One of my biggest frustrations is trying to convince people of the practical benefits of the Qabalah and Gematria, especially when they've already decided to pursue their path without it. While it is true that you can reach your goals without these tools, consider that various fields—such as medicine, law, and masonry—each have their specialized languages. For those of us in the Western Mystery Tradition, the Qabalah and the practice of Gematria serve as the magician's language, offering practical advantages in our spiritual journey.
Please don't think I am saying that Thelema can't be done without understanding Qabalah. It is just a device, but in this particular case, it is an instrument that is used to decipher the works of people who have used it, such as Crowley. Understanding Qabalah can provide valuable insights into the works of these influential figures in our tradition.
Some individuals struggle to separate these concepts from their Old Testament Hebrew roots. I often find that I'm not believed when I assure students that the study of Qabalah and Gematria is not as complex as it may initially seem. With dedication and practice, these concepts become more accessible and less daunting.
The human brain is naturally inclined to seek out patterns. Once you have committed the basic concepts of Qabalistic correspondences to memory, your subconscious mind will recognize it as an invaluable tool and begin to use it automatically. Even if you later decide to stop studying or using it, you will have provided your unconscious mind with a means of communication to leverage in various aspects of your life.
Only then will the aspirant appreciate the advantage of having organized access to magical paradigms, mythological concepts, and archetypes at their fingertips without needing to refer to a book of correspondences.
It is puzzling that some detractors dismiss Qabalah as a mere mental exercise. Many of the people I know were captivated when Benedict Cumberbatch showcased the concept of the "mind palace" in a BBC production. The mind palace is a mnemonic device used to remember details, names, and dates dating back to the Greeks. In contrast, the hermetic Qabalah serves a similar mnemonic purpose but is far more entertaining and user-friendly, making it accessible to all who are willing to learn.
Additionally, some students scoff at the notion of having to put in effort to achieve their goals. This raises an important question: "How can one hope even to begin to understand Crowley's work—and, by extension, Thelema—when Crowley was so clearly skilled in Qabalistic practices?"
Many Variations on A Theme
Before exploring materials on Qabalah, it's essential to clarify a few key points. You'll soon notice that Qabalah varies significantly based on different cultural backgrounds and the specific purposes for which it is studied. Below is a brief overview of these variations.
Kabbalah is a system of numerical correspondences rooted in Judaism and has significantly influenced the teachings of the Western Mystery Tradition. It was used to compose the Pentateuch, which consists of the Books of Moses in the Old Testament. Additionally, some sects continue to use Kabbalah to extract hidden meanings from the Torah.
Caballa refers to the Christian adaptation of the Hebrew Kabbalistic system during the Renaissance. This adaptation serves as a tool for decoding Christian writings and justifying key concepts, such as "the one in three and the three-in-one" — referring to the Father, the Son, and the Holy Ghost — along with various other ideas related to that particular theological framework.
Qabalah refers to what is known as Hermetic Qabalah, which is the focus of this writing. This system evolved from the earlier Cabala when it was enriched with a complex set of correspondences during the European occult revival of the late nineteenth century. Unlike the previous two systems, this version does not relate to any specific holy book. Instead, it serves primarily as a correspondence framework and a highly effective tool for magical interpretation, facilitating both ritual composition and esoteric understanding.
Qaballa refers to the New Aeon English Qabalah or NAEQ. An alphanumerical system establishes correspondences, primarily focused on the Liber AL vel Legis and other Thelemic holy texts. However, limiting this system to English may not fully capture its potential, as many individuals have experienced successful results with sacred books written in other languages that utilize the same alphabet.
Concept
The nature of the Divine is so transcendent that it is indefinable and unknown. Therefore, our approach must focus on identifying what the Divine is not, which can only be achieved through direct experience.
It is important to note that whether one views the Divine as an external being, as the Jews traditionally did, or as an internal source does not affect the Qabalistic model used by Western Hermetic Magicians.
This true essence is referred to as Ain Soph, meaning "without end," and represents an unlimited, omnipresent creative force unbound by space and time.
In its most authentic form, the Ain Sof is so transcendent that it cannot interact directly with the universe. Instead, the Ain Sof operates through ten emanations from this essence, known as the ten sephiroth. You can think of the sephiroth as containers that correspond to various qualities of God.
The sephiroth represent the Creator's qualities, encompassing masculine and feminine attributes. While the sephiroth might be treated as separate deities in certain magical practices, they are, in reality, part of the Whole. They connect with everything in the universe, including human beings. Our magical work resonates through the sephiroth and impacts the entire universe, including the Creator.
Tree of Life
The celestial qualities are organized and represented in a hierarchical diagram called the Qabalistic Tree of Life. Each sphere on this diagram corresponds to a fruit on the Tree. The spheres are referred to as Sephiroth (plural) or Sephirah (singular). This model functions like a filing system, with the spheres acting as drawers containing various human characteristics. Since we are said to be created in the image of the Creator, understanding ourselves can provide insight into understanding the Creator. Whether or not one believes in an actual creator is less important; what truly matters is the organization and interconnection of these qualities and characteristics.
The placement of these features and their interconnectedness holds significant meaning. The Tree of Life diagram illustrates the thirty-two paths created by the ten Sephirot and the twenty-two paths. While there may occasionally be variations in the paths' location, metaphysical tradition presents the Tree consistently, as shown here. This glyph represents the principles operating within both the microcosm and the macrocosm. Ultimately, this model reflects the nature of the cosmos, the mind of the Creator (creatio ex nihilo), and humankind's role.
The Sephiroth
Each of the Sephiroth has various attributions, showing the usefulness of Qabalah in ceremonial magick. For instance, the attributes of Kether, the first Sephirah:
Meaning: The Crown
God Name: Eheieh
Image: Ancient Bearded King (in profile)
Titles: Existence of Existence
Concealed of Concealed
Ancients of Ancients
Primordial Point
The Point Within The Circle
Most High
Macroprosopos
LVX Occulta
LVX Interna
Archangel: Metatron
Order of Angels: Chaioth ha Qadesh, Holy Living
Creatures.
Spiritual Experience: Union with God
Virtue: Completion of The Great Work
Vice: None
Human Chakra: The Cranium
Magical Weapons: The Crown
The Point
The Swastika
Incense and/or Oil: Ambergris
Precious Stone: The Diamond
Plants: Almond Flower
Tarot Cards: The Four Aces
As students, we can use these correspondences to gain experience and discover the techniques that we can employ to formulate our magical rituals or meditations.
The following are the names and placement of the rest of the sephiroth on The Tree.
2. Chokmah: Wisdom
3. Binah: Understanding
4. Chesed: Mercy
5. Geburah: Power
6. Tiphareth: Beauty
7. Netzach: Victory
8. Hod: Splendor
9. Yesod: Foundation
10. Malkuth: Kingdom
The Four Worlds
Four Worlds are the categories of spiritual realms in a descending chain of Existence.
Atziluth: The World of Emanation. In this level, the light of the Ain Sof radiates and unites with its source. It represents pure divinity. Its element is fire and corresponds to Wands in the Tarot. This concentrated power is associated with the Hebrew letter Yod, which symbolizes a seminal drop from the Creator. You can think of Yod as a seed—representing an unformed thought and potential.
Briah: The World of Creation. This level represents the first stage of creation, where souls and angels possess self-awareness but lack physical form. They are not yet corporeal. The element associated with Briah is Water, and Cups symbolize this level. The Hebrew letter Heh is linked to Briah, representing a fertile mind archetype: Thought.
Yetzirah: The World of Formation. This level of creation is concerned with form. It is the realm of ideas and thought forms, where concepts take shape and their potential is explored. The element associated with Yetzirah is Air, and its corresponding tarot suit is Swords. The Hebrew letter that represents this level is Vav.
Assiah: The World of Action represents creation in its physical aspect. The suit of Pentacles is associated with Assiah, and its corresponding Hebrew letter is Final Heh.
The four Worlds illustrate the connection between the Infinite and this domain, highlighting how the soul descends from its origin and ascends back to the Source.
Note: Each of these "worlds" contains its own Tree.
The Three Pillars
The path the magician takes is through the heart of the Tree. The central pillar, known as the Pillar of Balance, is the most sensible way to approach the journey, despite its obstacles. It is important to remember that the map is not the same as the journey itself.
The High Priestess, Trump 2 in the Tarot, stands at the junction of three pillars. To her left is the Pillar of Mercy, and to her right is the Pillar of Severity. She sits on a cube while holding a scroll. This card symbolizes the themes of oppositeness and duality, illustrated by the presence of the two pillars. One of the lessons the Tree represents is to help individuals navigate the tension created by these opposing forces and find harmony. Upon initiating (or incarnating), we must pass between the two polarity columns. We are born and die in a world characterized by duality, and during our time here, the adept must learn to reconcile these opposing aspects.
The Magician card in the Tarot serves as a powerful visual symbol. It represents our entry into a realm of balance and harmony. The two pillars signify the gateway to the spiritual world. With each step along this path, we experience tension. The task at hand is to reconcile that tension.
The three pillars represent the past, present, and future.
Union of Opposites
The universe represents a dynamic interplay of humanity and divinity and the union of male and female. This duality is inherent in our reality and encompasses all things. The "place" or "dwelling" where this union can occur is known as Shekhinah.
Conclusion
This exploration has provided a preliminary glimpse into the structure of the Qabalah and the Tree of Life. I hope this brief overview has sparked your imagination and curiosity or inspired you to delve deeper into the subject, or at the very least, you might look at the books on your shelf in a new light. Studying the Hermetic Qabalah will enhance your skills as a magician and enable your mind to operate more efficiently and quickly than before. The Tree of Life represents the original trickle-down theory of the universe.
Many books are available on the Qabalah, and "Heretic's Guide to Thelema Vol. I" is an excellent introduction for those just starting. I'm not boasting or trying to sell books. Still, the section on the Qabalah in "The Heretic's Guide" offers a straightforward and uncomplicated approach to Qabalah, mythology, and comparative religion for beginners. I encourage you to pick up a copy if anything above needs further clarification.
Here are other recommended readings, listed in no particular order:
The Qabalistic Tarot Book: A Textbook Of Mystical Philosophy
by Robert Wang
Qabalah: A Magical Primer
by John Bonner
Chicken Qabalah
by Lon Milo Duquette
The Mystical Qabalah
by Dion Fortune
Sefer Yetzirah
by Aryeh Kaplan and W. Wynn Westcott