the first letter A was placed by the
last T, and B by Shin, and so on. On this plan the word Shes-
nak ofJeremiah 12 v. 26, is said to mean babel: this permuta-
tion was known as ATBSh. On this principle we find
twenty-one other possible forms named in order ALbat,
Abgat: the complete set was called "The combination · of
Tziruph." Other forms were rational, right, averse and irregu-
lar, obtained from a square of 22 spaces in each direction, that
is of 404 secondary squares, and then putting a letter in each
square in order up and down, and then reading across or diag-
onally, etc. Of this type is the so-called "Kabbalah of the Nine
Chambers" of the Mark Masons.
300 30 3 200 20 2 100 10 1
000 00 0 000 00 0 000 00 0
Sh L G R K B Q I A
600 60 6 500 50 5 400 40 4
000 00 0 000 00 0 000 00 0
M(f) S V K(f) N H Th M 0
900 90 9 800 80 8 700 70 7
000 00 0 000 00 0 000 00 0
Tz(f) Tz T P(f) P Ch N(f) 0 z
Literal Kabbalah 183
A further development of the numerical arts was shown by

the modes of Contraction and ·Extension; thus Jehovah,
IHVH 26, was extended to IVD,HA,W,HA and so 10, 5, 6, 5
or 26 became 20, 6, 12, 6, or 44. By extension Zain, z. -7,
became 1, 2, 3, 4, 5, 6 and 7 or 28; or 28 was regarded as 2 and
8 or 10. The Tetragrammaton, Jehovah 26 was also at times
regarded as 2 and 6 or 8: so El Shaddai, God Almighty. Al
ShDI, 1, 30, 300, 4, 10, was 345 then 12 then 3, a trinity. A
quaint conceit was that of the change of spelling of the names
of Abraham and Sara: at first Abram ABRM and Sari ShRI,
became ABRHM and ShRH: they were 100 and 90 years old
and were sterile: now H, Heh, was deemed of a fertile type,
and so the letter H was added to ABRAM, and the Yod I, con,
verted into an H of the name SARAI.
A MODERN APPROACH TO THE KABBALAH
Without doubt today the modem leaning toward the Kabbalah is

through psychology and adopting what I prefer to call the "Inner Space
Syndrome." Not that it is wrong to look at the Kabbalah from the view,
point of different levels of consciousness or states of awareness, but, gen,
erally speaking, those that prefer this way tend to ignore the original
approach of the religious devotee who trie~ to know his God through
this method. An ideal situation would be to take the traditional
approach of Rabbi Kaplan and marry it with that of Zev ben Halevi, if
this could be done.
As a hermeticist, if there is such a word, I prefer to use both aspects
when and where I need them, and this generally is where the Western
Kabbalist seems to be heading. As we have seen in this volume, the
Golden Dawn goes yet a step further by using the Kabbalah in magical
ritual, which some of the old Jewish sects possibly did but in a much dif,
ferent manner. There is an old saying that "there is nothing new under
the sun." Writers such as Edward Hoffman 181 have well and truly pointed
this fact out to us, for many of the old mystical ways resemble Indian
Tantric techniques and modem magical practices adopted by modem
occultists, such as Kenneth Grant and his Typhonian OTO.
181 See Wa~ of Splendor.

All of these are, of course, tailored to fit the requirements of the par-
ticular individual or sect. The Kabbalah is an extremely versatile concept
to familiarize oneself with, providing the dogma of the school we study
under is considered as a guideline only, and the Higher Self IS given free
rein to explore other dimensions using a Kabbalistic fram.ework.
Though I have tried to present the Golden Dawn viewpoint (which
is of course as subjective as its practitioners), this too is changing, with
modern studies of the Kabbalah being introduced today. Writers such as
Regardie and Halevi have both added extra dimensions to the Kabbalah
that cannot be ignored. The Golden Dawn will continue to grow and
expand on its teachings, as the Kabbalistic viewpoint of 100 years ago is
not necessarily what is taken today or even 100 years from now.
It is rather surprising to note how many of those who study the
Golden Dawn tradition feel that the viewpoint of the Order goes only as
far as the Rituals, the Knowledge Lectures, and the Flying Rolls,182 then
stops. At Whare Ra Temple in New Zealand there were literally stacks of
lectures on the Kabbalah that were given out in Temple over a 60-year
period; many of them have never been published. A number of these,
mainly being Zoharic quotes, have been included in this book, but unfor-
tunately there were a number destroyed. Many of these same documents
were also given out in Golden Dawn lectures as early as the early 1890s
by various Golden Dawn temples, while a number were added later.
While visiting Los Angeles in 1988, I was pleasantly surprised to
find yet further dimensions of the Kabbalah given in a series of lectures by
the Chief of the Los Angeles Golden Dawn Temple, Laura Jennings-
Yorke, who presented the day-to-day aspects of the Kabbalah in a refresh-
ingly clear and concise manner and in a style of her own which, no doubt,
was well suited to the American temperament. It is new ground like this
that brings the teachings of the Kabbalah to the masses in a more readily
acceptable form than either the Traditionalist or the Psychological view-
point. Both the teachings of Dion Fortune and Paul Foster Case, though
written in the first half of this century, also bear out this fact.
Kabbalistic doctrine, no matter which school one studies, is a con-
tinually evolving process that should be kept abreast of 20th- and 21st-
century developments and must not be left solely to 13th-century
182 See Astral Projection, Ritual Magic and Alchemy, edited by Francis King.
Literal Kabbalah 185
rhetoric; though, by the same token, it should not be·solely ignored

either. The Kabbalah is a living Tree with its own growth organisms and
which in every generation bears its own style of fruit, whether forbidden
or otherwise, so that all can gain insight from its teachings.
APPENDIX
Seals of the Schemhamphoresch
These seals 183 were given out to some members of the Golden Dawn at
5=6 Grade or Inner Order level. They were used at Whare Ra Temple in
New Zealand and had no associated documentation with them as to their
origin. Some years ago I was sent a copy of a set of seals in the handwrit-
ing of Mathers, which were almost identical-to the ones here save the cir-
cular border. The Mathers paper had the notation "By the Great
Magician Blaise Viginaire - A.R. 2494."
There were three ways to use these seals. The first was to use them
on talismans for additional potency. The second was for evocation work
where the angel of the seal is summoned to perform a desired task. The
third method was to scry the sigils for astral work in experiencing these
potencies to see their full potential. Myoid mentor from Whare Ra, Jack
Taylor, informed me that there was a small paper on these seals,written
by Mathers, but he had only seen the original copy back in the 1930s.
The three methods of study of them that I have advocated above were
the basis of that paper, and Taylor simply made some condensed notes on
it during a lecture at Whare Ra.
183 Also see the Goetia, one of the parts of the Lesser Key of Solomon (which is included in many
publications to-date, including Waite and Crowley) for what can be called the mirror image of
these angels along with associated seals. The Grimoire of Annadel and the The Key of Solomon
The King, both edited by Mathers, also throw additional light on how these seals can be studied.
187
1. VAHUAIH
2. YELAVIEL
Seals of the Schemhamphoresch 189
3. SATIEL
4. NGHELAMIAH
5. MAHASIAH
6. LELAHEL
7. AKAIAH
8. KEHETHEL
A 0
01 0 1 ~J 0
9. HAZEYAEL
10. ELDIAH
11. LEVIAH
12. HlHAIAH
13. IEZALEL
14. MEBANAEL
15. HARAYEL
16. HOQAMIAH
17. LAVIAH
18. KELIEL
19. LIVOIH
20. PEHELIAH
21. NELAKHEL
22. YEIAEL
23. MALAHEL
24. HAHAUIAH
25. NETHHIAH
26. HEEIAH
27. IRTHEL
28. SEHAIAH
29. RAYAYEL
30. EVAMEL
~
• • • • 00000
31. LEKABEL
32. VESHERIAH
33. YECHVIAH
<::,
o .
~
4 (0)
,0
..
p..
34. LEHAHAIH
35. KEVEQAIAH
36. MENDIEL
37. ANAIEL
38. CHAAMIAH
39. REHEAEL
40. YEIZAEL
41. HEHIHEL
42. MIKHAEL
43. VAVALIAH
44. lHAIAH
45. SAELAIH
46. NGHARAIEL
47. ASLAIAH
~~?
~
48. MlHEL
49. UHAUEL
50. DENEYAEL
51. HECHASHEIAH
52. AMAMIAH
53. NANAEL
+m
A1
54. NITHAEL
55. MIBAHAIH
e;;I t Io
~ V1
56. PUIAEL
57. NEMAMIAH
58. YEILEEL
59. HERACHAEL
60. METZRAEL
61. V AMIBAEL
62.IAHAHEL
63. NGHANEAUEL
64. MOCHAIEL
65. DAMABAIAH
66. MENQEL
67. AlAEL
68. CHABEOIAH
69. ROHAEL
70. YEBAMAIAH
71. HAYAIEL
72. MEVAMIAH

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A Significant Contribution to the

Golden Dawn Literature

For those of you already familiar with Regardie's two published

A great deal of the Golden Dawn's Kabbalistic teachings came from

One of the most interesting parts of the book is the chapter on

Reprinted by arrangement with and permission of

Kabbalah of the Golden Dawn Copyright © 1993 by Pat Zalewski. All

Library of Congress Catalog-in-publication Data

1. The Angels of the Schemhamphoresch 14

Physical: It is possible to retard aging, to heal, and to

Mental: Through magic and the creation of changes on

Emotional: If one begins with the proper foundqation,

Spiritual: Evolvement of the soul, individuation, con-

This is German and roughly translated means Red Dawn.

My own association with the Order came from ex-members of the

The part or volume number references to the Zohar, as given in the

TRADITIONAL HEBREW LITERATURE

1. Prayer in relation to produce and crops and their preparation

Once the MISHNAH was completed, commentaries (called

Letters of the Hebrew Alphabet

The origin of the Hebrew alphabet 7 should be discussed in some depth at

Northwest Semitic Script.

Numerical system applied to the letters

The first stemmed from the Pro~Canaanite and Cuneiform Canaan~

8 B.C.E.-Before Christian Era.

Hebrew Numerical System

FORMATION OF THE 22 LETTERS

In studying the actual letters as we now possess them, we

Now let us consider the abstract symbolism of each of the

1. Aleph (Ox) is the sign of power, stability, Unity. It represents

aspects it no longer represents the junction of two things (as a

further symbolism of the whiplash or ox goad. But when these

ment of his whole body. It can be described as being analogous

l"~J)( j·YT O~ MICROPROSOPU5

THE. TWELVE SONS OF JACOB

The Angels of the Schemhamphoresch.

Schem.. Hamphoresch or the

necessary to vocalize the separate letters for invocation in the manner

This refers to the 72 Names derived from the Four Letters of

the 72 rounds on the Ladder of Jacob on which the Angels of

These three verses are now to be written at length, one

Decanates, which are again allotted to the Planets in regular

NAMES AND MEANINGS OF THE 72 VERSESI7-18

PSALM 31:15: "And in Thee I have confided, b Tetragram-

The Early Books

to be an obscure part of those books, though on closer examination the

1. Expounds the theory of Creation. The statement given here by

There was something formlessly fashioned,

Following Nechunjah's statement, Rabbi Berachiah says that Chaos

2. Gives explanations of the formation of the first eight letters of the

3. Shemhamphoresch, name of 72 letters.

4. ,Discussion of the Seven Voices as heard by Moses on Mount

It is thus, the hands have ten fingers, relating to the ten

6. The functions of the Kabbalistic Soul. Altho~gh not as sophisti-

7. Within the Bahir there is also a reference to what could ~ssibly

THE HEKHALOTH TEXTS

'The symbol, place, direction, or Plane being known

The return taketh with a reversal of this process, and