Notes on Kabbalah

Introduction ------------ If a chemist from the twentieth century could step into a time-machine and go back two-hundred years he or she would probably feel a deep kinship with the chemists of that time, even though there might be considerable differences in terminology, underlying theory, equipment and so on. Despite this kinship, chemists have not been trapped in the past, and the subject as it is studied today bears little resemblance to the chemistry of two hundred years ago. Kabbalah has existed for nearly two thousand years, and like any living discipline it has evolved through time, and it continues to evolve. One aspect of this evolution is that it is necessary for living Kabbalists to continually "re-present" what they understand by Kabbalah so that Kabbalah itself continues to live and continues to retain its usefulness to each new generation. If Kabbalists do not do this then it becomes a dead thing, an historical curiousity (as was virtually the case within Judaism by the nineteenth century). These notes were written with that intention: to present one view of Kabbalah as it is currently practised in 1992, so that people who are interested in Kabbalah and want to learn more about it are not limited purely to texts written hundreds or thousands of years ago (or for that matter, modern texts written about texts written hundreds or thousands of years ago). For this reason these notes acknowledge the past, but they do not defer to it. There are many adequate texts for those who wish to understand Kabbalah as it was practised in the past. These notes have another purpose. The majority of people who are drawn towards Kabbalah are not historians; they are people who want to know enough about it to decide whether they should use it as part of their own personal mystical or magical adventure. There is enough information not only to make that decision, but also to move from theory into practice. I should emphasise that this is only one variation of Kabbalah out of many, and I leave it to others to present their own variants - I make no apology if the material is biased towards a particular point of view. The word "Kabbalah" means "tradition". There are many alternative spellings, the two most popular being Kabbalah and Qabalah, but Cabala, Qaballah, Qabala, Kaballa (and so on) are also seen. I made my choice as a result of a poll of the books on my bookcase, not as a result of deep linguistic understanding. If Kabbalah means "tradition", then the core of the tradition was the attempt to penetrate the inner meaning of the Bible, which was taken to be the literal (but heavily veiled) word of God. Because the Word was veiled, special techniques were developed to elucidate the true meaning....Kabbalistic theosophy has been deeply influenced by these attempts to find a deep meaning in the Bible. The earliest documents (~100 - ~1000 A.D.) associated with Kabbalah describe the attempts of "Merkabah" mystics to penetrate the seven halls (Hekaloth) of creation and reach the Merkabah (throne-chariot) of God. These mystics used the familiar methods of shamanism (fasting, repetitious chanting, prayer, posture) to induce trance states in which they literally fought their way past terrible seals and guards to reach an ecstatic state in which they "saw God". An early and highly influential document (Sepher Yetzirah) appears to have originated during the earlier part of this period. By the early middle ages further, more theosophical developments had taken place, chiefly a description of "processes" within God, and a highly esoteric view of creation as a process in which God manifests in a series of emanations. This doctrine of the "sephiroth" can be found in a rudimentary form in the "Yetzirah", but by the time of the publication of the book "Bahir" (12th. century) it had reached a form not too different from the form it takes today. One of most interesting characters from this period was Abraham Abulafia, who believed that God cannot be described or conceptualised using everyday symbols, and used the Hebrew alphabet in intense meditations lasting many hours to reach ecstatic states. Because his abstract letter combinations were used as keys or entry points to altered states of consciousness, failure to carry through the manipulations correctly could have a drastic effect on the Kabbalist. In "Major Trends in Jewish Mysticism" Scholem includes a long extract of one such experiment made by one of Abulafia's students - it has a deep ring of truth about it. Probably the most influential Kabbalistic document, the "Sepher ha Zohar", was published by Moses de Leon, a Spanish Jew, in the latter half of the thirteenth century. The "Zohar" is a series of separate documents covering a wide range of subjects, from a verse-by-verse esoteric commentary on the Pentateuch, to highly theosophical descriptions of processes within God. The "Zohar" has been widely read and was highly influential within mainstream Judaism. A later development in Kabbalah was the Safed school of mystics headed by Moses Cordovero and Isaac Luria. Luria was a highly charismatic leader who exercised almost total control over the life of the school, and has passed into history as something of a saint. Emphasis was placed on living in the world and bringing the consciousness of God through *into* the world in a practical way. Practices were largely devotional. Throughout the sixteenth and seventeenth centuries Judaism as a whole was heavily influenced by Kabbalah, but by the beginning of this century a Jewish writer was able to dismiss it as an historical curiousity. Jewish Kabbalah has vast literature which is almost entirely untranslated into English. A development which took place almost synchronously with Jewish Kabbalah was its adoption by many Christian mystics, magicians and philosphers. Renaissance philosophers such as Pico della Mirandola were familiar with Kabbalah and mixed it with gnosticism, pythagoreanism, neo-platonism and hermeticism to form a snowball which continued to pick up traditions as it rolled down the centuries. It is probably accurate to say that from the Renaissance on, virtually all European occult philosophers and magicians of note had a working knowledge of Kabbalah. It is not clear how Kabbalah was involved in the propagation of ritual magical techniques, or whether it *was* involved, or whether the ritual techniques were preserved in parallel within Judaism, but it is an undeniable fact that the most influential documents appear to have a Jewish origin. The most important medieval magical text is the "Key of Solomon", and it contains the elements of classic ritual magic - names of power, the magic circle, ritual implements, consecration, evocation of spirits etc. No-one knows how old it is, but there is a reasonable suspicion that its contents preserve techniques which might well date back to Solomon. The combination of non-Jewish Kabbalah and ritual magic has been kept alive outside Judaism until the present day, although it has been heavily adulterated at times by hermeticism, gnosticism, neo-platonism, pythagoreanism, rosicrucianism, christianity, tantra and so on. The most important "modern" influences are the French magician Eliphas Levi, and the English "Order of the Golden Dawn". At least two members of the G.D. (S.L. Mathers and A.E. Waite) were knowledgable Kabbalists, and three G. D. members have popularised Kabbalah - Aleister Crowley, Israel Regardie, and Dion Fortune. Dion Fortune's "Inner Light" has also produced a number of authors: Gareth Knight, William Butler, and William Gray. An unfortunate side effect of the G.D is that while Kabbalah was an important part of its "Knowledge Lectures", surviving G.D. rituals are a syncretist hodge-podge of symbolism in which Kabbalah plays a minor or nominal role, and this has led to Kabbalah being seen by many modern occultists as more of a theoretical and intellectual discipline, rather than a potent and self-contained mystical and magical system in its own right. Some of the originators of modern witchcraft drew heavily on medieval ritual and Kabbalah for inspiration, and it is not unusual to find witches teaching some form of Kabbalah, although it is generally even less well integrated into practical technique than in the case of the G.D. The Kabbalistic tradition described in the notes derives principally from Dion Fortune, but has been substantially developed over the past 30 years. I would like to thank M.S. and the T.S.H.U. for all the fun. **************************************************************************** Notes on Kabbalah The author grants the right to copy and distribute these Notes provided they remain unmodified and original authorship and copyright is retained. The author retains both the right and intention to modify and extend these Notes. Release 2.0 Copy date: 9th. January 1992 Copyright Colin Low 1992 (cal@hplb.hpl.hp.com) **************************************************************************** Chapter 1.: The Tree of Life At the root of the Kabbalistic view of the world are three fundamental concepts and they provide a natural place to begin. The three concepts are force, form and consciousness and these words are used in an abstract way, as the following examples illustrate: - high pressure steam in the cylinder of a steam engine provides a force. The engine is a form which constrains the force. - a river runs downhill under the force of gravity. The river channel is a form which constrains the water to run in a well defined path. - someone wants to get to the centre of a garden maze. The hedges are a form which constrain that person's ability to walk as they please. - a diesel engine provides the force which drives a boat forwards. A rudder constrains its course to a given direction. - a polititian wants to change the law. The legislative framework of the country is a form which he or she must follow if the change is to be made legally. - water sits in a bowl. The force of gravity pulls the water down. The bowl is a form which gives its shape to the water. - a stone falls to the ground under the force of gravity. Its acceleration is constrained to be equal to the force divided by the mass of the stone. - I want to win at chess. The force of my desire to win is constrained within the rules of chess. - I see something in a shop window and have to have it. I am constrained by the conditions of sale (do I have enough money, is it in stock). - cordite explodes in a gun barrel and provides an explosive force on a bullet. The gas and the bullet are constrained by the form of the gun barrel. - I want to get a passport. The government won't give me one unless I fill in lots of forms in precisely the right way. - I want a university degree. The university won't give me a degree unless I attend certain courses and pass various assessments. In all these examples there is something which is causing change to take place ("a force") and there is something which causes change to take place in a defined way ("a form"). Without being too pedantic it is possible to identify two very different types of example here: 1. examples of natural physical processes (e.g. a falling stone) where the force is one of the natural forces known to physics (e.g. gravity) and the form is is some combination of physical laws which constrain the force to act in a well defined way. 2. examples of people wanting something, where the force is some ill-defined concept of "desire", "will", or "drives", and the form is one of the forms we impose upon ourselves (the rules of chess, the Law, polite behaviour etc.). Despite the fact that the two different types of example are "only metaphorically similar", Kabbalists see no fundamental distiniction between them. To the Kabbalist there are forces which cause change in the natural world, and there are corresponding psychological forces which drive us to change both the world and ourselves, and whether these forces are natural or psychological they are rooted in the same place: consciousness. Similarly, there are forms which the component parts of the physical world seem to obey (natural laws) and there are completely arbitrary forms we create as part of the process of living (the rules of a game, the shape of a mug, the design of an engine, the syntax of a language) and these forms are also rooted in the same place: consciousness. It is a Kabbalistic axiom that there is a prime cause which underpins all the manifestations of force and form in both the natural and psychological world and that prime cause I have called consciousness for lack of a better word. Consciousness is undefinable. We know that we are conscious in different ways at different times - sometimes we feel free and happy, at other times trapped and confused, sometimes angry and passionate, sometimes cold and restrained - but these words describe manifestations of consciousness. We can define the manifestations of consciousness in terms of manifestations of consciousness, which is about as useful as defining an ocean in terms of waves and foam. Anyone who attempts to define consciousness itself tends to come out of the same door as they went in. We have lots of words for the phenomena of consciousness - thoughts, feelings, beliefs, desires, emotions, motives and so on - but few words for the states of consciousness which give rise to these phenomena, just as we have many words to describe the surface of a sea, but few words to describe its depths. Kabbalah provides a vocabulary for states of consciousness underlying the phenomena, and one of the purposes of these notes is to explain this vocabulary, not by definition, but mostly by metaphor and analogy. The only genuine method of understanding what the vocabulary means is by attaining various states of consciousness in a predictable and reasonably objective way, and Kabbalah provides practical methods for doing this. A fundamental premise of the Kabbalistic model of reality is that there is a pure, primal, and undefinable state of consciousness which manifests as an interaction between force and form. This is virtually the entire guts of the Kabbalistic view of things, and almost everything I have to say from now on is based on this trinity of consciousness, force, and form. Consciousness comes first, but hidden within it is an inherent duality; there is an energy associated with consciousness which causes change (force), and there is a capacity within consciousness to constrain that energy and cause it to manifest in a well-defined way (form). First Principle of / Consciousness \ / \ / \ Capacity Raw to take ________________ Energy Form Figure 1. What do we get out of raw energy and an inbuilt capacity for form and structure? Is there yet another hidden potential within this trinity waiting to manifest? There is. If modern physics is to be believed we get matter and the physical world. The cosmological Big Bang model of raw energy surging out from an infintesimal point and condensing into basic forms of matter as it cools, then into stars and galaxies, then planets, and ultimately living creatures, has many points of similarity with the Kabbalistic model. In the Big Bang model a soup of energy condenses according to some yet-to-be-formulated Grand-Universal-Theory into our physical world. What Kabbalah does suggest (and modern physics most certainly does not!) is that matter and consciousness are the same stuff, and differ only in the degree of structure imposed - matter is consciousness so heavily structured and constrained that its behaviour becomes describable using the regular and simple laws of physics. This is shown in Fig. 2. The primal, first principle of consciousness is synonymous with the idea of "God". First Principle of / Consciousness \ / | \ / | \ Capacity | Raw to take _____________ Energy/Force Form | \ | / \ | / \ | / Matter The World Figure 2 The glyph in Fig. 2 is the basis for the Tree of Life. The first principle of consciousness is called Kether, which means Crown. The raw energy of consciousness is called Chockhmah or Wisdom, and the capacity to give form to the energy of consciousness is called Binah, which is sometimes translated as Understanding, and sometimes as Intelligence. The outcome of the interaction of force and form, the physical world, called Malkuth or Kingdom. This quaternery is a Kabbalistic representation of God-the- Knowable, in the sense that it the most primitive representation of God we are capable of comprehending; paradoxically, Kabbalah also contains a notion of God-the-Unknowable which transcends this glyph, and is called En Soph. There is not much I can say about En Soph, and what I can say I will postpone for later. God-the-Knowable has four aspects, two male and two female: Kether and Chokhmah are both represented as male, and Binah and Malkuth are represented as female. One of the titles of Chokhmah is Abba, which means Father, and one of the titles of Binah is Aima, which means Mother, so you can think of Chokhmah as God- the-Father, and Binah as God-the-Mother. Malkuth is the daughter, the female spirit of God-as-Matter, and it would not be wildly wrong to think of her as Mother Earth. One of the more pleasant things about Kabbalah is that its symbolism gives equal place to both male and female. And what of God-the-Son? Is there also a God-the-Son in Kabbalah? There is, and this is the point where Kabbalah tackles the interesting problem of thee and me. The glyph in Fig. 2 is a model of consciousness, but not of self-consciousness, and self- consciousness throws an interesting spanner in the works. The Fall Self-consciousness is like a mirror in which consciousness sees itself reflected. Self-consciousness is modelled in Kabbalah by making a copy of figure 2. Consciousness of / Consciousness \ / | \ / | \ Consciousness | Consciousness of ________________ of Form | Energy/Force \ | / \ | / \ | / Consciousness of the World Figure 3 Figure 3. is Figure 2. reflected through self-consciousness. The overall effect of self-consciousness is to add an additional layer to Figure 2. as follows: First Principle of / Consciousness \ / | \ / | \ Capacity | Raw to take _____________ Energy/Force Form | \ | / \ | / \ | / Consciousness of / Consciousness \ / | \ / | \ Consciousness | Consciousness of ________________ of Form | Energy/Force \ | / \ | / \ | / Consciousness of the World | | | Matter The World Figure 4 Fig. 2 is sometimes called "the Garden of Eden" because it represents a primal state of consciousness. The effect of self- consciousness as shown in Fig. 4 is to drive a wedge between the First Principle of Consciousness (Kether) and that Consciousness realised as matter and the physical world (Malkuth). This is called "the Fall", after the story of Adam and Eve in the Garden of Eden. From a Kabbalistic point of view the story of Eden, with the Tree of Knowledge of Good and Evil, the serpent and the temptation, and the casting out from the Garden has a great deal of meaning in terms of understanding the evolution of consciousness. Self-consciousness introduces four new states of consciousness: the Consciousness of Consciousness is called Tipheret, which means Beauty; the Consciousness of Force/Energy is called Netzach, which means Victory or Firmness; the Consciousness of Form is called Hod, which means Splendour or Glory, and the Consciousness of Matter is called Yesod, which means Foundation. These four states have readily observable manifestations, as shown below in Fig. 5: The Self Self-Importance Self-Sacrifice / | \ / | \ / | \ Language | Emotions Abstraction_______________Drives Reason | Feelings \ | / \ | / \ | / \ Perception / Imagination Instinct Reproduction Figure 5 Figure 4. is almost the complete Tree of Life, but not quite - there are still two states missing. The inherent capacity of consciousness to take on structure and objectify itself (Binah, God-the-Mother) is reflected through self-consciousness as a perception of the limitedness and boundedness of things. We are conscious of space and time, yesterday and today, here and there, you and me, in and out, life and death, whole and broken, together and apart. We see things as limited and bounded and we have a perception of form as something "created" and "destroyed". My car was built a year ago, but it was smashed yesterday. I wrote an essay, but I lost it when my computer crashed. My granny is dead. The river changed its course. A law has been repealed. I broke my coffee mug. The world changes, and what was here yesterday is not here today. This perception acts like an "interface" between the quaternary of consciousness which represents "God", and the quaternary which represents a living self-conscious being, and two new states are introduced to represent this interface. The state which represents the creation of new forms is called Chesed, which means Mercy, and the state which represents the destruction of forms is called Gevurah, which means Strength. This is shown in Fig. 6. The objectification of forms which takes place in a self-conscious being, and the consequent tendency to view the world in terms of limitations and dualities (time and space, here and there, you and me, in and out, God and Man, good and evil...) produces a barrier to perception which most people rarely overcome, and for this reason it has come to be called the Abyss. The Abyss is also marked on Figure 6. First Principle of / Consciousness \ / | \ / | \ Capacity | Raw to take _____________ Energy/Force Form | | |\ | /| | \ | / | --------------Abyss--------------- | \ | / | Destruction | Creation of_____\_____|_____ /____of Form \ | / Form | \ \ | / / | | \ \ | / / | | \ Consciousness / | | of | | / Consciousness \ | | / | \ | |/ | \| Consciousness | Consciousness of ________________ of \ Form | Energy/Force \ \ | / / \ \ | / / \ \ | / / \ Consciousness / \ of / \ the World / \ / \ | / \ | / \ | / Matter The World Figure 6 The diagram in Fig. 6 is called the Tree of Life. The "constructionist" approach I have used to justify its structure is a little unusual, but the essence of my presentation can be found in the "Zohar" under the guise of the Macroprosopus and Microprosopus, although in this form it is not readily accessible to the average reader. My attempt to show how the Tree of Life can be derived out of pure consciousness through the interaction of an abstract notion of force and form was not intended to be a convincing exercise from an intellectual point of view - the Tree of Life is primarily a gnostic rather than a rational or intellectual explanation of consciousness and its interaction with the physical world. The Tree is composed of 10 states or sephiroth (sephiroth plural, sephira singular) and 22 interconnecting paths. The age of this diagram is unknown: there is enough information in the 13th. century "Sepher ha Zohar" to construct this diagram, and the doctrine of the sephiroth has been attributed to Isaac the Blind in the 12th. century, but we have no certain knowledge of its origin. It probably originated sometime in the interval between the 6th. and 13th. centuries AD. The origin of the word "sephira" is unclear - it is almost certainly derived from the Hebrew word for "number" (SPhR), but it has also been attributed to the Greek word for "sphere" and even to the Hebrew word for a sapphire (SPhIR). With a characteristic aptitude for discovering hidden meanings everywhere, Kabbalists find all three derivations useful, so take your pick. In the language of earlier Kabbalistic writers the sephiroth represented ten primeval emanations of God, ten focii through which the energy of a hidden, absolute and unknown Godhead (En Soph) propagated throughout the creation, like white light passing through a prism. The sephiroth can be interpreted as aspects of God, as states of consciousness, or as nodes akin to the Chakras in the occult anatomy of a human being . I have left out one important detail from the structure of the Tree. There is an eleventh "something" which is definitely *not* a sephira, but is often shown on modern representations of the Tree. The Kabbalistic "explanation" runs as follows: when Malkuth "fell" out of the Garden of Eden (Fig. 2) it left behind a "hole" in the fabric of the Tree, and this "hole", located in the centre of the Abyss, is called Daath, or Knowledge. Daath is *not* a sephira; it is a hole. This may sound like gobbledy-gook, and in the sense that it is only a metaphor, it is. The completed Tree of Life with the Hebrew titles of the sephiroth is shown below in Fig. 7. En Soph /-------------------------\ / \ ( Kether ) / (Crown) \ / | \ / | \ / | \ Binah | Chokhmah (Understanding)__________ (Wisdom) (Intelligence) | | |\ | /| | \ Daath / | | \ (Knowledge) / | | \ | / | Gevurah \ | / Chesed (Strength)\_____|_____/__ (Mercy) | \ | / (Love) | \ \ | / / | | \ \ | / / | | \ Tipheret / | | / (Beauty) \ | | / | \ | | / | \ | |/ | \| Hod | Netzach (Glory) _______________(Victory) (Splendour) | (Firmness) \ \ | / / \ \ | / / \ \ | / / \ \ | / / \ \ Yesod / / \ (Foundation) / \ / \ | / \ | / \ | / Malkuth (Kingdom) Figure 7 From an historical point of view the doctrine of emanations and the Tree of Life are only one small part of a huge body of Kabbalistic speculation about the nature of divinity and our part in creation, but it is the part which has survived. The Tree continues to be used in the Twentieth Century because it has proved to be a useful and productive symbol for practices of a magical, mystical and religious nature. Modern Kabbalah in the Western Mystery Tradition is largely concerned with the understanding and practical application of the Tree of Life, and the following set of notes will list some of the characteristics of each sephira in more detail so that you will have a "snapshot" of what each sephira represents before going on to examine the sephiroth and the "deep structure" of the Tree in more detail. **************************************************************************** Chapter 2.: Sephirothic Correspondences The correspondences are a set of symbols, associations and qualities which provide a handle on the elusive something a sephira represents. Some of the correspondences are hundreds of years old, many were concocted this century, and some are my own; some fit very well, and some are obscure - oddly enough it is --MORE--(6%) often the most obscure and ill-fitting correspondence which is most productive; like a Zen riddle it perplexes and annoys the mind until it arrives at the right place more in spite of the correspondence than because of it. There are few canonical correspondences; some of the sephiroth have alternative names, some of the names have alternative translations, the mapping from Hebrew spellings to the English alphabet varies from one author to the next, and inaccuracies and accretions are handed down like the family silver. I keep my Hebrew dictionary to hand but guarantee none of the English spellings. The correspondences I have given are as follows: 1. The Meaning is a translation of the Hebrew name of the sephira. 2. The Planet in most cases is the planet associated with the sephira. In some cases it is not a planet at all (e.g. the fixed stars). The planets are ordered by decreasing apparent motion - this is one correspondence which appears to pre-date Copernicus! 3. The Element is the physical element (earth, water, air, fire, aethyr) which has most in common with the nature of the Sephira. The Golden Dawn applied an excess of logic to these attributions and made a mess of them, to the confusion of many. Only the five Lower Face sephiroth have been attributed an element. 4. Briatic colour. This is the colour of the sephira as seen in the world of Creation, Briah. There are colour scales for the other three worlds but I haven't found them to be useful in practical work. 5. Magical Image. Useful in meditiations; some are astute. 6. The Briatic Correspondence is an abstract quality which says something about the essence of the way the sephira expresses itself. 7. The Illusion characterises the way in which the energy of the sephira clouds one's judgement; it is something which is *obviously* true. Most people suffer from one or more of these according to their temperament. 8. The Obligation is a personal quality which is demanded of an initiate at this level. 9. The Virtue and Vice are the energy of the sephiroth as it manifests in a positive and negative sense in the personality. 10. Qlippoth is a word which means "shell". In medieval Kabbalah each sephira was "seen" to be adding form to the sephira which preceded it in the Lightning Flash (see Chapter 3.). Form was seen to an accretion, a shell around the pure divine energy of the Godhead, and each layer or shell hid the divine radiance a little bit more, until God was buried in form and exiled in matter, the end-point of the process. At the time attitudes to matter were tainted with the Manichean notion that matter was evil, a snare for the spirit, and consequently the Qlippoth or shells were "demonised" and actually turned into demons. The correspondence I have given here restores the original notion of a shell of form *without* the corresponding force to activate it; it is the lifeless, empty husk of a sephira devoid of force, and while it isn't a literal demon, it is hardly a bundle of laughs when you come across it. 11. The Command refers to the Four Powers of the Sphinx, with an extra one added for good measure. 12. The Spiritual Experience is just that. 13. The Titles are a collection of alternative names for the sephira; most are very old. 14. The God Name is a key to invoking the power of the sephira in the world of emanation, Atziluth. 13. The Archangel mediates the energy of the sephira in the world of creation, Briah. 14. The Angel Order administers the energy of the sephira in the world of formation, Yetzirah. 15. The Keywords are a collection of phrases which summarise key aspects of the sephira. ================================================================= Sephira: Malkuth Meaning: Kingdom ------- ------- Planet: Cholem Yesodeth Element: earth --------(the Breaker of ------- the Foundations, sphere of the elements, the Earth) Briatic Colour: brown Number: 10 ------------- (citrine, russet-red,------ olive green, black) Magical Image: a young woman crowned and throned ------------- Briatic Correspondence: stability ---------------------- Illusion: materialism Obligation: discipline -------- ---------- Virtue: discrimination Vice: avarice & inertia ------ ---- Qlippoth: stasis Command: keep silent -------- ------- Spiritual Experience: Vision of the Holy Guardian Angel ------ Titles: The Gate; Gate of Death; Gate of Tears; Gate of Justice; ------ The Inferior Mother; Malkah, the Queen; Kallah, the Bride; the Virgin. ------ God Name: Adonai ha Aretz Archangel: Sandalphon -------- Adonai Malekh --------- Angel Order: Ishim ----------- Keywords:the real world, physical matter, the Earth, Mother Earth, the physical elements, the natural world, sticks & stones, possessions, faeces, practicality, solidity, stability, inertia, heaviness, bodily death, incarnation. ================================================================= Sephira: Yesod Meaning: Foundation ------- ------- Planet: Levanah (the Moon) Element: Aethyr -------------- ------- Briatic Colour: purple Number: 9 ------------- ------ Magical Image: a beautiful man, very strong (e.g. Atlas) ------------- Briatic Correspondence: receptivity, perception ---------------------- Illusion: security Obligation: trust -------- ---------- Virtue: independence Vice: idleness ------ ---- Qlippoth: zombieism, robotism Command: go! -------- ------- Spiritual Experience: Vision of the Machinery of the Universe -------------------- Titles: The Treasure House of Images ------ God Name: Shaddai el Chai Archangel: Gabriel -------- --------- Angel Order: Cherubim ---------- Keywords: perception, interface, imagination, image, appearance, glamour, the Moon, the unconscious, instinct, tides, illusion, hidden infrastructure, dreams, divination, anything as it seems to be and not as it is, mirrors and crystals, the "Astral Plane", Aethyr, glue, tunnels, sex & reproduction, the genitals, cosmetics, instinctive magic (psychism), secret doors, shamanic tunnel. ============================================================= Sephira: Hod Meaning: Glory, Splendour ------- ------- Planet: Kokab (Mercury) Element: air ------ ------- Briatic Colour: orange Number: 8 ------------- ------ Magical Image: an hermaphrodite ------------- Briatic Correspondence: abstraction ---------------------- Illusion: order Obligation: learn -------- ---------- Virtue: honesty, truthfulness Vice: dishonesty ------ ---- Qlippoth: rigidity Command: will -------- Spiritual Experience: Vision of Splendour ------ Titles: - ------ God Name: Elohim Tzabaoth Archangel: Raphael -------- --------- Angel Order: Beni Elohim Keywords: reason, abstraction, communication, conceptualisation, logic, the sciences, language, speech, money (as a concept), mathematics, medicine & healing, trickery, writing, media (as communication), pedantry, philosophy, Kabbalah (as an abstract system), protocol, the Law, ownership, territory, theft, "Rights", ritual magic. =============================================================== Sephira: Netzach Meaning: Victory, Firmness ------- ------- Planet: Nogah (Venus) Element: water -------------- ------- Briatic Colour: green Number: 7 ------------- ------ Magical Image: a beautiful naked woman ------------- Briatic Correspondence: nurture ---------------------- Illusion: projection Obligation: responsibility -------- ---------- Virtue: unselfishness Vice: selfishness ------ ---- Qlippoth: habit, routine Command: know -------- Spiritual Experience: Vision of Beauty Triumphant ------ Titles: - ------ God Name: Jehovah Tzabaoth Archangel: Haniel -------- --------- Angel Order: Elohim ---------- Keywords: passion, pleasure, luxury, sensual beauty, feelings, drives, emotions - love, hate, anger, joy, depression, misery, excitement, desire, lust; nurture, libido, empathy, sympathy, ecstatic magic. ================================================================ Sephira: Tipheret Meaning: Beauty ------- ------- Planet: Shemesh (the Sun) Element: fire -------------- ------- Briatic Colour: yellow Number: 6 ------------- ------ Magical Image: a king, a child, a sacrificed god ------------- Briatic Correspondence: centrality, wholeness ---------------------- Illusion: identification Obligation: integrity -------- ---------- Virtue: devotion to the Great Work Vice: pride, self-importance ------ ---- Qlippoth: hollowness Command: dare -------- Spiritual Experience: Vision of Harmony -------------------- Titles: Melekh, the King; Zoar Anpin, the lesser countenance, the ------ Microprosopus; the Son; Rachamin, charity. God Name: Aloah va Daath Archangel: Michael -------- --------- Angel Order: Malachim ----------- Keywords: harmony, integrity, balance, wholeness, the Self, self- importance, self-sacrifice, the Son of God, centrality, the Philospher's Stone, identity, the solar plexus, a King, the Great Work. ================================================================ Sephira: Gevurah Meaning: Strength ------- ------- Planet: Madim (Mars) -------------- Briatic Colour: red Number: 5 ------------- ------ Magical Image: a mighty warrior ------------- Briatic Correspondence: power ---------------------- Illusion: invincibility Obligation: courage & loyalty -------- ---------- Virtue: courage & energy Vice: cruelty ------ ---- Qlippoth: bureaucracy -------- Spiritual Experience: Vision of Power -------------------- Titles: Pachad, fear; Din, justice. ------ God Name: Elohim Gevor Archangel: Kamael -------- --------- Angel Order: Seraphim ----------- Keywords: power, justice, retribution (eaten cold), the Law (in execution), cruelty, oppression, domination & the Power Myth, severity, necessary destruction, catabolism, martial arts. =============================================================== Sephira: Chesed Meaning: Mercy ------- ------- Planet: Tzadekh (Jupiter) -------------- Briatic Colour: blue Number: 4 ------------- ------ Magical Image: a mighty king ------------- Briatic Correspondence: authority ---------------------- Illusion: being right Obligation: humility -------- (self-righteousness) ---------- Virtue: humility & obedience Vice: tyranny, hypocrisy, ------ ---- bigotry, gluttony Qlippoth: ideology -------- Spiritual Experience: Vision of Love -------------------- Titles: Gedulah, magnificence, love, majesty ------ God Name: El Archangel: Tzadkiel -------- --------- Angel Order: Chasmalim ----------- Keywords: authority, creativity, inspiration, vision, leadership, excess, waste, secular and spiritual power, submission and the Annihilation Myth, the atom bomb, obliteration, birth, service. ================================================================ Non-Sephira: Daath Meaning: Knowledge ----------- ------- Daath has no manifest qualities and cannot be invoked directly. Keywords: hole, tunnel, gateway, doorway, black hole, vortex. ================================================================ Sephira: Binah Meaning: Understanding, ------- ------- Planet: Shabbathai (Saturn) ------ Briatic Colour: black Number: 3 ------------- ------ Magical Image: an old woman on a throne ------------- Briatic Correspondence: comprehension ---------------------- Illusion: death -------- Virtue: silence Vice: inertia ------ ---- Qlippoth: fatalism -------- Spiritual Experience: Vision of Sorrow -------------------- Titles: Aima, the Mother; Ama, the Crone; Marah, the bitter sea; Khorsia, the Throne; the Fifty Gates of Understanding; Intelligence; the Mother of Form; the Superior Mother. God Name: Elohim Archangel: Cassiel -------- --------- Angel Order: Aralim ----------- Keywords: limitation, form, constraint, heaviness, slowness, old- age, infertility, incarnation, karma, fate, time, space, natural law, the womb and gestation, darkness, boundedness, enclosure, containment, fertility, mother, weaving and spinning, death (annihilation). ================================================================== Sephira: Chokhmah Meaning: Wisdom ------- ------- Planet: Mazlot (the Zodiac, the fixed stars) -------------- Briatic Colour: silver/white Number: 2 ------------- grey ------ Magical Image: a bearded man ------------- Briatic Correspondence: revolution ---------------------- Illusion: independence -------- Virtue: good Vice: evil ------ ---- Qlippoth: arbitrariness -------- Spiritual Experience: Vision of God face-to-face ------ Titles: Abba, the Father. The Supernal Father. ------ God Name: Jah Archangel: Ratziel -------- --------- Angel Order: Auphanim ----------- Keywords: pure creative energy, lifeforce, the wellspring. ================================================================== Sephira: Kether Meaning: Crown ------- ------- Planet: Rashith ha Gilgalim (first swirlings, the Big Bang) -------------- Briatic Colour: pure white Number: 1 ------------- ------ Magical Image: a bearded man seen in profile ------------- Briatic Correspondence: unity ---------------------- Illusion: attainment -------- Virtue: attainment Vice: --- ------ ---- Qlippoth: futility -------- Spiritual Experience: Union with God -------------------- Titles: Ancient of Days, the Greater Countenance (Macroprosopus), the White Head, Concealed of the Concealed, Existence of Existences, the Smooth Point, Rum Maalah, the Highest Point. God Name: Eheieh Archangel: Metatron -------- --------- Angel Order: Chaioth ha Qadesh ----------- Keywords: unity, union, all, pure consciousness, God, the Godhead, manifestation, beginning, source, emanation. Chapter 4: The Sephiroth ======================== This chapter provides a detailed look at each of the ten sephiroth and draws together material scattered over previous chapters. Malkuth ------- Malkuth is the Cinderella of the sephiroth. It is the sephira most often ignored by beginners, the sephira most often glossed over in Kabbalistic texts, and it is not only the most immediate of the sephira but it is also the most complex, and for sheer inscrutability it rivals Kether - indeed, there is a Kabbalistic aphorism that "Kether is Malkuth, and Malkuth is in Kether, but after another manner". The word Malkuth means "Kingdom", and the sephira is the culmination of a process of emanation whereby the creative power of the Godhead is progressively structured and defined as it moves down the Tree and arrives in a completed form in Malkuth. Malkuth is the sphere of matter, substance, the real, physical world. In the least compromising versions of materialist philosophy (e.g. Hobbes) there is nothing beyond physical matter, and from that viewpoint the Tree of Life beyond Malkuth does not exist: our feelings of identity and self-consciousness are nothing more than a by-product of chemical reactions in the brain, and the mind is a complex automata which suffers from the disease of metaphysical delusions. Kabbalah is *not* a materialist model of reality, but when we examine Malkuth by itself we find ourselves immersed in matter, and it is natural to think in terms of physics, chemistry and molecular biology. The natural sciences provide the most accurate models of matter and the physical world that we have, and it would be foolishness of the first order to imagine that Kabbalah can provide better explanations of the nature of matter on the basis of a study of the text of the Old Testament. Not that I under-rate the intuition which has gone into the making of Kabbalah over the centuries, but for practical purposes the average university science graduate knows (much) more about the material stuff of the world than medieval Kabbalists, and a grounding in modern physics is as good a way to approach Malkuth as any other. For those who are not comfortable with physics there are alternative, more traditional ways of approaching Malkuth. The magical image of Malkuth is that of a young woman crowned and throned. The woman is Malkah, the Queen, Kallah, the Bride. She is the inferior mother, a reflection and realisation of the superior mother Binah. She is the Queen who inhabits the Kingdom, and the Bride of the Microprosopus. She is Gaia, Mother Earth, but of course she is not only the substance of this world; she is the body of the entire physical universe. Some care is required when assigning Mother/Earth goddesses to Malkuth, because some of them correspond more closely to the superior mother Binah. There is a close and deep connection between Malkuth and Binah which results in the two sephiroth sharing similar correspondences, and one of the oldest Kabbalistic texts [1] has this to say about Malkuth: "The title of the tenth path [Malkuth] is the Resplendent Intelligence. It is called this because it is exalted above every head from where it sits upon the throne of Binah. It illuminates the numinosity of all lights and causes to emanate the Power of the archetype of countenances or forms." One of the titles of Binah is Khorsia, or Throne, and the image which this text provides is that Binah provides the framework upon which Malkuth sits. We will return to this later. Binah contains the potential of form in the abstract, while Malkuth is is the fullest realisation of form, and both sephiroth share the correspondences of heaviness, limitation, finiteness, inertia, avarice, silence, and death. The female quality of Malkuth is often identified with the Shekhinah, the female spirit of God in the creation, and Kabbalistic literature makes much of the (carnal) relationship of God and the Shekhinah. Waite [7] mentions that the relationship between God and Shekhinah is mirrored in the relationship between man and woman, and provides a great deal of information on both the Shekhinah and what he quaintly calls "The Mystery of Sex". After the exile of the Jews from Spain in 1492, Kabbalists identified their own plight with the fate of the Shekhinah, and she is pictured as being cast out into matter in much the same way as the Gnostics pictured Sophia, the outcast divine wisdom. The doctrine of the Shekhinah within Kabbalah and within Judaism as a whole is complex and it is something I don't feel competent to comment further on; more information can be found in [3] & [7]. Malkuth is the sphere of the physical elements and Kabbalists still use the four-fold scheme which dates back at least as far as Empedocles and probably the Ark. The four elements correspond to four readily-observable states of matter: solid - earth liquid - water gas - air plasma - fire/electric arc (lightning) In addition it is not uncommon to include a fifth element so rarified and arcane that most people (self included) are pushed to say what it is; the fifth element is aethyr (or ether) and is sometimes called spirit. The amount of material written about the elements is enormous, and rather than reproduce in bulk what is relatively well-known I will provide a rough outline so that those readers who aren't familiar with Kabbalah will realise I am talking about approximately the same thing as they have seen before. A detailed description of the traditional medieval view of the four elements can be found in "The Magus" [2]. The hierarchy of elemental powers can be found in "777" [4] and in Golden Dawn material [5] - I have summarised a few useful items below: Element Fire Air Water Earth God Name Elohim Jehovah Eheieh Agla Archangel Michael Raphael Gabriel Uriel King Djin Paralda Nichsa Ghob Elemental Salamanders Sylphs Undines Gnomes It amused me to notice that the section on the elemental kingdoms in Farrar's "What Witches Do" [6] had been taken by Alex Saunders lock, stock and barrel from traditional Kabbalistic and CM sources. The elements in Malkuth are arranged as follows: South Fire East Zenith Aethyr+ West Air Nadir Aethyr- Water North Earth I have rotated the cardinal points through 180 degrees from their customary directions so that it is easier to see how the elements fit on the lower face of the Tree of Life: Tiphereth Fire Hod Yesod Netzach Air Aethyr Water Malkuth Earth It is important to distinguish between the elements in Malkuth, where we are talking about real substance (the water in your body, the breath in your lungs), and the elements on the Tree, where we are using traditional correspondences *associated* with the elements, e.g.: Earth: solid, stable, practical, down-to-earth Water: sensitive, intuitive, emotional, caring, fertile Air: vocal, communicative, intellectual Fire: energetic, daring, impetuous Positive Aethyr: glue, binding, plastic Negative Aethyr: unbinding, dissolution, disintegration Aethyr or Spirit is enigmatic, and I tend to think of it in terms of the forces which bind matter together. It is almost certainly a coincidence (but nevertheless interesting) that there are four fundamental forces - gravitational, electromagnetic, weak nuclear & strong nuclear - known to date, and current belief is that they can be unified into one fundamental force. On a slightly more arcane tack, Barret [2] has this to say about Aethyr: "Now seeing that the soul is the essential form, intelligible and uncorruptible, and is the first mover of the body, and is moved itself; but that the body, or matter, is of itself unable and unfit for motion, and does very much degenerate from the soul, it appears that there is a need of a more excellent medium:- now such a medium is conceived to be the spirit of the world, or that which some call a quintessence; because it is not from the four elements, but a certain first thing, having its being above and beside them. There is, therefore, such a kind of medium required to be, by which celestial souls [e.g. forms] may be joined to gross bodies, and bestow upon them wonderful gifts. This spirit is in the same manner, in the body of the world, as our spirit is in our bodies; for as the powers of our soul are communicated to the members of the body by the medium of the spirit, so also the virtue of the soul of the world is diffused, throughout all things, by the medium of the universal spirit; for there is nothing to be found in the whole world that hath not a spark of the virtue thereof." Aethyr underpins the elements like a foundation and its attribution to Yesod should be obvious, particularly as it forms the linking role between the ideoplastic world of "the Astral Light" [8] and the material world. Aethyr is often thought to come in two flavours - positive Aethyr, which binds, and negative Aethyr, which unbinds. Negative Aethyr is a bit like the Universal Solvent, and requires as much care in handling ;-} Working with the physical elements in Malkuth is one of the most important areas of applied magic, dealing as it does with the basic constituents of the real world. The physical elements are tangible and can be experience in a very direct way through recreations such as caving, diving, parachuting or firewalking; they bite back in a suitably humbling way, and they provide CMs with an opportunity to join the neo-pagans in the great outdoors. Our bodies themselves are made from physical stuff, and there are many Raja Yoga-like exercises which can be carried out using the elements as a basis for work on the body. If you can stand his manic intensity (Exercise 1: boil an egg by force of will) then Bardon [9] is full of good ideas. Malkuth is often associated with various kinds of intrinsic evil, and to understand this attitude (which I do not share) it is necessary to confront the same question as thirteenth century Kabbalists: can God be evil? The answer to this question was (broadly speaking) "yes", but Kabbalists have gone through many strange gyrations in an attempt to avoid what was for many an unacceptable conclusion. It was difficult to accept that famine, war, disease, prejudice, hate, death could be a part of a perfect being, and there had to be some way to account for evil which did not contaminate divine perfection. One approach was to sweep evil under the carpet, and in this case the carpet was Malkuth. Malkuth became the habitation for evil spirits. If one examines the structure of the Tree without prejudice then it is difficult to avoid the conclusion that evil is quite adequately accounted for, and there is no need to shuffle evil to the periphery of the Tree like a cleaner without a dustpan. The emanation of any sephirah from Chokhmah downwards can manifest as good or evil depending on circumstances and the point of view of those affected by the energy involved. This appears to have been understood even at the time of the writing of the "Zohar", where the mercy of God is constantly contrasted with the severity of God, and the author makes it clear that one has to balance the other - you cannot have the mercy without the severity. On the other hand, the severity of God is persistently identified with the rigours of existence (form, finiteness, limitation), and while it is true that many of the things which have been identified with evil are a consequence of the finiteness of things, of being finite beings in a world of finite resources governed by natural laws with inflexible causality, it not correct to infer (as some have) that form itself is *intrinsically* evil. The notion that form and matter are *intrinsically* evil, or in some way imperfect or not a part of God, may have reached Kabbalah from a number of sources. Scholem comments: "The Kabbalah of the early thirteenth century was the offspring of a union between an older and essentially Gnostic tradition represented by the book "Bahir", and the comparatively modern element of Jewish Neo-Platonism." There is the possibility that the Kabbalists of Provence (who wrote or edited the "Sepher Bahir") were influenced by the Cathars, a late form of Manicheanism. Whether the source was Gnosticism, Neo-Platonism, Manicheanism or some combination of all three, Kabbalah has imported a view of matter and form which distorts the view of things portrayed by the Tree of Life, and so Malkuth ends up as a kind of cosmic outer darkness, a bin for all the dirt, detritus, broken sephira and dirty hankies of the creation. Form is evil, the Mother of Form is female, women are definitely and indubitably evil, and Malkuth is the most female of the sephira, therefore Malkuth is most definitely evil...quod erat demonstrandum. By the time we reach the time of S.L. Mathers and the Golden Dawn there is a complete Tree of evil demonic Qlippoth *underneath* Malkuth as a relection of the "good" Tree above it. I believe this may have something to do with the fact that meditations on Malkuth can easily become meditations on Binah, and meditations on Binah have a habit of slipping into the Abyss, and once in the Abyss it is easy to trawl up enough junk to "discover" an averse Tree "underneath" Malkuth. This view of the Qlippoth, or Shells, as active, demonic evil has become pervasive, and the more energy people put into the demonic Tree, the less there is for the original. Abolish the Qlippoth as demonic forces, and the Tree of Life comes alive with its full power of good *and* evil. The following quotation from Bischoff [10] (speaking of the Sephiroth) provides a more rational view of the Qlippoth: "Since their energy [of the sephiroth] shows three degrees of strength (highest, middle and lowest degree), their emanations group accordingly in sequence. We usually imagine the image of a descending staircase. The Kabbalist prefers to see this fact as a decreasing alienation of the central primeval energy. Consequently any less perfect emanation is to him the cover or shell (Qlippah) of the preceeding, and so the last (furthest) emanations being the so-called material things are the shell of the total and are therefore called (in the actual sense) Qlippoth." This is my own view; the shell of something is the accretion of form which it accumulates as energy comes down the Lightning Flash. If the shell can be considered by itself then it is a dead husk of something which could be alive - it preserves all the structure but there is no energy in it to bring it alive. With this interpretation the Qlippoth are to be found everywhere: in relationships, at work, at play, in ritual, in society. Whenever something dies and people refuse to recognise that it is dead, and cling to the lifeless husk of whatever it was, then you get a Qlippah. For this reason one of the vices of Malkuth is Avarice, not only in the sense of trying to acquire material things, but also in the sense of being unwilling to let go of anything, even when it has become dead and worthless. The Qlippah of Malkuth is what you would get if the Sun went out: Stasis, life frozen into immobility. The other vice of Malkuth is Inertia, in the sense of "active resistance to motion; sluggish; disinclined to move or act". It is visible in most people at one time or another, and tends to manifest when a task is new, necessary, but not particularly exciting, there is no excitement or "natural energy" to keep one fired up, and one has to keep on pushing right to the finish. For this reason the obligation of Malkuth is (has to be) self-discipline. The virtue of Malkuth is Discrimination, the ability to perceive differences. The ability to perceive differences is a necessity for any living organism, whether a bacteria able to sense the gradient of a nutrient or a kid working out how much money to wheedle out of his parents. As Malkuth is the final realisation of form, it is the sphere where our ability to distinguish between differences is most pronounced. The capacity to discriminate is so fundamental to survival that it works overtime and finds boundaries and distinctions everywhere - "you" and "me", "yours" and "mine", distinctions of "property" and "value" and "territory" which are intellectual abstractions on one level (i.e. not real) and fiercely defended realities on another (i.e. very real indeed). I am not going to attempt a definition of real and unreal, but it is the case that much of what we think of as real is unreal, and much of what we think of as unreal is real, and we need the same discrimination which leads us into the mire to lead us out again. Some people think skin colour is a real measure of intelligence; some don't. Some people think gender is a real measure of ability; some don't. Some people judge on appearances; some don't. There is clearly a difference between a bottle of beer and a bottle of piss, but is the colour of the *bottle* important? What *is* important? What differences are real, what matters? How much energy do we devote to things which are "not real". Am I able to perceive how much I am being manipulated by a fixation on unreality? Are my goals in life "real", or will they look increasingly silly and immature as I grow older? For that matter, is Kabbalah "real"? Does it provide a useful model of reality, or is it the remnant of a world-view which should have been put to rest centuries ago? One of the primary exercises of an initiate into Malkuth is a thorough examination of the question "What is real?". The Spiritual Experience of Malkuth is variously the Knowledge and Conversation of the Holy Guardian Angel (HGA), or the Vision of the HGA (depending on who you believe). I vote for the Vision of the HGA in Malkuth, and the Knowledge and Conversation in Tiphereth. What is the HGA? According to the Gnosticism of Valentinus each person has a guardian angel who accompanies that individual throught their life and reveals the gnosis; the angel is in a sense the divine Self. This belief is identical to what I was taught by the person who taught me Kabbalah, so some part of Gnosticism lives on. The current tradition concerning the HGA almost certainly entered the Western Esoteric Tradition as a consequence of S.L. Mather's translation [11] of "The Book of the Sacred Magic of Abramelin the Mage", which contains full details of a lengthy ritual to attain the Knowledge and Conversation of the HGA. This ritual has had an important influence on twentieth century magicians and it is often attempted and occasionally completed. The powers of Malkuth are invoked by means of the names Adonai ha Aretz and Adonai Melekh, which mean "Lord of the World" and "The Lord who is King" respectively. The power is transmitted through the world of Creation by the archangel Sandalphon, who is sometimes referred to as "the Long Angel", because his feet are in Malkuth and his head in Kether, which gives him an opportunity to chat to Metatron, the Angel of the Presence. The angel order is the Ashim, or Ishim, sometimes translated as the "souls of fire", supposedly the souls of righteous men and women. In concluding this section on Malkuth, it worth emphasising that I have chosen deliberately not to explore some major topics because there are sufficient threads for anyone with an interest to pick up and follow for themselves. The image of Malkuth as Mother Earth provides a link between Kabbalah and a numinous archetype with a deep significance for some. The image of Malkuth as physical substance provides a link into the sciences, and it is the case that at the limits of theoretical physics one's intuitions seem to be slipping and sliding on the same reality as in Kabbalah. The image of Malkuth as the sphere of the elements is the key to a large body of practical magical technique which varies from yoga-like concentration on the bodily elements, to nature-oriented work in the great outdoors. Lastly, just as the design of a building reveals much about its builders, so Malkuth can reveal a great deal about Kether - the bottom of the Tree and the top have much in common. References: [1] Westcott, W. Wynn, ed. "Sepher Yetzirah", many editions. [2] Barrett, Francis, "The Magus", Citadel 1967. [3] Scholem, Gershom G., "Major Trends in Jewish Mysticism", Schocken 1974 [4] Crowley, A, "777", an obscure reprint. [5] Regardie, Israel, "The Complete Golden Dawn System of Magic", Falcon, 1984. [6] Farrar, Stewart, "What Witches Do", Peter Davies 1971. [7] Waite, A.E, "The Holy Kabbalah", Citadel. [8] Levi, Eliphas, "Transcendental Magic", Rider, 1969. [9] Bardon, Franz, "Initiation into Hermetics", Dieter Ruggeberg 1971 [10] Bischoff, Dr. Erich, "The Kabbala", Weiser 1985. [11] Mathers, S.L., "The Book of the Sacred Magic of Abramelin the Mage", Dover 1975. -------------------------------------------------------------------------- Yesod ----- Yesod means "foundation", and that is what Yesod is: it is the hidden infrastructure whereby the emanations from the remainder of the Tree are transmitted to the sephira Malkuth. Just as a large building has its air-conditioning ducts, service tunnels, conduits, electrical wiring, hot and cold water pipes, attic spaces, lift shafts, winding rooms, storage tanks, a telephone exchange etc, so does the Creation, and the external, visible world of phenomenal reality rests (metaphorically speaking) upon a hidden foundation of occult machinery. Meditations on the nature of Yesod tend to be full of secret tunnels and concealed mechanisms, as if the Creation was a Gothic mansion with a secret door behind every mirror, a passage in every wall, a pair of hidden eyes behind every portrait, and a subterranean world of forgotten tunnels leading who knows where. For this reason the Spiritual Experience of Yesod is aptly named "The Vision of the Machinery of the Universe". Many Yesod correspondences reinforce this notion of a foundation, of something which lies behind, supports and gives shape to phenomenal reality. The magical image of Yesod is of "a beautiful naked man, very strong". The image which springs to mind is that of a man with the world resting on his shoulders, like one of the misrepresentations of the Titan Atlas (who actually held up the heavens, not the world). The angel order of Yesod is the Cherubim, the Strong Ones, the archangel is Gabriel, the Strong or Mighty One of God, and the God-name is Shaddai el Chai, the Almighty Living God. The idea of a foundation suggests that there is a substance which lies behind physical matter and "in-forms it" or "holds it together", something less structured, more plastic, more refined and rarified, and this "fifth element" is often called aethyr. I will not attempt to justify aethyr in terms of current physics (the closest concept I have found is the hypothesised Higgs field); it is a convenient handle on a concept which has enormous intuitive appeal to many magicians, who, when asked how magic works, tend to think in terms of a medium which is directly receptive to the will, something which is plastic and can be shaped through concentration and imagination, and which transmits their artificially created forms into reality. Eliphas Levi called this medium the "Astral Light". It is also natural to imagine that mind, consciousness, and the soul have their habitation in this substance, and there are volumes detailing the properties of the "Etheric Body", the "Astral Body", the "Causal Body" [1,2] and so on. I don't take this stuff too seriously, but I do like to work with the kind of natural intuitions which occur spontaneously and independently in a large number of people - there is power in these intuitions - and it is a mistake to invalidate them because they sound cranky. When I talk about aethyr or the Astral Light, I mean there is an ideoplastic substance which is subjectively real to many magicians, and explanations of magic at the level of Yesod revolve around manipulating this substance using desire, imagination and will. The fundamental nature of Yesod is that of *interface*; it interfaces the rest of the Tree of Life to Malkuth. The interface is bi-directional; there are impulses coming down from Kether, and echoes bouncing back from Malkuth. The idea of interface is illustrated in the design of a computer system: a computer with a multitude of worlds hidden within it is a source of heat and repair bills unless it has peripheral interfaces and device drivers to interface the world outside the computer to the world "inside" it; add a keyboard and a mouse and a monitor and a printer and you have opened the door into another reality. Our own senses have the same characteristic of being a bi-directional interface through which we experience the world, and for this reason the senses correspond to Yesod, and not only the five traditional senses - the "sixth sense" and the "second sight" are given equal status, and so Yesod is also the sphere of instinctive psychism, of clairvoyance, precognition, divination and prophecy. It is also clear from accounts of lucid dreaming (and personal experience) that we possess the ability to perceive an inner world as vividly as the outer, and so to Yesod belongs the inner world of dreams, daydreams and vivid imagination, and one of the titles of Yesod is "The Treasure House of Images". To Yesod is attributed Levanah, the Moon, and the lunar associations of tides, flux and change, occult influence, and deeply instinctive and sometimes atavistic behaviour - possession, mediumship, lycanthropy and the like. Although Yesod is the foundation and it has associations with strength, it is by no means a rigid scaffold supporting a world in stasis. Yesod supports the world just as the sea supports all the life which lives in it and sails upon it, and just as the sea has its irresistable currents and tides, so does Yesod. Yesod is the most "occult" of the sephiroth, and next to Malkuth it is the most magical, but compared with Malkuth its magic is of a more subtle, seductive, glamorous and ensnaring kind. Magicians are drawn to Yesod by the idea that if reality rests on a hidden foundation, then by changing the foundation it is possible to change the reality. The magic of Yesod is the magic of form and appearance, not substance; it is the magic of illusion, glamour, transformation, and shape-changing. The most sophisticated examples of this are to be found in modern marketing, advertising and image consultancies. I do not jest. My tongue is not even slightly in my cheek. The following quote was taken from this morning's paper [3]: Although the changes look cosmetic, those responsible for creating corporate image argue that a redesign of a company's uniform or name is just the visible sign of a much larger transformation. "The majority of people continue to misunderstand and think that it is just a logo, rather than understanding that a corporate identity programme is actually concerned with the very commercial objective of having a strong personality and single-minded, focussed direction for the whole organisation, " said Fiona Gilmore, managing director of the design company Lewis Moberly. "It's like planting an acorn and then a tree grows. If you create the right *foundation* (my itals) then you are building a whole culture for the future of an organisation." I don't know what Ms. Gilmore studies in her spare time, but the idea that it is possible to manipulate reality by manipulating symbols and appearances is entirely magical. The same article on corporate identity continues as follows: "The scale of the BT relaunch is colossal. The new logo will be painted on more than 72,000 vehicles and trailers, as well as 9,000 properties. The company's 92,000 public payphones will get new decals, and its 90 shops will have to changed, right down to the yellow door handles. More than 50,000 employees are likely to need new uniforms or "image clothing". Note the emphasis on *image*. The company in question (British Telecom) is an ex-public monopoly with an appalling customer relations problem, so it is changing the colour of its door handles! This is Yesodic magic on a gigantic scale. The image manipulators gain most of their power from the mass-media. The mass-media correspond to two sephiroth: as a medium of communication they belong in Hod, but as a foundation for our perception of reality they belong in Yesod. Nowadays most people form their model of what the world (in the large) is like via the media. There are a few individuals who travel the world sufficiently to have a model based on personal experience, but for most people their model of what most of the world is like is formed by newspapers, radio and television; that is, the media have become an extended (if inaccurate) instrument of perception. Like our "normal" means of perception the media are highly selective in the variety and content of information provided, and they can be used by advertising agencies and other manipulative individuals to create foundations for new collective realities. While on the subject of changing perception to assemble new realities, the following quote by "Don Juan" [4] has a definite Kabbalistic flavour: "The next truth is that perception takes place," he went on, "because there is in each of us an agent called the assemblage point that selects internal and external emanations for alignment. The particular alignment that we perceive as the world is the product of a specific spot where our assemblage point is located on our cocoon." One of the titles of Yesod is "The Receptacle of the Emanations", and its function is precisely as described above - Yesod is the assemblage point which assembles the emanations of the internal and the external. In addition to the deliberate, magical manipulation of foundations, there are other important areas of magic relevant to Yesod. Raw, innate psychism is an ability which tends to improve as more attention is devoted to creative visualisation, focussed meditation (on Tarot cards for example), dreams (e.g. keeping a dream diary), and divination. Divination is an important technique to practice even if you feel you are terrible at it (and especially if you think it is nonsense), because it reinforces the idea that it is permissible to "let go" and intuite meanings into any pattern. Many people have difficulty doing this, feeling perhaps that they will be swamped with unreason (recalling Freud's fear, expressed to Jung, of needing a bulwark against the "black mud of occultism"), when in reality their minds are swamped with reason and could use a holiday. Any divination system can be used, but systems which emphasise pure intuition are best (e.g. Tarot, runes, tea-leaves, flights of birds, patterns on the wallpaper, smoke. I heard of a Kabbalist who threw a cushion into the air and carried out divination on the basis of the number of pieces of foam stuffing which fell out). Because Yesod is a kind of aethyric reflection of the physical world, the image of and precursor to reality, mirrors are an important tool for Yesod magic. Quartz crystals are also used, probably because of the use of crystal balls for divination, but also because quartz crystal and amethyst have a peculiarly Yesodic quality in their own right. The average New Age shop filled with crystals, Tarot cards, silver jewelry (lunar association), perfumes, dreamy music, and all the glitz, glamour and glitter of a daemonic magpie's nest, is like a temple to Yesod. Mirrors and crystals are used passively as focii for receptivity, but they can also be used actively for certain kinds of aethyric magic - there is an interesting book on making and using magic mirrors which builds on the kind of elemental magical work carried out in Malkuth [5]. Yesod has an important correspondence with the sexual organs. The correspondence occurs in three ways. The first way is that when the Tree of Life is placed over the human body, Yesod is positioned over the genitals. The author of the Zohar is quite explicit about "the remaining members of the Microprosopus", to the extent that the relevant paragraphs in Mather's translation of "The Lesser Holy Assembly" remain in Latin to avoid offending Victorian sensibilities. The second association of Yesod with the genitals arises from the union of the Microprosopus and his Bride. This is another recurring theme in Kabbalah, and the symbolism is complex and refers to several distinct ideas, from the relationship between man and wife to an internal process within the body of God: e.g [6]. "When the Male is joined with the Female, they both constitute one complete body, and all the Universe is in a state of happiness, because all things receive blessing from their perfect body. And this is an Arcanum." or, referring to the Bride: "And she is mitigated, and receiveth blessing in that place which is called the Holy of Holies below." or, referring to the "member": "And that which floweth down into that place where it is congregated, and which is emitted through that most holy Yesod, Foundation, is entirely white, and therefore is it called Chesed. Thence Chesed entereth into the Holy of Holies; as it is written Ps. cxxxiii. 3 'For there Tetragrammaton commanded the blessing, even life for evermore.'" It is not difficult to read a great deal into paragraphs like this, and there are many more in a similar vein. Suffice to say that the Microprosopus is often identified with the sephira Tiphereth, the Bride is the sephira Malkuth, and the point of union between them is obviously Yesod. The third and more abstract association between Yesod and the sexual organs arises because the sexual organs are a mechanism for perpetuating the *form* of a living organism. In order to get close to what is happening in sexual reproduction it is worth asking the question "What is a computer program?". Well, a computer program indisputably begins as an idea; it is not a material thing. It can be written down in various ways; as an abstract specification in set theoretic notation akin to pure mathematics, or as a set of recursive functions in lambda calculus; it could be written in several different high level languages - Pascal, C, Prolog, LISP, ADA, ML etc. Are they all they same program? Computer scientists wrestle with this problem: can we show that two different programs written in two different languages are in some sense functionally identical? It isn't trivial to do this because it asks fundamental questions about language (any language) and meaning, but it is possible in limited cases to produce two apparently different programs written in different languages and assert that they are identical. Whatever the program is, it seems to exist independently of any particular language, so what is the program and where is it? Let us ignore that chestnut and go on to the next level. Suppose we write the program down. We could do it with a pencil. We could punch holes in paper. We could plant trees in a pattern in a field. We can line up magnetic domains. We can burn holes in metal foil. I could have it tattooed on my back. We can transform it into radically different forms (that is what compilers and assemblers do). It obviously isn't tied to any physical representation either. What about the computer it runs on? Well, it could be a conventional one made with CMOS chips etc.....but aren't there a lot of different kinds and makes of computer, and they can all run the same program. It is also quite practical to build computers which *don't* use electrons - you could use mechanics or fluids or ball bearings - all you need to do is produce something with the functionality of a Turing machine, and that isn't hard. So not only is the program not tied to any particular physical representation, but the same goes for the computer itself, and what we are left with is two puffs of smoke. On another level this is crazy; computers are real, they do real things in the real world, and the programs which make them work are obviously real too....aren't they? Now apply the same kind of scrutiny to living organisms, and the mechanism of reproduction. Take a good look at nucleic acids, enzymes, proteins etc., and ask the same kind of questions. I am not implying that life is a sort of program, but what I am suggesting is that if you try to get close to what constitutes a living organism you end up with another puff of smoke and a handful of atoms which could just as well be ball-bearings or fluids or....The thing that is being perpetuated through sexual reproduction is something quite abstract and immaterial; it is an abstract form preserved and encoded in a particular pattern of chemicals, and if I was asked which was more real, the transient collection of chemicals used, or the abstract form itself, I would answer "the form". But then, I am a programmer, and I would say that. I find it astonishing that there are any hard-core materialists left in the world. All the important stuff seems to exist at the level of puffs of smoke, what Kabbalists call form. Roger Penrose, one of the most eminent mathematicians living has this to say [7]: "I have made no secret of the fact that my sympathies lie strongly with the Platonic view that mathematical truth is absolute, external and eternal, and not based on man-made criteria; and that mathematical objects have a timeless existence of their own, not dependent on human society nor on particular physical objects." "Ah Ha!" cry the materialists, "At least the atoms are real." Well, they are until you start pulling them apart with tweezers and end up with a heap of equations which turn out to be the linguistic expression of an idea. As Einstein said, "The most incomprehensible thing about the world is that it is comprehensible", that is, capable of being described in some linguistic form. I am not trying to convince anyone of the "rightness" of the Kabbalistic viewpoint. What I am trying to do is show that the process whereby form is impressed on matter (the relationship between Yesod and Malkuth) is not arcane, theosophical mumbo- jumbo; it is an issue which is alive and kicking, and the closer we get to "real things" (and that certainly includes living organisms), the better the Kabbalistic model (that form precedes manifestation, that there is a well-defined process of form-ation with the "real world" as an outcome) looks. The illusion of Yesod is security, the kind of security which forms the foundation of our personal existence in the world. On a superficial level our security is built out of relationships, a source of income, a place to live, a vocation, personal power and influence etc, but at a deeper level the foundation of personal identity is built on a series of accidents, encounters and influences which create the illusion of who we are, what we believe in, and what we stand for. There is a warm, secure feeling of knowing what is right and wrong, of doing the right thing, of living a worthwhile life in the service of worthwhile causes, of having a uniquely privileged vantage point from which to survey the problems of life (with all the intolerance and incomprehension of other people which accompanies this insight), and conversely there are feelings of despair, depression, loss of identity, and existential terror when a crack forms in the illusion, and reality shows through - Castaneda calls it "the crack in the world". The smug, self-perpetuating illusion which masquerades as personal identity at the level of Yesod is the most astoundingly difficult thing to shift or destroy. It fights back with all the resources of the personality, it will enthusiastically embrace any ally which will help to shore up its defenses - religious, political or scientific ideology; psychological, sociological, metaphysical and theosophical claptrap (e.g. Kabbalah); the law and popular morality; in fact, any beliefs which give it the power to retain its identity, uniqueness and integrity. Because this parasite of the soul uses religion (and its esoteric offshoots) to sustain itself they have little or no power over it and become a major part of the problem. There are various ways of overcoming this personal demon (Carroll [8], in an essay on the subject, calls it Choronzon), and the two I know best are the cataclysmic and the abrasive. The first method involves a shock so extreme that it is impossible to be the same person again, and if enough preparation has gone before then it is possible to use the shock to rebuild oneself. In some cases this doesn't happen; I have noticed that many people with very rigid religious beliefs talk readily about having suffered traumatic experiences, and the phenomenon of hysterical conversion among soldiers suffering from war neuroses is well known. The other method, the abrasive, is to wear away the demon of self-importance, to grind it into nothing by doing (for example) something for someone else for which one receives no thanks, praise, reward, or recognition. The task has to be big enough and awful enough to become a demon in its own right and induce all the correct feelings of compulsion (I have to do this), helplessness (I'll never make it), indignation (what's the point, it's not my problem anyway), rebellion (I won't, I won't, not anymore), more compulsion (I can't give up), self-pity (how did I get into this?), exhaustion (Oh No! Not again!), despair (I can't go on), and finally a kind of submission when one's demon hasn't the energy to put up a struggle any more and simply gives up. The woman who taught me Kabbalah used both the cataclysmic and the abrasive methods on her students with malicious glee - I will discuss this in more detail in the section on Tiphereth. The virtue of Yesod is independence, the ability to make our own foundations, to continually rebuild ourselves, to reject the security of comfortable illusions and confront reality without blinking. The vice of Yesod is idleness. This can be contrasted with the inertia of Malkuth. A stone is inert because it lacks the capacity to change, but in most circumstances people can change and can't be bothered. At least, not today. Yesod has a dreamy, illusory, comfortable, *seductive* quality, as in the Isle of the Lotus Eaters - how else could we live as if death and personal annihilation only happened to other people? The Qlippothic aspect of Yesod occurs when foundations are rotten and disintegrating and only the superficial appearance remains unchanged - Dorian Gray springs to mind, or cases where the brain is damaged and the body remains and carries out basic instinctive functions, but the person is dead as far as other people are concerned. Organisations are just as prone to this as people. [1] A.E. Powell, "The Etheric Double", Theosophical Publishing House, 1925 [2] A.E. Powell, "The Astral Body", Theosophical Publishing House, 1927 [3] "It's the Image Men We Answer To", The Sunday Times, 6th. Jan 1991 [4] Castenada, Carlos, "The Fire from Within", Black Swan, 1985. [5] N. R. Clough, "How to Make and Use Magic Mirrors", Aquarian 1977 [6] S.L. Mathers, "The Kabbalah Unveiled", Routledge & Kegan Paul 1981 [7] Roger Penrose, "The Emperor's New Mind", Oxford University Press 1989 [8] Peter J. Carroll, "Psychonaut", Samuel Weiser 1987. Hod & Netzach ------------- "Objects contain the possibility of all situations. The possibility of occurring in states of affairs is the form of an object. Form is the possibility of structure." Wittgenstein "Since feeling is first who pays any attention to the syntax of things will never wholly kiss you." E.E. Cummings The title of the sephira Hod is sometimes translated as Splendour and sometimes as Glory. The title of the sephira Netzach is usually translated as Victory, sometimes as Endurance, and occasionally as Eternity. Although there have been many attempts to explain the titles of this pair of sephiroth, I am not aware of a convincing explanation. The two sephiroth correspond to the legs and like the legs are normally taken as a pair and not individually. They complement another but are not opposites any more than force and form are opposites. This pair of sephiroth provide the first example of the polarity of form and force encountered when ascending back up the lightning flash from the sephira Malkuth. Neither quality manifests in a pure state, as form and force are thoroughly mixed together at the level of Hod and Netzach: the force aspect represented by Netzach is differentiated (an example of form) into a multitude of forces, and the form aspect represented by Hod acts dynamically (an example of force) by synthesising new forms and structures. Both sephiroth represent the plurality of consciousness at this level, and in older texts they are referred to as the "armies" or "hosts". To understand why they are referred to in this way it is necessary to look at an archaic aspect of Kabbalistic symbolism whereby the Tree of Life is a representation of kingship. One of the titles of Tiphereth is Melekh, or king. This king is the child of Chokhmah (Abba, the father) and Binah (Aima, the Mother) and hence a son of God who wears the crown of Kether. The kingdom is the sephira Malkuth, at the same time queen (Malkah) and bride (Kallah). In his right hand the king wields the sword of justice (corresponding to Gevurah), and in his left the sceptre of authority (corresponding to Chesed), and he rules over the armies or hosts (Tzaba), which are Hod and Netzach. The use of kingship as a metaphor to convey what the sephiroth mean obscures as much as it reveals, but it is an unavoidable piece of Kabbalistic symbolism, and the attribution of Hod and Netzach to the "armies" does capture something useful about the nature of consciousness at this level: consciousness is fragmented into innumerable warring factions, and if there is no rightful king ruling over the kingdom of the soul (a common state of affairs), then the armies elect a succession of leaders from the ranks, who wear a lopsided crown and occupy the throne only for as long as it takes to find another claimant - more on this later. The psychological interpretation of Hod is that it corresponds to the ability to abstract, to conceptualise, to reason, to communicate, and this level of consciousness arises from the fact that in order to survive we have evolved a nervous system capable of building internal representations of the world. I can drive around London in a car because I possess an internal representation of the London street system. I can diagnose faults in the same car because I have an internal representation of its mechanical and electrical systems and how they might fail. I can type this document without looking at the keyboard because I know where the keys are positioned, and your ability to read what I have written pre-supposes a shared understanding about the meaning of words and what they represent. Our nervous systems possess an absolutely basic ability to create internal representations out of the information we are capable of perceiving through our senses. It is also an absolutely basic characteristic of the world that it is bigger than my nervous system. I cannot possibly create *accurate*, internal representations of the world, and one of the meanings of the verb "to abstract" is "to remove quietly". This is what the nervous system does: it quietly removes most of what is going on in the world in order to create an abridged representation of reality with all the important (important to me) bits underlined in highlighter pen. This is the world "I" live in: not in the "real" world, but an internal reality synthesised by my nervous system. There has been a lot of philosophising about this, and it is difficult to think about how our nervous systems *might* be distorting or even manufacturing reality without a feeling of unease, but I am personally reassured by the everyday observation that most adults can drive a car on a busy road at eighty miles per hour in reasonable safety. This suggests that while our synthetic internal representation of the world isn't accurate, it isn't at all bad. Abstraction does not end at the point of building an internal representation of the external world. My nervous system is quite content to treat my internal representation of the world as yet another domain over which it can carry out further abstraction, and the subsequent new world of abstractions as another domain, and so on indefinitely, giving rise to the principal definition of "abstraction": "to separate by the operation of the mind, as in forming a general concept from consideration of particular instances". As an example, suppose someone asks me to watch the screen of a computer and to describe what I see. I have no idea what to expect. "Hmmm...lots of dots moving around randomly...different colour dots...red, blue, green. Ah, the dots seem to be clustering...they're forming circles...all the dots of each particular colour are forming circles, lots of little circles. Now the circles are coming together to form a number...it's 3. Now they're moving apart and forming another number...its 15...now 12..9..14. They've gone..........that was it..3, 15, 12, 9, 14. Is it some sort of test? Do I have to guess the next number in the series? What are the numbers supposed to mean? What was the point of it? Hmmm..the numbers might stand for letters of the alphabet...let's see. C..O..L..I...N. It's my name!" The dots on the screen are real - there are real, discrete, measurable spots of light on the screen. I could verify the presence of dots of light using an appropriate light meter. The colours are synthesised by my retinas; different elements in my eye respond to different frequencies in the light and give rise to an internal experience we label "red", "blue", "green". The circles simply do not exist: given the nature of the computer output on the screen, there are only individual pixels, and it is my nervous system which constructs circles. The numbers do not exist either; it is only because of my particular upbringing (which I share with the person who wrote the computer program) that I am able to distinguish patterns standing for abstract numbers in patterns of circles e.g. oo o o o o o o o ooooo And once I begin to reason about the *meaning* of a sequence of numbers I have left the real world a long way behind: not only is "number" a complex abstraction, but when I ask a question about the "meaning" of "a sequence of numbers" I am working with an even more "abstract abstraction". My ability to happily juggle numbers and letters and decide that there is an identity between the abstract number sequence "3, 15, 12, 9, 14" and the character string "COLIN" is one of those commonplace things which any person might do and yet it illustrates how easy it is to become completely detached from the external world and function within an internal world of abstractions which have been detached from anything in the world for so long that they are taken as real without a second thought. In parallel with our ability to structure perception into an internal world of abstractions we possess the ability to communicate facts about this internal world. When I say "The cup is on the table", another person is able to identify in the real world, out of all the information reaching their senses, the abstraction "chair", the abstraction "cup", and confirm the relationship of "on-ness". Why are the cup and table abstractions? Because the word "cup" does not uniquely specify any particular cup in the world, and when I use the word I am assuming that the listener already possesses an internal representation of an abstract object "cup", and can use that abstract specification of a cup to identify a particular object in the context within which my statement was made. We are not normally conscious of this process, and don't need to be when dealing with simple propositions about objects in the real world. I think I know what a cup is, and I think you do too. If you don't know, ask someone to show you a few. Life gets a lot more complicated when dealing with complex internal abstractions: what is a "contract", a "treaty", a "loan", "limited liability", a "set", a "function", "marriage", a "tort", "natural justice", a "sephira", a "religion", "sin", "good", "evil", and so on (and on). We reach agreement about the definitions of these things using language. In some cases, for example, a mathematical object, the thing is completely and unambiguously defined using language, while in other cases (e.g. "good", "sin") there is no universally accepted definition. Life is further complicated by a widespread lack of awareness that these internal abstractions *are* internal, and it is common to find people projecting internal abstractions onto the world as if they were an intrinsic part of the fabric of existence, and as objectively real as the particular cup and the particular table I referred to earlier. Marriage is no longer a contract between a man and a woman; it is an estate made in heaven. What is heaven? God knows. And what is God? Trot out your definitions and let's have an argument - that is the way such questions are answered. Much of the content of electronic bulletin boards consists of endless arguments and discussions on the definition of complex internal abstractions (what is ritual, what is magic, what is karma, what is ki, what is...). A third element which goes together with abstraction and language to complete the essense of the sephira Hod is reason, and reason's formal offspring, logic. Reason is the ability to articulate and justify our beliefs about the world using a base of generally agreed facts and a generally agreed technique for combining facts to infer valid conclusions. If reason is considered as one out of a number of possible processes for establishing what is true about the world we live in, for establishing which models of reality are valid and which are not, then it has been phenomenally successful: in its heyday there were those who saw reason as the most divine faculty, the faculty in humankind most akin to God, and that legacy is still with us - the words "unreasonable" and "irrational" are often used to attack and denigrate someone who does not (or cannot) articulate what they do or why they do it. There is of course no "reason" why we should have to articulate or justify anything, even to ourselves, but the reasoning machine within us demands an "explanation" for every phenomenon, and a "reason" for every action. This is a characteristic of reason - it is an obsessive mode of consciousness. A second characteristic of reason is that it operates on the "garbage-in, garbage-out" principle: if the base of given facts a person uses to reason about are garbage, so are the conclusions - witness what two thousand years of Christian theology has achieved using sound dialectical principles taken from Aristotle. If the sephira Hod on the Pillar of Form represents the active synthesis of abstract forms in consciousness (and abstraction, language and reason are prime examples) then the sephira Netzach on the Pillar of Force represents affective states of consciousness which influence how we act and react: needs, wants, drives, feelings, moods and emotions. It is difficult to write about affective states, to be clear on the distinction between a need and a want on one hand, or a feeling or a mood on the other, and I find it particularly difficult because the essence of sadness is *being* sad, the essence of excitement is the *feeling* of excitement, the essence of desire is the aching, lusting, overwhelming *feeling* of desire, and being too precise about defining feelings is in the essence of Hod, *not* Netzach. These things are incommunicable. They can be produced in another person, but they cannot be communicated. It is possible to be clinical and abstract and precise about the sephira Hod because an abstract clinical precision captures that aspect of consciousness perfectly, but when attempting to communicate something about Netzach one feels tempted to try to communicate feelings themselves, a task more suited to a poet or a musician, an actor or a dancer. Please accept this unfortunate limitation in what follows, a limitation not necessarily present when Kaballah is learned at first hand from someone. Netzach is on the Pillar of Force, but in reaching Netzach the Lightning Flash has already passed through Binah and Gevurah on the Pillar of Form and so it represents a force conditioned and constrained by form; when we talk about Netzach we are talking about the different ways force can be shaped and directed, like toothpaste squeezed out of a tube. The toothpaste we are talking about is something I will call "life force" or "life energy", and as a rule, when I have a lot of it I feel well and full of vitality, and when I don't have much I feel unwell, tired, and vulnerable. To continue the somewhat phallic toothpaste metaphor, the magnitude of pressure on the tube corresponds to vitality, the direction in which the toothpaste comes out corresponds to a need or a want, and the shape of the nozzle corresponds to a feeling: all three factors, pressure, direction and nozzle determine how the toothpaste comes out; that is, we could say that there are three factors giving a *form* to the toothpaste (or life-energy). It may seem sloppy and unnecessarily metaphysical to imply that all needs, wants and feelings are merely conditions of manifestation of something more basic, some "unconditioned force", but Kaballah is primarily a tool for exploring internal states, and there are internal states (certainly in my experience) where this force is experienced directly with much less differentiation, hence the clumsy metaphor. Textbooks on psychology define a need as an internal state which results in directed behaviour, and discuss needs such as thirst, hunger, sex, stimulation, proximity seeking, curiousity and so on. These things are interesting, but for virtually everyone such basic and inherent needs are in the nature of "givens" and don't provide much individual insight into the questions "why do I behave differently from other people?", or "should I change my behaviour?", or more interesting still "to what extent do I (or can I) influence my behaviour?". In addition to inherent needs it is useful also to look at needs which have been acquired (i.e. learned), and for convenience I will call them "wants" because people are usually conscious of "wanting" something specific. To give some examples, a person might want: - to buy a bar of chocolate. - to go to the toilet. - to own a better car. - to have a sexual relationship with someone. - to live forever. - to be thinner (more musculer, taller, whiter, browner...). - to read a book. - to gain social recognition within a particular group. - to win in sport. - to go shopping. - to go to bed. Not only are these "wants" the sort of thing many people want these days, but these "wants" can all occur concurrently in the same person, and while some may have been simmering away on a back burner for years, there can be an astonishing variety of pots and pans waiting for an immediate turn on the stove. The average person's consciousness zips around the kitchen like a demented short-order cook stirring this dish, serving that one, slapping a pot on the stove for a few minutes only to take it off and put something else on, throwing whole meals in the bin only to empty them back into pots a few minutes later. The choice of which pot ends up on the hot plate depends largely on mood and accident: some people may plan their lives like military campaigns but most don't. Most people have far more wants than there are hours in the day to achieve them, and those which are actually satisfied on a given day is more a function of accident than design. Careers are thrown away (along with status and security) in a moment of sexual infatuation; the desire to eat wars with the desire to be slim; the writer retires to the country to write the great novel and does everything but write; the manager desperately tries to finish an urgent report but finds himself dreaming about a car he saw in the car park; the student abandons an important essay on impulse to go out with friends. One activity is quickly replaced by another as the person attempts to reconcile all his wants and drives, but unfortunately there is no requirement that wants should be internally consistent or complementary; like a multi-process operating system, a single thread of energy is randomly cycled around an arbitrary list of needs and wants to produce the mixed- up complexity of the average person. Each want can be treated as a distinct mode of consciousness - I can eat a slap-up meal one day and thoroughly enjoy it, while the next day I can look in the mirror and swear never to touch another pizza again. It is as if two separate beings inhabited my body, one who loves pizzas and one who wants to be thin, and each makes plans independently of the other, and only the magic dust of unbroken memory sustains the illusion that I am a single person. When I view my own wants and actions dispassionately I can conclude that there is a host or army of independent beings jostling inside me, a crowd of artificial elementals individually ensouled with enough of my energy to bring one particular desire to fruition. I cope with the semi-chaotic result of mob rule by using the traditional remedy: public relations. I put together internal press releases (various rationalisations and justifications) to convince myself, and others if need be, that the mess was either due to external circumstances beyond my control (I didn't have time last night), the fault of other people (you made me angry), or inevitable (I had no choice, there was no alternative). In cases where even my public relations don't work I erect a shrine to the gods of Guilt and make little offerings of sorrow and regret over the years. This is normal consciousness for most people. It is a kind of insanity. Wants rush to and fro on the stage of consciousness like actors in the closing scenes of Julius Caeser - alarums and excursions, bodies litter the stage, trumpets and battle shouts in the wings, Brutus falls on his sword, Anthony claims the field - perhaps this is why the sephira is called Victory! Every day new wants are kicked off in response to advertising or peer pressure, old wants compete with each other in a zero-sum game. Having said this, I should point out that it is not desire or wants or drives which create the insanity - Kaballah does not place the value judgement on desire that Buddhism does (that desire is the cause of suffering, and by inference, something to be overcome). The insanity arises from mob-rule, from the bizarre internal processes of justification, rationalisation and guilt, and from the identification of Self with the result - I will return to this when discussing the sephira Tiphereth, as the mis- identification of Self is a key element in the discussion on Tiphereth. Netzach also corresponds to our feelings, emotions and moods, because this background of "psychological weather" strongly conditions the way in which we think and behave: regardless of what I am doing, my energy will manifest differently when I am happy than when I am not. Sometimes moods and emotions are triggered by a specific event, and sometimes they are not: free-floating anxiety and depression are common enough, and perhaps free-floating happiness is too (I can't speak from experience there ;-). There are hundreds of words for different moods, emotions and feelings, but most seem to refer to different degrees of intensity of the same thing, or the same feeling in different contexts, and the number of genuinely distinct internal dimensions of feeling appears to be small. Depression, misery, sadness, happiness, delight, joy, rapture and ecstacy seem to lie along the same axis, as do loathing, hate, dislike, affection, and love. It is an interesting exercise to identify the genuinely, qualitatively different feelings you can experience by actually conjuring up each feeling. I have tried the experiment with a number of people, and you will probably find there are less than 10 distinct feelings. The most immediate and personal correspondences for Hod and Netzach are the psychological correspondences: the rational, abstract, intellectual and communicative on one hand and the emotional, motivational, intuitive, aesthetic, and non-rational on the other. The planetary and elemental correspondences mirror this: Hod corresponds to Kokab or Mercury, and the element of Air, while Netzach corresponds to Nogah or Venus, and the element Water. The Virtue of Hod is honesty or truthfulness, and its Vice is dishonesty or untruthfulness. One of the features of being able to create abstract representations of reality and communicate some aspect of it to another person is that it is possible to *misrepresent* reality, or to put it bluntly, lie through your teeth. The Illusion of Hod is order, in the sense of attempting to impose one's sense of order upon the world. This is very noticeable in some people; whenever something happens they will immediately pigeonhole it and declare with great authority "it is just another example of XYZ". A surprising number of people who claim to be rational will claim "there's no such thing as (ghosts, telepathy, free lunches, UFO's)" without having examined the evidence one way or the other. They are probably right, and I have no personal interest either way, but it is not difficult to distinguish between someone who carefully weighs the pros and cons in an argument and readily admits to uncertainty, and someone with a firm and orderly conviction that "this is the way the world is". The illusion of order occurs because people confuse their internal representation of the world with the world itself, and whenever they are confronted with something they attempt to fit it into their representation. The illusion of order (that everything in the world can be neatly classified) relates closely to the klippoth of Hod, which is rigidity, or rigid order. As children we start out with an open view of what the world is like, and by the time we reach our late teens or early twenties this view has set fairly solid, like cold porridge - there are few minds more full of certainties than that of an eighteen year old. A good critical education sometimes has the effect of stirring the porridge into a lumpy gruel, but it gradually starts to set again (unless the heavy hand of fate stirs it up), and it is generally recognised, particularly in the sciences, that a deeply ingrained sense of "how things are" is the greatest obstacle to progress. If you hear some kids listening to music and find yourself thinking "I don't know what they find in that noise!" then it's happening to you too. If find yourself looking back to a time when everything was so much better than it is today and find yourself declaring "nostalgia isn't what it used to be" then you will know that the porridge has gone very cold and very stiff. The Vision of Hod is the Vision of Splendour. There is regularity and order in the world - it's not all an illusion - and when someone is able to appreciate natural order in its abstract sense, via mathematics for example, it can lead to a genuinely religious, even ecstatic experience. The thirteenth century Kabbalist Abraham Abulafia developed a rigorous system of Hebrew letter mysticism based on the letters of the Hebrew alphabet, their symbolic meanings, and their abstract relationships when permuted into different "names of God"; many hours of intense concentration spent combining letters according to complex rules generated highly abstract symbolic meanings and insights which led to ecstatic experiences. The same sense of awe can come from mathematics and science - the realisation that gravitational dynamics in three dimensions is geometry in four dimensions, that plants are living fractals, that primes are the seeds of all other numbers, are just as likely to lead towards an intense vision of the splendour of the world made visible through the eye of the rational intellect. The Virtue of Netzach is unselfishness, and its Vice is selfishness. Both the Virtue and the Vice are an attitude towards things-which-are-not-me, specifically, other people and living creatures. If I was surrounded by a hundred square miles of empty desert then my attitude to other living things wouldn't matter, but I don't, and nothing I do is without some consequence; my needs, wants and feelings invariably have an effect on people, animals and plants, who all want to live and have some level of needs and wants and feelings too. Unselfishness is simply a recognition of others' needs. Selfishness taken to an extreme is a denial of life, because it denies freedom and life to anything which gets in the way; my needs must come first. Netzach lies on the Pillar of Force and is an expression of life-energy, so to deny life is a perversion of the force symbolised by Netzach, hence the attribution of selfishness to the Vice. The Vision of Netzach is the Vision of Beauty Triumphant. Whereas the Vision of Splendour corresponding to Hod is a vision of complex abstract relationships, symmetry, and mathematical elegance, the Vision of Beauty Triumphant is purely aesthetic and firmly based in the real world of textures, smells, sounds, and colours, an appropriate correspondence for Venus, the goddess of sensual beauty. Suppose two housebuyers go to look at a house. The first is interested in the number of rooms, the size of the garage, the house's position relative to local amenities, the price, the number of square metres in the plot, and whether the windows are double-glazed. The second person likes the decoration in the lounge, the colour of the bathroom, the wisteria plant in the garden, the cherry tree, the curving shape of the stairs, and the sloping roof in one of the bedrooms. Both people like the house, but the first likes various abstract properties associated with the house, whereas the second likes the house itself. Suppose the same two people buy the house and decide to do ritual magic. The first person wants white robes because white is the colour of the powers of light and life. The second wants a green velvet robe because it feels and looks nice. The first reads lots of books on how to carry out a ritual, while the second sits under the cherry tree in the garden with a flute and a blissful expression of cosmic love. The first person has continued to make choices based on an abstract notion of what is correct, while the second makes choices based on what *feels right*. Both are driven by an internal sense of "rightness", but in the first case it is based on abstract criteria, while in the second it is based on personal aesthetic notion of beauty. The Vision of Beauty Triumphant has a compelling power. It is pre-articulate and inherently uncritical, and at the same time it is immensely biased. A person in its grip will pronounce judgement on another person's taste in art, literature, clothes, music, decor or whatever, and will do it with such a profound lack of self-consciousness that it is possible to believe good taste is ordained in heaven. This person will mock those who surround themselves with rules, regulations, principles, and analysis, the "syntax of things" as E. E. Cummings puts it, and instead exhibit a whimsical spontaneity, a penetrating (so they believe) intuition, and a free spirit in tune with ebb and flow of life. There are those who might complain about their astounding arrogance, fickleness, unreliability, and the never- ending flow of unshakable and prejudiced opinions delivered with papal authority, but those who complain are (clearly) anal- retentive nit-pickers and don't count. For a total immersion in the aesthetic vision read Oscar Wilde's "The Picture of Dorian Grey". The Illusion of Netzach is projection. We all tend to identify feelings and characteristics in other people which we find in ourselves and when we get it right it is called "empathy" or "intuition"; when we get it wrong it is called "projection", because we are incorrectly projecting our feelings, needs, motives, or desires onto another person and interpreting their behaviour accordingly. Some level of projection is unavoidable, and at best it can be balanced with a critical awareness that it can occur, but projection is insidious, and the strength of feeling associated with a projection can easily overwhelm any intellectual awareness. Projection usually "feels right". One of the most overwhelming forms of projection accompanies sexual desire. Why do I find one person sexually attractive and not another? Why do I find some characteristics in a person sexually attractive but not others? In my own case I discovered that when I put together all the characteristics I found most attractive in a person a consistent picture emerged of an "ideal person", and every person I had ever considered as a possible sexual partner was instantly compared against this template. In fact there was more than one template, more than one ideal, but the number was limited and each template was very clearly defined, and most importantly, each template was internal. My sexual (and often many other feelings) about a person were based on an internal and apparently arbitrary internal template. This was crazy; I found my sexual feelings about a person would change depending on how they dressed or behaved, on how well they "matched the ideal". It became obvious that what I was in love with did not exist outside of myself, and I was trying to find this ideal in everyone else. Each one of these "templates" was a living aspect of myself which I had chosen not to regard as "me", and in compensation I spent much of my time trying to find people to bring these parts to life, like a director auditioning actors and actresses for a part in a new play. If a person previously identified as ideal failed to live up to my notion of how they should be ideally behaving then I would project a fault on them: there was something wrong with *them*! Madness indeed. The Swiss psychologist C. G. Jung [1] recognised this phenomenon and gave these idealised and projected components of our psyche the title "archetype". Jung identified several archetypes, and it is worth mentioning the major and most influential. The Anima is the ideal female archetype. She is part genetic, part cultural, a figure molded by fashion and advertising, an unconscious composite of woman in the abstract. The Anima is common in men, where she can appear with riveting power in dreams and fantasy, a projection brought to life by the not inconsiderable power of the male sexual drive. She might be meek and submissive, seductive and alluring, vampish and dangerous, a cheap slut or an unattainable goddess - there is no "standard anima", but there are many recognisable patterns which can have a powerful hold on particular men. Male sexual fantasy material is amazingly predictable, cliched, unimaginitive and crude, and contains a limited number of steroetyped views of women which are as close to a "lowest common denominator anima" as one is likely to find. The Animus is the ideal male archetype, and much of what is true about the Anima is true of the Animus. There are differences; the predominant quality in the Anima is her appearance and behaviour, while the predominant quality in the Animus is social power and competence. In the interests of sexual equality it is worth mentioning that female romantic fantasy material is amazingly predictable, cliched, unimaginitive and crude, and contains a limited number of stereotype views of men which are as close to a "lowest common denominator animus" as one is likely to find. The Shadow is the projection of "not-me" and contains forbidden or repressed desires and impulses. In most men the Anima is repressed and in most women the Animus is repressed, and so both form a component of the Shadow. The major part of the Shadow however is composed of forbidden impulses, and the Shadow forms a personification of evil. Much of what is considered evil is defined socially and the communal personification of evil as an external force working against humankind (such as Satan) is widespread. The Persona is the mask a person wears as a member of a community when a large proportion of his or her behaviour is defined by a role such as doctor, teacher, manager, accountant, lawyer or whatever. Projection occurs in two ways: firstly, someone may be expected to conform to a role in a particularly rigid or stereotyped way, and so suffer a loss of individuality and probably a degree of misplaced trust or prejudice. Secondly, many people identify with a role to the extent that they carry that role into all aspects of their private lives. This "projection onto self" is a form of identification - see the section on Tiphereth. The archetype of Self at the level of Hod and Netzach is usually projected as an ideal form of person; that is, someone will believe that he or she is highly imperfect creature and it is possible to attain an ideal state of being in which the same person is kind, loving, wise, forgiving, compassionate, in harmony with the Absolute, or whatever. This projection will either fasten on a living or dead person, who then becomes a hero, heroine, guru, or master with grossly inflated abilities, or it fastens on a vision of "myself made perfect". The projected vision of "myself made perfect" is common (almost universal) among those seeking "spiritual development", "esoteric training", and other forms of self-improvement, and in almost every case it is based on an abstract ideal. The person will probably insist that the ideal has existed in certain rare individuals (usually long dead saints and gurus, or someone who lives a long way off whom they haven't met), and that is the sort of person they want to be. It should be comical, but it isn't. There is more to say about this and it will keep till the section on Tiphereth. The klippoth or shell of Netzach is habit and routine. When behaviour, with all its potential for new experiences, new ways of doing things, new relationships, becomes locked into patterns which repeat over and over again, then the life energy, the force aspect of Netzach is withdrawn and all that remains is the dead, empty shell of behaviour. Just as the klippoth of Hod is rigid order, the petrification of one's internal representation of reality, so the klippoth of Netzach is the petrification of behaviour. The God Names of Hod and Netzach are Elohim Tzabaoth and Jehovah Tzabaoth respectively, which mean "God of Armies", but in each case a different word is used for "God". The name "Elohim" is associated with all three sephiroth on the Pillar of Form and represents a feminine (metaphorically speaking) tendency in that aspect of God. The elucidation of God Names can become phenomenally complex and obscure, with long excursions into gematria and textual analysis of the Pentateuch and it is a quagmire I intend to avoid. The Archangels are Raphael and Haniel. The Archangel of Hod is sometimes given as Michael, but I prefer Raphael (Medicine of God) for no other reason than the association of Mercury with medicine and healing; besides, Michael has perfectly good reasons for residing in Tiphereth. This sort of thing can give rise to an amazing amount of hot air when Kabbalists meet; for those who wonder how far back the confusion goes, Robert Fludd (1574-1607) plumped for Raphael, whereas two hundred years later Francis Barrett prefered Michael. The co-founder of the Golden Dawn, S.L. Mathers, went for both depending on which text you read. Kabbalah isn't an orderly subject and those who want to impose too much order on it are falling into the illusion of...I leave this as an exercise to the reader. The Angel Orders are the Beni Elohim and the Elohim. The triad of sephiroth Yesod, Hod and Netzach comprise the triad of "normal consciousness" as we normally experience it in ourselves and most people most of the time. This level of consciousness is intensely magical; try to move away from it for any length of time and you will discover the strength of the force and form sustaining it. It is not an exaggeration to say that most people are completely unable to leave this state, even when they want to, even when they desperately try to. The sephira Tiphereth represents a state of being which unlocks the energy of "normal consciousness" and is the subject of the next section. [1] Jung, C.G, "Aion: Researches into the Phenomenology of the Self", Routledge & Kegan Paul 1974 Copyright Colin Low 1991