The Mystical Qabalah E-Book

Dion Fortune

• Herausgeber: Phoemixx Classics Ebooks
• Kategorie: Wissenschaft und neue Technologien
• Sprache: Englisch
• Veröffentlichungsjahr: 2021

Seitenzahl: 524

Beschreibung

The Mystical Qabalah Dion Fortune - Very few students of occultism know anything at all about the fountain-head whence their tradition springs. Many of them do not even know there is a Western Tradition. Dion Fortune explores all aspects of the Qabalah-whose disciplines include the esoteric sciences of astrology and tarot, and forms the basis of the Western Mystery Tradition.

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Dion Fortune

The Mystical Qabalah

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Foreword

The Tree of Life forms the ground-plan of the Western Esoteric Tradition and is the system upon which pupils are trained in the Fraternity of the Inner Light.

The transliteration of Hebrew words into English is the subject of much diversity of opinion, every scholar appearing to have his own system. In these pages I have availed myself of the alphabetical table given by MacGregor Mathers in The Kabbalah Unveiled because this book is the one generally used by esoteric students. He himself does not adhere to his own table systematically, however, and even uses different spellings for the same words. This is very confusing for anyone who wishes to use the gematric method of elucidation, in which letters are turned into numbers. When, therefore, Mathers gives alternative transliterations, I have followed the one which coincides with that given in his own table.

The capitalisation employed in these pages may also appear unusual, but it is the one traditionally used among students of the Western Esoteric Tradition. In this system, common words, such as earth or path, are used in a technical sense to denote spiritual principles. When this is done, a capital is used to indicate the fact. When a capital is not used, it may be taken that the word is to be understood in its ordinary sense.

As I have frequently referred to the authority of MacGregor Mathers and Aleister Crowley in matters of Qabalistic mysticism, it may be as well to explain my position in relation to these two writers.

I was at one time a member of the organisation founded by the former, but have never been associated with the latter. I have never known either of these gentlemen personally, MacGregor Mathers having died before I joined his organisation, and Aleister Crowley having then ceased to be associated with it.

The Society of the Inner Light, founded by the late Dion Fortune, has courses for those who wish seriously to pursue the study of the Western Esoteric Tradition. Information about the society may be obtained by writing to the address below. Please enclose British stamps or international postal coupons in your letter if you wish a response.

The Secretary

The Society of the Inner Light

38 Stelle’s Road

London NW3 4RG, England

The Yoga Of The West

1.    Very few students of occultism know anything at all about the fountain-head whence their tradition springs. Many of them do not even know there is a Western Tradition. Scholarship is baffled by the intentional blinds and defences with which initiates both ancient and modern have wrapped themselves about, and concludes that the few fragments of a literature which have come down to us are medieval forgeries. They would be greatly surprised if they knew that these fragments, supplemented by manuscripts that have never been allowed to pass out of the hands of initiates, and completed by an oral tradition, are handed down in schools of initiation to this day, and are used as the bases of the practical work of the Yoga of the West.

2.    The adepts of those races whose evolutionary destiny is to conquer the physical plane have evolved a Yoga technique of their own which is adapted to their special problems and peculiar needs. This technique is based upon the well-known but little understood Qabalah, the Wisdom of Israel.

3.    It may be asked why it is that the Western nations should go to the Hebrew culture for their mystical tradition? The answer to this question will be readily understood by those who are acquainted with the esoteric theory concerning races and sub-races. Everything must have a source. Cultures do not spring out of nothing. The seed-bearers of each new phase of culture must of necessity arise within the preceding culture. No one can deny that Judaism was the matrix of the European spiritual culture when they recall the fact that Jesus and Paul were both Jews. No race except the Jewish race could possibly have served as the stock upon which the new dispensation was to be grafted because no other race was monotheistic. Pantheism and polytheism had had their day and a new and more spiritual culture was due. The Christian races owe their religion to the Jewish culture as surely as the Buddhist races of the East owe theirs to the Hindu culture.

4.    The mysticism of Israel supplies the foundation of modern Western occultism. It forms the theoretical basis upon which all ceremonial is developed. Its famous glyph, the Tree of Life, is the best meditation symbol we possess because it is the most comprehensive.

5.    It is not my intention to write a historical study of the sources of the Qabalah, but rather to show the uses that are made of it by modern students of the Mysteries. For although the roots of our system are in tradition, there is no reason why we should be hidebound by tradition. A technique that is being actually practised is a growing thing, for the experience of each worker enriches it and becomes part of the common heritage.

6.    It is not necessarily incumbent upon us to do certain things or hold certain ideas because the Rabbis who lived before Christ had certain views. The world has moved on since those days and we are under a new dispensation but what was true in principle then will be true in principle now, and of value to us. The modern Qabalist is the heir of the ancient Qabalist, but he must reinterpret doctrine and reformulate method in the light of the present dispensation if the heritage he has received is to be of any practical value to him.

7.    I do not claim that the modern Qabalistic teachings as I have learnt them are identical with those of the pre-Christian Rabbis, but I claim that they are the legitimate descendants thereof and the natural development therefrom.

8.    The nearer the source the purer the stream. In order to discover first principles we must go to the fountain-head. But a river receives many tributaries in the course of its flow, and these need not necessarily be polluted. If we want to discover whether they are pure or not, we compare them with the pristine stream, and if they pass this test they may well be permitted to mingle with the main body of waters and swell their strength. So it is with a tradition: that which is not antagonistic will be assimilated. We must always test the purity of a tradition by reference to first principles, but we shall equally judge of the vitality of a tradition by its power to assimilate. It is only a dead faith which remains uninfluenced by contemporary thought.

9.    The original stream of Hebraic mysticism has received many tributaries. We see its rise among the nomad star-worshippers of Chaldea, where Abraham in his tent among his flocks hears the voice of God. But Abraham has a shadowy background in which vast forms move half-seen. The mysterious figure of a great priest-king, “born without father, without mother, without descent; having neither beginning of days nor end of life,” administers to him the first Eucharistic feast of bread and wine after the battle with the Kings in the valley, the sinister Kings of Edom, “who ruled ere there was a king in Israel, whose kingdoms are unbalanced force.”

10.    Generation by generation we trace the intercourse of the princes of Israel with the priest-kings of Egypt. Abraham and Jacob went thither; Joseph and Moses were intimately associated with the court of the royal adepts. When we read of Solomon sending to Hiram, King of Tyre, for men materials to aid in the building of the Temple we know that the famous Tyrian Mysteries must have profoundly influenced the Hebrew esotericism. When we read of Daniel being educated in the palaces of Babylon we know that the wisdom of the Magi must have been accessible to Hebrew illuminati.

11.    This ancient mystical tradition of the Hebrews possessed three literatures: the Books of the Law and the Prophets, which are known to us as the Old Testament; the Talmud, or collection of learned commentaries thereon; and the Qabalah, or mystical interpretation thereof. Of these three the ancient Rabbis say that the first is the body of the tradition, the second its rational soul, and the third its immortal spirit. Ignorant men may with profit read the first; learned men study the second; but the wise meditate upon the third. It is a strange thing that Christian exegesis has never sought the keys to the Old T estament in the Qabalah.

12.    In Our Lord’s day there were three schools of religious thought in Palestine: the Pharisees and the Sadducees, of whom we read so frequently in the Gospels; and the Essenes, who are never referred to. Esoteric tradition avers that the boy Jesus ben Joseph, when His calibre was recognised by the learned doctors of the Law who heard Him speak in the Temple at the age of twelve, was sent by them to the Essenian community near the Dead Sea to be trained in the mystical tradition of Israel, and that He remained there until He came to John to be baptised in the Jordan before commencing His mission at the age of thirty. Be that as it may, the closing clause of the Lord’s Prayer is pure Qabalism. Malkuth, the Kingdom, Hod, the Power, Netzach, the Glory, form the basal triangle of the Tree of Life, with Yesod, the Foundation, or Receptacle of Influences, as the central point. Whoever formulated that prayer knew his Qabalah.

13.    Christianity had its esotericism in the Gnosis, which owed much to both Greek and Egyptian thought. In the system of Pythagoras we see an adaptation of the Qabalistic principles to Greek mysticism.

14.    The exoteric, state-organised section of the Christian Church persecuted and stamped out the esoteric section, destroying every trace of its literature upon which it could lay hands in striving to eradicate the very memory of a gnosis from human history. It is recorded that the baths and bakehouses of Alexandria were fired for six months with the manuscripts from the great library. Very little remains to us of our spiritual heritage in the ancient wisdom. Everything that was above ground was swept away, and it is only with the excavation of ancient monuments the sands have swallowed that we are beginning to rediscover its fragments.

15.    It was not until the fifteenth century, when the power of the Church was beginning to show signs of weakening, that men dared to commit to paper the traditional Wisdom of Israel. Scholars declare that the Qabalah is a medieval forgery because they cannot trace a succession of early manuscripts, but those who know the manner of working of esoteric fraternities know that a whole cosmogony and psychology can be conveyed in a glyph which means nothing to the uninitiated. These strange old charts could be handed on from generation to generation, their explanation being communicated verbally, and the true interpretation would never be lost. When in doubt as to the explanation of some abstruse point, reference would be made to the sacred glyph, and meditation thereon would unfold what generations of meditation had ensouled therein. It is well known to mystics that if a man meditates upon a symbol around which certain ideas have been associated by past meditation, he will obtain access to those ideas, even if the glyph has never been elucidated to him by those who have received the oral tradition “by mouth to ear.”

16.    The organised temporal force of the Church availed to drive all rivals from the field and destroy their traces. We little know what seeds of mystical tradition sprang up only to be cut down during the Dark Ages; but mysticism is inherent in the human race, and although the Church had destroyed all roots of tradition in her group-soul, nevertheless devout spirits within her fold rediscovered the technique of the soul’s approach to God and developed a characteristic Yoga of their own, closely akin to the Bhakti Yoga of the East. The literature of Catholicism is rich in treatises on mystical theology which reveal practical acquaintance with the higher states of consciousness though a somewhat naive conception of the psychology thereof, thus revealing the poverty of a system which does not avail itself of the experience of tradition.

17.    The Bhakti Yoga of the Catholic Church is only suitable for those whose temperament is naturally devotional and who find their readiest expression in loving self-sacrifice. But it is not everybody who is of this type, and Christianity is unfortunate in not having any choice of systems to offer its aspirants. The East, being tolerant, is wise, and has developed various Yoga methods, each of which is pursued by its adherents to the exclusion of the others, and yet none would deny that the other methods are also paths to God for those to whom they are suited.

18.    In consequence of this deplorable limitation on the part of our theology many Western aspirants take up Eastern methods. For those who are able to live in Eastern conditions and work under the immediate supervision of a guru, this may prove satisfactory, but it seldom gives good results when the various systems are pursued with no other guide than a book and under unmodified Western conditions.

19.    It is for this reason that I would recommend to the white races the traditional Western system, which is admirably adapted to their psychic constitution. It gives immediate results, and if done under proper supervision, not only does it not disturb the mental or physical equipoise, as happens with regrettable frequency when unsuitable systems are used, but it produces a unique vitality. It is this peculiar vitality of the adepts which led to the tradition of the elixir of life. I have known a number of people in my time who might justly be considered adepts, and I have always been struck by that peculiar ageless vitality they all possessed.

20.    On the other hand, however, I can only endorse what all the gurus of the Eastern Tradition have always averred—that any system of psycho-spiritual development can only be safely and adequately carried on under the personal supervision of an experienced teacher. For this reason, although I shall give in these pages the principles of the mystical Qabalah, I do not consider it would be in anybody’s interest to give the keys to its practice even if by the terms of the obligation of my own initiation I were not forbidden to do so. But, on the other hand, I do not consider it fair to the reader to introduce intentional blinds and misinformation, and to the best of my knowledge and belief the information I give is accurate, even if incomplete.

21.    The Thirty-two Mystical Paths of the Concealed Glory are ways of life, and those who want to unravel their secrets must tread them. As I myself was trained, so can anyone be trained who is willing to undergo the discipline, and I will gladly indicate the way to any earnest seeker.

The Choice Of A Path

1.    No student will ever make any progress in spiritual development who flits from system to system; first using some New Thought affirmations, then some Yoga breathing exercises and meditation-postures, and following these by an attempt at the mystical methods of prayer. Each of these systems has its value, but that value can only be realized if the system is carried out in its entirety. They are the calisthenics of consciousness, and aim at gradually developing the powers of the mind. The value does not lie in the prescribed exercises as ends in themselves, but in the powers that will be developed if they are persevered with. If we intend to take our occult studies seriously and make of them anything more than desultory light reading, we must choose our system and carry it out faithfully until we arrive, if not at its ultimate goal, at any rate at definite practical results and a permanent enhancement of consciousness. After this has been achieved we may, not without advantage, experiment with the methods that have been developed upon other Paths, and build up an eclectic technique and philosophy therefrom; but the student who sets out to be an eclectic before he has made himself an expert will never be anything more than a dabbler.

2.    Whoever has any practical experience of the different methods of spiritual development knows that the method must fit the temperament, and that it must also be adapted to the grade of development of the student. Westerners especially such as prefer the occult to the mystic path, often come seeking initiation at a stage of spiritual development which an Eastern guru would consider exceedingly immature. Any method that is to be available for the West must have in its lower grades a technique which can be used as a stepping-stone by these undeveloped students; to ask them to rise immediately to metaphysical heights is useless in the case of the great majority, and prevents a start from being made.

3.    For a system of spiritual development to be applicable in the West it must fulfill certain well-defined requirements. To begin with, its elementary technique must be such that it is readily grasped by minds that have in them nothing of the mystic. Secondly, the forces it brings to bear to stimulate the development of the higher aspects of consciousness must be sufficiently powerful and concentrated to penetrate the relatively dense vehicles of the average Westerner, who makes nothing whatever of subtle vibrations. Thirdly, as few Europeans, following a racial dharma of material development, have either the opportunity or the inclination to lead the life of a recluse, the forces employed must be handled in such a way that they can be made available during the brief periods that the modern man or woman can, at the commencement of the Path, snatch from their daily avocations to give to the pursuit. They must, that is to say, be handled by a technique which enables them to be readily concentrated and equally readily dispersed, because it is not possible to maintain these high psychic tensions while living the hard-driving life of the citizen of a European city. Experience proves with unfailing regularity that the methods of psychic development which are effectual and satisfactory for the recluse produce neurotic conditions and breakdowns in the person who pursues them while compelled to endure the strain of modern life.

4.    So much the worse for modern life, some may say, and adduce this undeniable fact as an argument for modifying our Western ways of living. Far be it from me to maintain that our civilisation is perfect, or that wisdom originated and will die with us, but it appears to me that if our karma (or destiny) has caused us to be incarnated in a body of a certain racial type and temperament, it may be concluded that that is the discipline and experience which the Lords of Karma consider we need in this incarnation, and that we shall not advance the cause of our evolution by avoiding or evading it. I have seen so many attempts at spiritual development that were simply evasions of life’s problems that I am suspicious of any system which involves a breach with the group-soul of the race. Nor am I impressed by a dedication to the higher life which manifests itself by peculiarities of clothing and bearing and by the manner of cutting, or omitting to cut, the hair. T rue spirituality never advertises itself.

5.    The racial dharma of the West is the conquest of dense matter. If this were realised it would explain many problems in the relationships of West and East. In order that we may conquer dense matter and develop the concrete mind we are endowed by our racial heritage with a particular type of physical body and nervous system, just as other races, such as the Mongolian and the Negro, are endowed with other types.

6.    It is injudicious to apply to one type of psycho-physical make-up the developing methods adapted to another; they will either fail to produce adequate results, or produce unforeseen and possibly undesirable results. To say this is not to condemn the Eastern methods, nor decry the Western constitution, which is as God made it, but to reaffirm the old adage that one man’s meat is another man’s poison.

7.    The dharma of the West differs from that of the East; is it therefore desirable to try and implant Eastern ideals in a Westerner? Withdrawal from the earth-plane is not his line of progress. The normal, healthy Westerner has no desire to escape from life, his urge is to conquer it and reduce it to order and harmony. It is only the pathological types who long to “cease upon the midnight with no pain,” to be free from the wheel of birth and death; the normal Western temperament demands “life, more life.”

8.    It is this concentration of life-force that the Western occultist seeks in his operations. He does not try to escape from matter into spirit, leaving an unconquered country behind him to get on as best it may; he wants to bring the Godhead down into manhood and make Divine Law prevail even in the Kingdom of the Shades. This is the root-motive for the acquisition of occult powers upon the Right-hand Path, and explains why initiates do not abandon all for the mystic Divine Union, but cultivate a White Magic.

9.    It is this White Magic, which consists in the application of occult powers to spiritual ends, by means of which a large proportion of the training and development of the Western aspirant is carried out. I have seen something of a good many different systems, and in my opinion the person who tries to dispense with ceremonial is working at a great disadvantage. Development by meditation alone is a slow process in the West, because the mind-stuff upon which it has to work, and the mental atmosphere in which the work has to be done, are very resistant. The only purely meditative school of Western Yoga is that of the Quakers, and I think that they would agree that their path is for the few; the Catholic Church combines Mantra Yoga with its Bhakti Yoga.

10.    It is by means of formula that the occultist selects and concentrates the forces he wishes to work with. These formulae are based upon the Qabalistic Tree of Life, and whatever system he may be working, whether he be assuming the god-forms of Egypt or evoking the inspiration of Iacchus with chant and dance, he has the diagram of the Tree at the back of his mind. It is in the symbolism of the Tree that Western initiates are drilled, and it supplies the essential ground plan of classification to which all other systems can be related. The Ray upon which the Western aspirant works has manifested itself—through many different cultures and developed a characteristic technique in each. The modern initiate works a synthetic system, sometimes using an Egyptian, a Greek, or even a Druidic method, for different methods are best suited for different purposes and conditions. In all cases, however, the operation he designs is strictly related to the Paths of the Tree of which he is master. If he possesses the grade which corresponds to the Sephirah Netzach, he can work with the manifestation of the force of that aspect of the Godhead (distinguished by the Qabalists by the name of Tetragrammaton Elohim) in whatever system he may select. In the Egyptian system it will be the Isis of Nature; in the Greek, Aphrodite; in the Nordic, Freya; in the Druidic, Keridwen. In other words, he possesses the powers of the Sphere of Venus in whatever traditional system he may be using. Having attained a grade in one system, he has access to the equivalent grades of all the other systems of his Tradition.

11. But although he may use these other systems as occasion serves, experience proves that the Qabalah supplies the best groundwork and the best system upon which to train a student before he begins to experiment with the pagan systems. The Qabalah is essentially monotheistic; the potencies it classifies are always regarded as the messengers of God and not His fellow-workers. This principle enforces the concept of a centralized government of the Cosmos and of the grip of the Divine Law upon the whole of manifestation—a very necessary principle with which to imbue any student of the Arcane forces. It is the purity, sanity, and clarity of the Qabalistic concepts as resumed in the formula of the Tree of Life which makes that glyph such an admirable one for the meditations that exalt consciousness and justify us in calling the Qabalah the Y oga of the West.

The Method Of The Qabalah

1.    Speaking of the method of the Qabalah, one of the ancient Rabbis says that an angel coming down to earth would have to take on human form in order to converse with men. The curious symbol-system known to us as the Tree of Life is an attempt to reduce to diagrammatic form every force and factor in the manifested universe and the soul of man; to correlate them one to another and reveal them spread out as on a map so that the relative positions of each unit can be seen and the relations between them traced. In brief, the Tree of Life is a compendium of science, psychology, philosophy, and theology.

2.    The student of the Qabalah goes to work in exactly the opposite way to the student of natural science; the latter builds up synthetic concepts; the former analyses abstract concepts. It goes without saying, however, that before a concept can be analysed it must first be assembled. Someone must have thought out the principles that are resumed in the symbol which is the object of meditation of the Qabalist. Who then were the first Qabalists who built up the whole scheme? The Rabbis are unanimous upon this point, they were angels. In other words, it was beings of another order of creation than humanity who gave the Chosen People their Qabalah.

3.    To the modern mind this may seem as absurd a statement as the doctrine that babies are found under gooseberry bushes; but if we study the many mystical systems of comparative religion we find that all the illuminati are in agreement upon this point. All men and women who have had practical experience of the spiritual life tell us that they are taught by Divine beings. We shall be very foolish if we altogether disregard such a cloud of witnesses, especially those of us who never have had any personal experience of the higher states of consciousness.

4.    There are some psychologists who will tell us that the Angels of the Qabalists and the Gods and Manus of other systems are our own repressed complexes; there are others with less limited outlook who will tell us that these Divine Beings are the latent capacities of our own higher selves. To the devotional mystic this is not a point of any great moment; he gets his results, and that is all he cares about; but the philosophical mystic, in other words the occultist, thinks the matter out and arrives at certain conclusions. These conclusions, however, can only be understood when we know what we mean by reality and have a clear line of demarcation between the subjective and the objective. Any one who is trained in philosophical method knows that this is asking a good deal.

5.    The Indian schools of metaphysics have most elaborate and intricate systems of philosophy which attempt to define these ideas and render them thinkable; and though generations of seers have given their lives to the task, the concepts still remain so abstract that it is only after a long course of discipline, called Yoga in the East, that the mind is able to apprehend them at all.

6.    The Qabalist goes to work in a different way. He does not attempt to make the mind rise up on the wings of metaphysics into the rarefied air of abstract reality; he formulates a concrete symbol that the eye can see, and lets it represent the abstract reality that no untrained human mind can grasp.

7.    It is exactly the same principle as algebra. Let X represent the unknown quantity, let Y represent the half of X, and let Z represent something we know. If we begin to experiment with Y; to find out its relation to Z, and in what proportions, it soon ceases to be entirely unknown; we have learnt something at any rate about it; and if we are sufficiently skilful we may in the end be able to express Y in terms of Z, and then we shall begin to understand X.

8.    There are a great many symbols which are used as objects of meditation; the Cross in Christendom; the god-forms in the Egyptian system; phallic symbols in other faiths. These symbols are used by the uninitiated as a means of concentrating the mind and introducing into it certain thoughts, calling up certain associated ideas, and stimulating certain feelings. The initiate, however, uses a symbol-system differently; he uses it as an algebra by means of which he will read the secrets of unknown potencies; in other words, he uses the symbol as a means of guiding thought out into the Unseen and Incomprehensible.

9.    And how does he do this? He does it by using a composite symbol; a symbol which is an unattached unit would not serve his purpose. In contemplating such a composite symbol as the Tree of Life he observes that there are definite relations between its parts. There are some parts of which he knows something; there are others of which he can intuit something, or, more crudely, make a guess, reasoning from first principles. The mind leaps from one known to another known and in so doing traverses certain distances, metaphorically speaking; it is like a traveller in the desert who knows the situation of two oases and makes a forced march between them. He would never have dared to push out into the desert from the first oasis if he had not known the location of the second; but at the end of his journey he not only knows much more about the characteristics of the second oasis, but he has also observed the country lying between them. Thus, making forced marches from oasis to oasis, backwards and forwards across the desert, he gradually explores it; nevertheless, the desert is incapable of supporting life.

10.    So it is with the Qabalistic system of notation. The things it renders are unthinkable and yet the mind, tracking from symbol to symbol, manages to think about them; and although we have to be content to see in a glass darkly, yet we have every reason to hope that ultimately we shall see face to face and know even as we are known; for the human mind grows by exercise, and that which was at first as unthinkable as mathematics to the child who cannot manage his sums, finally comes within the range of our realisation. By thinking about a thing, we build concepts of it.

11.    It is said that thought grew out of language, not language out of thought. What words are to thought, symbols are to intuition. Curious as it may seem, the symbol precedes the elucidation; that is why we declare that the Qabalah is a growing system, not a historic monument. There is more to be got out of the Qabalistic symbols today than there was in the time of the old dispensation because our mental content is richer in ideas. How much more, for instance, does the Sephirah Yesod, wherein work the forces of growth and reproduction, mean to the biologist than to the ancient rabbi? Everything that has to do with growth and reproduction is resumed in the Sphere of the Moon. But this Sphere, as represented upon the Tree of Life, is set about with Paths leading to other Sephiroth; therefore the biological Qabalist knows that there must be certain definite relationships between the forces subsumed in Yesod and those represented by the symbols assigned to these Paths. Brooding over these symbols, he gets glimpses of relationships that do not reveal themselves when the material aspect of things is considered; and when he comes to work these out in the material of his studies he finds that therein are hidden important clues; and so upon the Tree, one thing leads to another, explanation of hidden causes arising out of the proportions and relations of the various individual symbols composing this mighty synthetic glyph.

12.    Each symbol, moreover, admits of interpretation upon the different planes, and through its astrological associations can be related to the gods of any pantheon, thus opening up vast new fields of implication in which the mind ranges endlessly, symbol leading on to symbol in an unbroken chain of associations; symbol confirming symbol as the many-branching threads gather themselves together into a synthetic glyph once more, and each symbol capable of interpretation in terms of whatever plane the mind may be functioning upon.

13.    This mighty, all-embracing glyph of the soul of man and of the universe, by virtue of its logical association of symbols, evokes images in the mind; but these images are not randomly evolved, but follow along well-defined association-tracks in the Universal Mind. The symbol of the Tree is to the Universal Mind what the dream is to the individual ego—it is a glyph synthesised from subconsciousness to represent the hidden forces.

14.    The universe is really a thought-form projected from the mind of God. The Qabalistic Tree might be likened to a dream-picture arising from the subconsciousness of God and dramatising the subconscious content of Deity. In other words, if the universe is the conscious end-product of the mental activity of the Logos, the Tree is the symbolic representation of the raw material of the Divine consciousness and of the processes whereby the universe came into being.

15.    But the Tree applies not only to the Macrocosm but to the Microcosm which, as all occultists realise, is a replica in miniature. It is for this reason that divination is possible. That little-understood and much-maligned art has for its philosophical basis the System of Correspondences represented by symbols. The correspondences between the soul of man and the universe are not arbitrary, but arise out of developmental identities. Certain aspects of consciousness were developed in response to certain phases of evolution, and therefore embody the same principles; consequently they react to the same influences. A man’s soul is like a lagoon connected with the sea by a submerged channel; although to all outward seeming it is land-locked, nevertheless its water level rises and falls with the tides of the sea because of the hidden connection. So it is with human consciousness, there is a subconscious connection between each individual soul and the world-soul deep hidden in the most primitive depths of subconsciousness, and in consequence we share in the rise and fall of the cosmic tides.

16.    Each symbol upon the Tree represents a cosmic force or factor. When the mind concentrates upon it, it comes into touch with that force; in other words, a surface channel, a channel in consciousness, has been made between the conscious mind of the individual and a particular factor in the world-soul, and through this channel the waters of the ocean pour into the lagoon. The aspirant who uses the Tree as his meditation-symbol establishes point by point the union between his soul and the world-soul. This results in a tremendous access of energy to the individual soul; it is this which endows it with magical powers.

17.    But just as the universe must be ruled by God, so must the many-sided soul of man be ruled by its god—the spirit of man. The Higher Self must dominate its universe or there will be unbalanced force; each factor will rule its own aspect, and they will war among themselves. Then do we have the rule of the Kings of Edom, whose kingdoms are unbalanced force.

18. Thus do we see in the Tree a glyph of the soul of man and the universe, and in the legends associated with it the history of the evolution of the soul and the Way of Initiation.

The Unwritten Qabalah

1.    The point of view from which I approach the Holy Qabalah in these pages differs, so far as I know, from that of all other writers on the subject, for to me it is a living system of spiritual development, not a historical curiosity. Few people, even among those interested in occultism, realise that there is an active Esoteric Tradition in our midst, handed down in private manuscripts and by “mouth to ear.” Still fewer know that it is the Holy Qabalah, the mystic system of Israel, which forms its basis. But where may we look more aptly for our occult inspiration than to the Tradition which gave us the Christ?

2.    The interpretation of the Qabalah is not to be found, however, among the Rabbis of the Outer Israel, who are Hebrews after the flesh, but among those who are the Chosen People after the spirit—in other words, the initiates. Neither is the Qabalah, as I have learnt it, a purely Hebraic system, for it has been supplemented during medieval times by much alchemical lore and by the intimate association with it of that most marvellous system of symbolism, the Tarot.

3.    In my presentation of the subject, therefore, I do not appeal so much to tradition in support of my views, as to modern practice among those who make use of the Qabalah as their method of occult technique. It may be alleged against me that the ancient Rabbis knew nothing of some of the concepts here set forth; to this I reply that it is hardly to be expected that they should, as these things were not known in their day, but are the work of their successors of the Spiritual Israel. For my part, although I would not willingly mislead anyone concerning the teachings of those of ancient days, and upon matters of historical accuracy stand subject to correction from any who are better informed than I am in these matters (and their name is legion), I care not one jot for the authority of tradition if it hampers the free development of a system of such practical value as the Holy Qabalah, and I use the work of my predecessors as a quarry whence I fetch the stone to build my city. Neither am I limited to this quarry by any ordinance that I know of; but fetch also cedar from Lebanon and gold from Ophir if it suits my purpose.

4.    Let it be clearly understood, therefore, that I do not say, This is the teaching of the ancient Rabbis; rather do I say, This is the practice of the modern Qabalists, and for us a much more vital matter, for it is a practical system of spiritual unfoldment; it is the Yoga of the West.

5.    Having thus guarded myself as far as possible against blame for not having done what I never undertook to do, let me now define my own position in the matter of scholarship and general qualifications for the task in hand. So far as actual scholarship goes, I am in the same class as William Shakespeare, having little Latin and less Greek, and of Hebrew only that peculiar portion which is cultivated by occultists—the ability to transliterate unpointed Hebrew script for the purposes of Gematric calculations. Of any knowledge of Hebrew as a language I am guiltless.

6.    Whether such frank acknowledgment of my deficiencies will serve to disarm criticism I do not know; no doubt it will be alleged against me, and not without justification, that one so ill-equipped should not have undertaken the task at all. To this I reply that if one saw a man dying injured, should the admitted absence of a medical qualification debar one from going to his assistance and giving him what help one could, pending the arrival of qualified attention? My work upon the Qabalah is of the nature of first aid. I find an invaluable system lying neglected, and ill-qualified for the task as I may be, I am striving to draw attention to its possibilities and restore it to its proper place as the key to Western occultism; and it is my chief hope in so doing that it may attract the attention of scholars, and that they will continue the task of translation and investigation of the Qabalistic manuscripts, which are as yet a vein of which only the outcroppings have been worked.

7.    One qualification for my task I can plead in justification, however. For the last ten years I have lived and moved and had my being in the Practical Qabalah; I have used its methods both subjectively and objectively till they have become a part of myself; and I know from experience what they yield in psychic and spiritual results, and their incalculable value as a method of using the mind.

8.    It is not required of those who would use the Qabalah as their Yoga that they should acquire any extensive knowledge of the Hebrew language; all they need is to be able to read and write the Hebrew characters. The modern Qabalah has been pretty thoroughly naturalised in the English language, but it retains, and must ever retain, all its Words of Power in Hebrew, which is the sacred language of the West just as Sanskrit is the sacred language of the East. There are those who have objected to the free employment of Sanskrit terms in occult literature, and no doubt they will object even more strongly to the employment of Hebrew characters, but their use is unavoidable, for every letter in Hebrew is also a number, and the numbers to which words add up are not only an important clue to their significance, but can also be used to express the relationships existing between different ideas and potencies.

9.    According to MacGregor Mathers, in the admirable essay which forms the introduction to his book, the Qabalah is usually classed under four heads:

The Practical Qabalah, which deals with talismanic and ceremonial magic.

The Dogmatic Qabalah, which consists of the Qabalistic literature.

The Literal Qabalah, which deals with the use of letters and numbers.

The Unwritten Qabalah, which consists of a correct knowledge of the manner in which the symbol-systems are arranged on the Tree of Life, and concerning which MacGregor Mathers says, “I may say no more on this point, not even whether I myself have or have not received it.” But as this portentous hint is elaborated by the late Mrs MacGregor Mathers in her introduction to the new edition of his book in the following plain-spoken words, “Simultaneously with the publication of the Qabalah in 1887, he received instructions from his occult teachers to prepare what was eventually to become his esoteric school,” it may be justifiable to say that if he did receive the Unwritten Qabalah, it has for some years ceased to be unwritten, for after a quarrel with MacGregor Mathers, Aleister Crowley, the well-known author and scholar, published the lot. His books are now rare and hard to come by, and being much valued by the more scholarly of esotericists, their price has gone up out of sight, and they seldom come into the second-hand book market.

10.    The breaking of an initiation oath is a serious matter, and a thing that I, for my part, do not care to do; but I admit of no authority that debars me from collecting and collating all available material that has been published upon any subject, and interpreting it according to the best of my understanding. In these pages it is the system given by Crowley of which I shall avail myself to supplement the points upon which MacGregor Mathers, Wynn Westcott, and A. E. Waite, the principal modern authorities upon the Qabalah, are silent.

11.    As to whether I myself have received any knowledge of the Unwritten Qabalah, it would as ill beseem me as MacGregor Mathers to be explicit upon this point, and having followed his classic example of burying my head in the sand and waving my tail, I will return to the consideration of the matter in hand.

12.    The essence of the Unwritten Qabalah lies in the knowledge of the order in which certain sets of symbols are arranged upon the Tree of Life. This Tree, Otz Chiim, consists of the Ten Holy Sephiroth arranged in a particular pattern and connected by lines which are called the Thirty-two Paths of the Sepher Yetzirah, or Divine Emanations (see The Sepher Yetzirah, by Wynn Westcott). Here there exists one of the “blinds” or traps for the uninitiated, in which the ancient Rabbis delighted. We find, if we count them, that there are twenty-two, not thirty-two Paths upon the Tree; but for their purposes the Rabbis treated the Ten Sephiroth themselves as Paths, thus misleading the uninitiated. Thus the first ten Paths of the Sepher Yetzirah are assigned to the Ten Sephiroth, and the following twenty-two to the actual Paths themselves. It will then be seen how the twenty-two letters of the Hebrew alphabet can be associated with the Paths without discrepancy or overlapping. With them also are associated the twenty-two Tarot trumps, the Atus, or Abodes of Thoth. Concerning the Tarot cards there are three modern authorities of note: Dr. Encausse, or “Papus,” the French writer; Mr. A. E. Waite; and the MSS. of MacGregor Mathers’ Order of the Golden Dawn, which Crowley published upon his own authority. All three are different. Concerning the system Mr. Waite gives, he himself says, “There is another method known to initiates.” There is reason to suppose that this is the method used by Mathers. Papus disagrees with both these writers in his method, but as his system does violence to many of the correspondences when placed upon the Tree, the final test of all systems, and as the Mathers-Crowley system fits admirably, I think we may justly conclude that the latter is the correct traditional order, and I propose to adhere to it in these pages.

13.    The Qabalists further placed upon the Paths of the Tree the Signs of the Zodiac, the Planets, and the Elements. Now there are twelve Signs, seven Planets, and four Elements, making twenty-three symbols in all. How are these to be fitted on to the Twenty-two Paths? Herein is another “blind,” but the solution is simple. Upon the physical plane we are ourselves in the Element of Earth, therefore that symbol does not appear upon the Paths which lead into the Unseen. Remove this, and we are left with twenty-two symbols, which fit accurately and, correctly placed, are found to correspond perfectly with the Tarot trumps, each elucidating the other in the most remarkable fashion, and giving the keys to esoteric astrology and Tarot divination.

14.    The essence of each Path is to be found in the fact that it connects two of the Sephiroth, and we can only understand its significance by taking into account the nature of the linked Spheres upon the Tree. But a Sephirah cannot be understood upon a single plane; it has a fourfold nature. The Qabalists express this by saying that there are four worlds:

Atziluth, the Archetypal World, or World of Emanations; the Divine World.

Briah, the World of Creation, also called Khorsia, the World of Thrones.

Yetzirah, the World of Formation and of Angels.

Assiah, the World of Action; the World of Matter.

(See MacGregor Mathers, The Qabalah Unveiled..)

15.    The Ten Holy Sephiroth are held to have each its own point of contact with each of the four Worlds of the Qabalists. In the Atziluthic World they manifest through the Ten Holy Names of God; in other words, the Great Unmanifest, shadowed forth through the Three Negative Veils of Existence which hang behind the Crown, declares itself in manifestation as ten different aspects which are represented by the different names used to denote Deity in the Hebrew Scriptures. These are variously rendered in the Authorised Version, and a knowledge of their true significance and the spheres to which they belong enables us to read many of the riddles of the Old Testament.

16.    In the Briatic World the Divine Emanations are held to manifest through the Ten Mighty Archangels, whose names play such an important part in ceremonial magic; it is the worn and effaced remnants of these Words of Power that are the “barbarous names of evocation” of mediaeval magic, “not one letter of which may be changed.” Why this is so may readily be seen when we remember that in Hebrew a letter is also a number, and the numbers of a Name have an important significance.

17.    In the Yetziratic World the Divine Emanations manifest, not through a single Being, but through different types of beings, which are called the Angelic Hosts or Choirs.

18.    The Assiatic World is not, strictly speaking, the World of Matter when viewed from the Sephirotic standpoint, but rather the Lower Astral and Etheric Planes which, together, form the background of matter. Upon the physical plane the Divine Emanations manifest through what may not inaptly be called the Ten Mundane Chakras, likening these centres of manifestation to the centres that exist in the human body, an exact analogy. These Chakras are the Primum Mobile or First Swirlings, the Sphere of the Zodiac, the seven planets, and the Elements taken together—ten in all.

19.    It will be seen from the foregoing that each Sephirah will therefore consist, firstly, of its Mundane Chakra; secondly, of an angelic host of beings, Devas or Archons, Principalities or Powers, according to the terminology used; thirdly, an Archangelic Consciousness, or Throne; and fourthly, a special aspect of the Deity. God as He is, in His entirety, being hidden behind the Negative Veils of Existence, incomprehensible to unenlightened human consciousness.

20.    The Sephiroth may justly be considered macrocosmic, and the Paths microcosmic; for the Sephiroth, connected as they sometimes are in old diagrams by a flash of lightning, which is often depicted as hilted like a fiery sword, represent the successive Divine Emanations which constitute creative evolution; whereas the Paths represent the successive stages of the unfolding of cosmic realisation in human consciousness; in old pictures a serpent is often depicted as twined about the boughs of the Tree. This is the serpent Nechushtan “who holdeth his tail in his mouth,” the symbol of wisdom and initiation. The coils of this serpent, when correctly arranged upon the Tree, cross each of the Paths in succession and serve to indicate the order in which they should be numbered. With the help of this glyph, then, it is a simple matter to arrange all the tables of symbols in their correct positions upon the Tree, granted that the symbols are given in their correct order in the tables. In certain modern books which rank as authorities upon the subject the correct order is not given, the writers apparently holding that this should not be revealed to the uninitiated. But as this order is given correctly in certain older books, and, for the matter of that, in the Bible itself and the Qabalistic literature, there seems to me no point in deliberately misleading students with spurious information. To refuse to divulge anything may be justifiable, but how is it possible to justify the handing on of misleading statements? No one is going to be persecuted nowadays for their studies in unorthodox sciences, so there can be but one purpose in withholding teaching that relates solely to the theory of the universe and the philosophy arising therefrom, and in no way to the methods of practical magic, and that purpose is to retain a monopoly of the knowledge which confers prestige, if not power.

21.    For my part I believe that this selfishness and exclusiveness is the bane of the occult movement rather than its safeguard. It is the old sin of retaining the knowledge of God in the hands of a priesthood and denying it to all outside the sacred clan; justifiable enough when the people were savages, but unjustifiable in the case of the modern student. For when all is said and done, the desired information can be worked out from existing literature by those who care to take the trouble, or purchased plainly set forth by those who can afford high prices for books now rare. Surely the possession of ample time and ample cash should not be the test of the fitness to obtain the Sacred Wisdom?

22.    No doubt I shall expose myself to a shower of abuse from the self-constituted guardians of this knowledge who may hold that their precious secrets have been betrayed. T o this I reply that I am not betraying anything that is secret, but collecting that which has already been given to the world and is of a simple and well-known nature. When I first had access to certain manuscripts, I believed them to be secret, and unknown to the world at large, but a wider acquaintance with occult literature has revealed to me that the information is to be found scattered broadcast through it. Much, in fact, to which the initiate is sworn to secrecy has been published by Mathers and Wynn Westcott themselves, and as recently as 1926 a new edition of Mathers’ work on the Qabalah was brought out under the editorship of his widow (who may be assumed to have known his wishes), and in that work will be found most of the tables that I give in these pages. As these catalogues of beings were originally given to the world by Isaiah, Ezekiel, and various mediaeval Rabbis, it may justly be held that the copyright in them has lapsed owing to the passage of time. In any case such ownership as there may be in these ideas is vested in the original author and not in any subsequent commentator, and that author, according to the Qabalah itself, is the Archangel Metatron.

23.    Much that was once common knowledge has been gathered up and confined under the initiate’s oath of secrecy. It is Crowley’s jibe at his teachers that they bound him to secrecy with terrible oaths and then “confided the Hebrew alphabet to his safe keeping.”

24. The philosophy of the Qabalah is the esotericism of the West. In it we find such a cosmogony as is found in the Stanzas of Dyzan, which were the basis of Mme. Blavatsky’s work. Herein she found the framework of traditional doctrine which she expounded in her great book, The Secret Doctrine. This Qabalistic Cosmogony is the Christian Gnosis. Without it we have an incomplete system in our religion, and it is this incomplete system which has been the weakness of Christianity. The Early Fathers, in the homely metaphor, threw away the baby with the bath-water. A very cursory acquaintance with the Qabalah serves to show that here we have the essential keys to the riddles of Scripture in general and the prophetic books in particular. Is there any good reason why initiates of the present day should put all this knowledge into a secret box and sit upon the lid? If they consider that I am wrong to give accurate information upon matters which they consider their private preserve, I reply that this is a free country and they are entitled to their opinion.

Negative Existence

1.    The esotericist, when endeavouring to formulate his philosophy for communication to others, is confronted by the fact that his knowledge of the higher forms of existence is obtained by a process other than thought; and this process only commences when thought is left behind. Consequently it is only in that region of consciousness which transcends thought that the highest form of transcendental ideas is known and understood; and it is only to those who are able to use this aspect of consciousness that he can communicate his ideas in their original form. When he wants to communicate these ideas to those who have had no experience of this mode of consciousness, he must either crystallise them into form or fail to convey any adequate impression. Mystics have used every imaginable simile in the endeavour to convey their impressions; philosophers have lost themselves in a maze of words; and all to no purpose so far as the unilluminated soul is concerned. The Qabalists, however, use another method. They do not try to explain to the mind that which the mind is not equipped to deal with; they give it a series of symbols to meditate upon, and these enable it to build the stairway of realisation step by step and to climb where it cannot fly. The mind can no more grasp transcendent philosophy than the eye can see music.

2.    The Tree of Life, as cannot too often be emphasised, is not so much a system as a method; those who formulated it realised the important truth that in order to obtain clarity of vision one must circumscribe the field of vision. Most philosophers founded their systems upon the Absolute; but this is a shifting foundation, for the human mind can neither define nor grasp the Absolute. Some others try to use a negation for their foundation, declaring that the Absolute is, and must ever be, unknowable. The Qabalists do neither of these things. They content themselves with saying that the Absolute is unknown to the state of consciousness which is normal to human beings.