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THE

SECRET
IN

DOCTRINE
ISRAEL

^^^^

THE

SECRET
IN
A
STUDY

DOCTRINE
ISRAEL
OF
ITS
THE

ZOHAR

AND

CONNECTIONS

BY

ARTHUR

EDWARD

WAITE

WITH

FOUR

ILLUSTRATIONS

LONDON

WILLIAM
CATHEDRAL

RIDER
HOUSE,

"

SON,

LIMITED
ROW,

PATERNOSTER

E.G.

Printed

by

Ballantyne,

Hanson Press,

"'

Co.

at

the

Ballantyne

Edinburgh

S- tEB
"

LIBRARY
"'i' a^i

-^

:iT^

FBtl^/O,

UTAH

PREFACE
in The Doctrine and I endeavoured to Kabalah offer a consideration in of the detail of the chief texts the Secret which embody Tradition in Israel, together with some account of the
In
the year Literature

1902

manner

Europe
broadly

in which it influenced Christian scholarship in during the i6th, 17th and i8th centuries, or speaking, from the period of Picus de Mirandula
eve

The publication of the French Revolution. The Book Splendour^ which is of Sepher Ha Zohar^ or of the palmary Kabalistic text, for the firsttime in another language than the original Chaldaic, took place in France between the years 1906 and thus putting into the
until the

1911/

hands

students the best means of judgment of modern large. If there be not at the concerning the tradition at that remains for our present day much agreement in the

very

Franck, interesting literary monograph of Adolphe Kahhale^ published in 1843 ^^^ reprinted entitled La more corrections, in 1892, I believe recently, with some

that I shall be in accord with all scholarship that deserves if I express my concurrence the name when he says that Cohen the later Kabalists, like Isaac de Loria, Abraham
hoc genus omne^ their personal mainly added reveries to that great text and enfeebled it precisely in proportion as they sought to develop and reduce it into
et

Irira

de la Splendeur) Doctrine : la premiere fois sur le texte pour de notes^ par Jean Pauly. CEuvre DE et accotnpagni posthume enti^rement revue^ corrigee et coinpletee.Publiee par les soins de 6 vols. Lafuma-Giraud. Emile Sepher
Ha

Zohar

{Le

Livre

EsoUrique Chaldaique

dds

Israelites.

Traduit

La

Kabbale^

ou

La

Philosophic

Religieuse

des

Hebreux.

Par

Ad.

Franck.

The Secret Doctrine

a

in
I

Israel
am

system

of

the

conventional with

kind.

in the

present

study

few

questions

concerned belonging to

purely criticalscholarship, but in these prefatory remarks in respect of its be said upon a must the Zohar word not the question of date authority or otherwise on
"

indeed

less of determining with the view of discussing, much in the difficult a question, but to shew so interests of clearness that such a question exists. The text itselfbelongs to a period in literature which and still less nothing of chronological importance of the values attaching to personalities in authorship. It is anonymous in respect of its redaction and it is the which and silent as to the circumstances under into the ever it came imputed time of the world when By its hypothesis, circle of Jewish records. growing knew

Rabbi of discourses between Simeon Ben Jochai and other masters of the mystic Law Prophets, of whom and the of the understanding he was leader and chief.^ This is the firstpoint of the In respect of the second and last point, hypothesis. it is a record of the debates which took place between
however,
it is
an

account

who first century of the Christian the era, or the period of the destruction of Jerusalemby I put Vespasian, a.d. 70. aside in this connection

certain

immediate

successors

of

Rabbi

Simeon,

belongs by tradition

to

various
are, as

texts
one

and
part

extracts

or

fragments

may

say, imbedded
at

of in the Zohar,

texts

which introduced

for the

arbitrary points, where they have little or no relation to that which precedes and comes owe the preservation of after. It is to this that we Sepher Ha Bahir^ or certain parts of a work entitled Book Brightness. Their authority has been disputed,
most

of

but
the
^

there Zohar
It should

seems

good ground is a work proper

that he

for believing
of
the

(i) that

early

if Christian

itself,

be observed I suppose, to subject,

either
successors

give

account

is the traditional author of the text in respect of those parts which exceptions his his death or transpired among of of what

after that event.

vi

Preface
centuries, then

antiquity ;
text

or

major was

these items are approximately of similar for a moment that the (2) if we suppose invented at a late period being at or
"

whether by a certain about the end of the 1 3th century Moses de Leon or another, then it seems probable, from the positions assigned to the extracts, that they were brought in from another source. Speaking generally of
"

all the additamenta^ their introduction is so apart from have been attached by a trandesign that they might scriber he they suited his convenience, or when where

The Book of them. of Concealh.mt^ The Greater Holy Synod and The Lesser Holy Synod^ which have been made years available for some less pretentious and unsatisfactory translations by more or

happened

to

come

across

some

into

the Latin version of Rosenroth, are particular instances to the point in this There seems reason no connection. whatsoever why the first should follow one of the closing sections of the Commentary Exodus^ why the second should intervene on

French

and

English,

from

at

early stage of the Commentary on JSlumbers, or the ments third appear at the end of the Zohar, amidst the fragDeuteronomy. It may be said on of a Commentary indeed that the last is that which recounts the death of Simeon Ben Jochai,nd that hence it is an appropriate a
an

the work ; but there is no chronological order to be found in the text as a whole, and in the course early discussions between the Sons of the of many Doctrine, it is evident that the great master of Kabalistic has already passed away. sentences conclusion
to

The

present

study

is in

no

sense

sequel

to

The the

Doctrine and
whole

Literature

ofthe

Kabalah

it approaches

question of view ; but

when

ground

of Zoharic tradition from another point I do not as the same wish it to cover this, it will be occasion might prompt

sufficient at this point to refer those who are concerned to the consideration which I have given therein upon the questions of date and authority in respect of the

vii

The
Zohar/

Secret Doctrine

in Israel

It represents

period, under all reserves knowledge. my own The

French

the views of scholarship at the that are necessary concerning

translation of the Zohar is the work of Jean de Pauly and it has been published posthumously has by Emile Lafuma-Giraud, and completed who

Rabbinical it with the assistance of other personal views of Jean de Pauly on the scholars. The represented antiquity are question of Zoharic whole corrected sufficiently by The Assembly

being his opinion that the three Idras Sanctuary and the Greater and Lesser of the Holy Assemblies or Synods already named are referable M. before Christ. to or third century the second by Lafuma-Giraud that this is rejected all says justly personal conclusion is that the critical learning. His Zohar as a whole embodies very old materials combined that is of modern cisely authorship, which is prewith much own my opinion, as stated in 1902, while this in its turn was the sum merely of preceding scholarly
"
"

judgment,or

reasonable

mean

between

various

conflicting

views. is a literary document I should add that the Zohar It is in the sense that it bears the marks of its making. for the most part, as already indicated, a record of

debates, and I suppose that there has been a never of its authenticity who dared to say champion from notes the spot by taken on that it was compiled its own hypothesis it is Within ear and eye witnesses. mines but an occasional lapsusmemorice detersuch of course, the value of the implied claim in the negative Rabbinical
sense,

just as

we

should

unknown

editor is found

expect antecedently, and the on these occasions reminding

E. Waite: 8vo, pp. xx, Demy the Kabalah. of A.

The

508.

Doctrine See 1902.

and Book

Literature of the Kabalah. III : Source and Authority

viii

Preface
his readers

of

that

which

has

been

written
as

or

said

previously.^ The Zohar

and
"

phantasies as certainly inventions as well as great realities. well as ideas, many I do not know the firstto call it a medley, whether I was description of the things therein, but there is no nearer It represents not only the conflicting regarded as they are.
"

is de omnibus rehus^ if not de quibusdam aliis being

"

it is indeed

of a symposium views developed in the course established subsequently and the occasional harmonies between them, as this or another discussion drew to its but at diff^erent term, stages of the text many irreconcilebe said it cannot able points emerge into prominence, and that the Sons of the Doctrine are left at the close of all less with one in exact unanimity with themselves, much The fact does not signify, and this statement another. (i)that the Zohar might obtain on the simple ground independent texts and (2)does not represent embodies many more an ally ordered system ; but itmay be justified especibe formulated from my own can standpoint, which is a development The briefly thus. work of Secret Doctrine, but the root-matter of that doctrine is presumed can to be familiar throughout, we as understand readily hypothesi initiated therein, ex when the interlocutors are are themselves and not for the elucidation talking among

before an therein. unversed assembly of the subject While the whole Secret Doctrine may be therefore found in the Zohar, it is accidentally rather than systematically. indeed who will question whether the There may be some be adduced therefrom, and for its complete system can
will look. that goes before and does
warrants
no
one

say nothing
1

of what
"

may

all points there is much not pass into expression, to In any case, come the

At

after.

I, 65, where Pauly, De Z., Pt. I, fol. lib; See, for example, the in the text above I have forgets as that Rabbi mentioned scribe is speaking to his intimate disciples and Simeon co-heirs and not writing See also be used by the unprepared a book and the hostile. which may ib.ifol. 200a ; II, 393.
"

ix

The
teaching

Secret Doctrine
Zoharic
Kabalism

in

Israel

a upon given doctrinal can matter only be ascertained by the codification of every This is reference thereto, occurring throughout the texts. I could have wished the task which I have set before me.

of

to

have added some cated considerationof the doctrine, so expliharmonised, in the light of more and general secret

tradition in Christian times, as I understand this and have dealt with it in other writings : but it has been impossible I within the limits assigned to the present undertaking. have not, however, omitted the application, if any, of

tian mind of Chrismysticism in the modern world, which is everywhere and always my real concern and that which I have taken for my I said long ago that the Rabbinical province.
to

Theosophical

Doctrine

in Israel

the

doctors
who know
us

at

in the chairs of the Holy Assemblies are men brothers, and as such it is important to our are to the kind of message which they communicate the present day.

the decade and more than a decade which has intervened since the publication of my previous study, I have travelled if I may venture to so say very far in ature. the search after Secret Doctrine, itssymbolism and its literIn
"

"

There which has

is naturally

something

to

correct

within the measures something on points of fact, something in points of view, to when tunity opporand if an and these things will be seen The Doctrine and in the future. Meanwhile arises

preceded

in that of Kabalism,

Literature
as

ofthe

Kahalah

may

the
as

corrections here
more

continue intimated are

to serve
not

nature,

far

concerns

especially for the unadvanced in the Secret Tradition

itspurpose, vital in their So student.

Israel, I have

Several departments belonging here. term reached my have been in to the same subject other places and times dealt with in earlier works ; that which remains is the Hermetic side of transmission, properly so called, by The decoding the great texts of alchemy. which I mean

of this symbolism

in any complete
X

sense

presents

extra-

Preface
difficulties, and it may well be that several years therefore will elapse before the task is finished. I am I mention indicating only that which is my next concern.

ordinary

these personal

matters, extraneous

asking
to

to

be forgiven

beforehand

for what It is not

seems
so

in reality.

and now. The Secret Doctrine in Israel is

my

subject

here

in part of a long series undertaken with one object view, being the demonstration of a great experiment which has been always in the world but has assumed particular forms

during the Christian centuries the literature of the Holy Graal, the texts of Hermetic Art, the pageant of the Rosy I have Cross, the symbolism and ceremonies of Masonry.
"

intimated
are reason arose

elsewhere
extent
a

that the books

to

some

that they are in Christian times.

of Zoharic Kabalism witness apart, if only for the obvious Christian evidence, though not they
witness in the open world period has been that of Christian The
more

throughout

the whole mystic literature. There is one point

so

which be
no

it

seems

desirable

to

misconception as to the nature of the present study ; it does not pretend to contain direct translation anywhere, save and except in those instances which rare are as such by means marked of mention, that there may

quotation

work of critical analysis and for the exposition of Zoharic doctrine on the collation indicated by the teachings of its sections, several subjects for the specific purpose of and this has been attempted

commas

; it is

all there lies a single each and radical and essential thesis which is spoken of in general It is this thesis which terms as the Mystery of Faith. constitutes the vital part of the Secret Doctrine in Israel.

proving

that

behind

XI

CONTENTS
CHAP.

I. The

Early

Students

of

Kabalism

II. The

Hidden

Church God

of

Israel

III. The
IV.
V.

Majesty

of

in

Kabalism

27 52

The

Doctrine

of

Cosmology
Earthly
Paradise

The

Myth

of

the

69

VI.

The

Serpent,
OF
THE

Son
Angels

of

the

Morning,

and

Fall
80

VII.

The

Fall

of

Man

91
the

VIII.

The

Legend

of

Deluge

107
115
the

IX.

The

Covenant
Moses,

with

Abraham

X.

Of
The

the

Master

of

Law

123

XL

Temples

in

Jerusalem
Messiah

135
141

XII.

The

Coming
Soul

of

XIII.

The

in

Kabalism

152

XIV.
XV.

The

Doctrine

concerning

Sheol

173
133

Concerning
The Mystery

Resurrection

XVI.

of

Shekinah

190

XVII.

The

Mystery

of

Sex

235

xiii

The
CHAP.

Secret Doctrine
Sciences
of

in Israel
PAGE

XVIII. XIX.
XX.

The

Occult

270
Kabalism Elements Theosophy
.
.

Developments
The

Later

.284
.

Alleged

Christian
on

292 309

XXI.

Conclusion

Jewish

INDEX

325

XIV

ILLUSTRATIONS

PLATE
The

I
.

Sacred
Shewing
the Four

Tree the

of

the

Sephiroth

Frontispiece

of the Divine Principles through emanation from their Hidden Worlds Source of Kabalism
This

in A'in-Soph.

diagram

Great

the text of the Zohar and and Holy Assembly,

establishes a harmony proper, The Secret Book,

The

tween beThe

Little Holy

Assembly.

In its fundamental Figure

the

understanding,
or

the full length

Human
on

created represents from side, which male

latent

generated

intelligence
the female

is produced

side,
of

to the Legend therein, according originally female The Paradise and the Zohar. side is shewn because Malkuth, Name, the He final of the Sacred

in
or

into manifestation on She earth. is the Path of Liberation for those who are born under Written Law, and she symbolises that which is within the it, namely, the Traditional or Oral Law, through which into Divine Union. man returns
Shekinah,
came

down

PLATE

II
to later

FACING
PAGE

The

Sephirotic Reproduced

System,
from

according

Kabalism
:

38

Athanasius

Kircher

CEdipus

yEgyptiacus,
linens.

Tomus
as

It is described

Secundus, section Cabala Iconismus totius Cabalce

Hebrceorum.
summam
con-

PLATE
The

III
66

Sephiroth Reproduced
Cocelum

in

Circles

from

Johannes Christophorus
1679,

Steebius

Sephiroticum, Mayence
antiquum

^^^

described

as

Schema

Coeli Sephirotici.
XV

The

Secret Doctrine
PLATE

in Israel

IV

FACINS
PAGE

Summary

of

the

Christian
from

Kabalah
Khunrath

....

292
:

Reproduced
atrum

Heinrich

AmphitheIt exhibits Sephiroth

A Sapientice.LterncE^ Hanover

1609.

the Cosmic

and

Christ encompassed the Divine Names.

by

the

Ten

XVI

THE

SECRET
IN

DOCTRINE
ISRAEL

CHAPTER
THE

I
OF KABALISM

EARLY

STUDENTS

The

rumour

from
heard

fortune signal piece of good he purchased, befell Picus de Mirandula when which Israelite, certain strange codices in from an unknown into his hands and manuscript, but nothing which came likely to lie of the past was proved to be a treasure his own on part, while this artist of the unnoticed a trumpet of fame for anything announced schools was
a

time of first through

great literature which in Jewry may immemorial

of

had
not

subsisted been have

by his voice during the brilliant,too few years that he his attainments carried the quest of learning and the proof of He was himself from place to place in Europe. the pupil in Jewish philosophy of Elias del Medigo, two filled a chair at Padua treatises at who and wrote
the instance of Picus, in 1481-82, Prophecy,
one

being

on seems

like its comHebrew, panion and was unprinted but this Substantia Orbis^ the work De of 1485, It was in 1629. at Basle also edited with a appeared by Isaac Reggio so at republished commentary and

which written in

the Intellect and on to have remained

Vienna

in 1833. Picus de Mirandula

wrote
means

day, for he
was

by

no

critic of his the vanity of astrology ; but it upon a period which debated the authority
was

in

some

sense

"The Secret Doctrine

of works

in Israel

referred to antiquity, either by repute or by the stillless concerned simple audacity of claim, while it was I believe that with polemics on questions of authorship. have 1 have mentioned elsewhere how perilous it would
seemed then to have entered such a field of research. To deny in the particular case that the Zohar embodies Ben Jochaimight the actual discourses of Rabbi Simeon
have been
tantamount
"

the Pentateuch
a vast opened have suggested

suspecting the authorship of by which I mean have that it would might speculative horizon, so that one

to

the other. far away, when There came a not time, and it was the treasure of Picus was questioned, when people began a false to distinguish between and a true Zohar, the first
as unsomething in respect of age and value. The distinction demonstrable remains at a high point in the world of speculation, because no one has heard of the second ; it might not be

the work of one late 13th century,

Moses
and the

de Leon,
second
as

belonging

to

the

that worth while to mention it in the present place save it gives the opportunity of stating that the manuscript purchased by Picus represented the identical work which for six centuries and over has been known under the

of the codices published in 1651 by the French bibliographer GaiFarel,^ and in the recent translation of its instalments are to the various the Zohar appended
name

of Sepher Ha acquired by him was

Zohar.

An

index

There innumerable are sections. mistaken references, but the index reflects the text ; what is missing in items referred to one section may be found sometimes in another, and though
"

the pains of GafFarel

can

in

no
"

summary representative as an attempted is no there the shadow of question that the treasures know Picus are we the distinctive those which under
*

wise be called it is not even

Jacobus
est
usus

Gaffarel

quibus

Joannes

Codicmn Picus,

Cabbalisticorum manuscriptorum Index ^ Mirandulanus, Comes

1651.
2

The
name

Early

Students

of

Kabalism
text

There is no alternative of Zohar. differentiation given above is a mendacity deceive no one.^ The contribution of Picus de Mirandula

and

the
can

which
to

ledge the knowto

of the Zohar
extent

in Europe

does

not

exceed

the simple considerable Latin theses, translated in my previous work, cannot short be termed representative, nor can anything else from his It remains that he was the first Christian into pen.
whose hands the work it seems to have been
came

fact of its existence.

any His

in any form

whatsoever,

and
was

represented tions.2 We

ediknow shall never under what circumstances these appeared at their several dates,^ and so far as I have been able to trace the bibliography of Kabalism, it does not appear that there is any earlier codex in manuscript.
As
was

later

on

that authoritative form which by the Cremona and Mantua

he

was

the first to
postulate

the first

to

the volumes, so Picus incorporated that the Zohar

see

are elements which capable of a Christian construction I shall deal with this at the close of the to there will be something present study, when say fact that the Christian predisposition of which on the

many

Richard through Vieux Testament. It is of course Specimen does not question that the statement above within possibility mentioned long after at Mantua the claims of the work and Cremona, published by Moses but indicates that there was de Leon a false Zohar circulated
enough, the report

Curiously

Simon, See G.

the well-known C. Sommer :

author

us reached of Hist. Critique du Theologice SohariccB.

has

and
^

in 1558 and that of Cremona appeared latter is called bibliographically The almost 1558-60. coincidentally it contains certain tracts and fragments because the Great Zohar which found in the Mantua are the latter has been not edition, whence named Other editions are those of Dublin, 1623 ; Amsterdam, the Little Zohar. 1714 and 1736; and Venice, with the date of 1805 ; Constantinople,
"

now unknown. presumably The edition of Mantua

which
*

I The

am

the auspices appeared under of R. Meir ben Ephraim de Patavio and R. Jacob ben Napthali de Gazulo. See Julius Bartolocci Bibliotheca Rabbinica^ vol. iv, p. 416, col. 2, Rome, : Magna however, See lb., p. 15, col. 2. They were, the printers merely. 1693. * See his Heptaplum^ a sevenfold exposition concerning the six days Opera^ 1572. of Genesis.
"

unacquainted. Mantua edition

The
Mirandula
may

Secret Doctrine

in Israel
"

be called the prototype has been almost dedication the predisposition, the without exception indeed, of the literatiwho came after him, up to and have including those who translated and edited the
"

Picus passed away in his youth, ^ or there indications which lend colour to the possible realisaare tion dream Latin pontificate itself, that the of his great in the person of Pope Julius, ear might have lent an to Israel to his eloquence approach and done something
French
text.

from

to
a

the standpoint of Christianity in Kabalism.^ began Well, it was that the work after this manner in Europe, be known like and there passed something
name

pose purhe who translated The Sepher Tetzirah for the firsttime into Latin, and thus introduced to the curious and learned of Europe the root the doctrine of the of all Kabalism concerning Sephiroth^ the powers and virtues of the twenty-two

the next century away, after which is that of William Postel. It was

to

our

Hebrew

letters and the mystery which resides in numbers. I must is like that not say that The Book ofFormation legendary grain of mustard which grows into a vast tree,

its development the Zohar is in no sense except in so far as letters and numerations are concerned ; but it ranks as the primitive text of theosophical doctrine in

because

Israel,and the contribution of Postel to our to more our much minute as it is seems
"

knowledge

"

the and almost sporadic Postel is credited by tradition with a listica of Picus. translation of the Sepher Ha Zohar which would be a rare
1
^

detached

purpose than Conclusiones Kabha-

He The

died at Florence

in 1492.

by Picus de Mirandula led observed points of correspondence him to infer that the Zohar contains : (i)TheDoctrineof the Holy Trinity, as the Fall of (2) The Fall of the Angels, (3) Original sin, understood The incarnation of the Divine The Man, (4) (5) necessity of redemption, in respect is to Word. With certain reserves of the Trinity, and what be be the by Divine understood found in the text, but
are not only to therein, and yet of continual to the period regard about the work, having that it has received from the slight tincture

Incarnation,

these

doctrines

are

recurrence

most surprising thing its origin, is the very of Christianity in the midst of which

it originated

and

developed.

The Early
treasure

Students
come

of

Kabalism

into existence or been maintained the therein.^ I do not know how or with whom but some years since it took a very attractive story arose,

had it

ever

strong hold

of French students and there was a great research after it,terminating as might have basis been expected. There is, however, rather more for the attempt than mere legend, as it is impossible to work, or Clavis Abscondiread Postel's most memorable
on

the

mind

sorum^

have been acquainted without inferring that he must with the text, and might, therefore, by bare possibility, have undertaken such a task.^ It speaks of the soul of the Mediator as the first creature of God and the Law,
the reconciler of the universe, referred to the Sephira Binah^ which titles and which local habitation are those It is too early in of Shekinah, according to the Zohar.^ inquiry to dwell upon this point, for much our attaches

thereto which will be considered at later stages. This is by no means the only direction in which Postel connects with the chief text of the Secret Tradition in Israel, but part to have established the fact without enlarging thereon. Between the period of Mirandula and that of William Postel I have given some space in my previous work it is sufficient on
my

the names it has been

to

of Cornelius Agrippa

that the only to shew especially with the practical Kabalah Divine Names, mysteries of numbers,

and Paracelsus, but first connects more

so

drawn and demons, other than the Zohar

^

for the most ; while in respect of the second

called, powers of doctrines of angels sources part from

his

is said to have caused the Zohar to be translated Picus de Mirandula into Latin, or alternatively a Latin version was one of the manuscripts into his possession by purchase from the unknown came Jew. which ^ The legend of a Latin version is recurrent. A French gentleman is supposed to have a copy in 1890, paying of Lyons many purchased thousands of francs, and a translation is also ascribed to Gui de Viterbi. in the notion There is nothing improbable have been so that it may be in hiding somewhere, I do not put much though rendered, and may
value
*

as

on the Lyons story. Later Kabalism regarded Adam the pre-existent soul of Messiah.

Kadmon,

the Great

Countenance

The
use

Secret Doctrine

in Israel

Kabalah has no of the word connection with any theosophy of Jewry. Contemporary John Reuchlin with Postel there was Capnion, who dedicated his three books entitled T"e or Arte Cabalistica to Leo His work X. scribed may be best deas a

study

expected by Israel I am not actually certain, but I believe name that he was the firstto point out that the Hebrew of formed of the consonants was mn'' with Jesus of Jehovah
to shew which was had already come.
was
=
"

of Messianic that He who

doctrine, the

of object

i.e, Jehosthe addition of the second letter Shin = rwn" huah. He quotes a large number of post-Zoharic writers Kabalism, but does not mention the Zohar, at least by on Reuchlin Verho Mirifico. Belonging name.-^ wrote also De

the same period Galatinus, an Italian convert

to

as

Reuchlin, there from Jewry,the

was

Petrus

De

Arcanis Catholics

drawn Veritatis^

from

Kabalism

into twelve great books in the between himself, a certain Hogostratus

"

author of the texts of form of a debate

of whom
a

I know

little otherwise

work of much learning than the greater extent and considerable books of the last writer and it does mention the Zohar,
"

and

Reuchlin.

It is

more

There are cluded inthese works, several editions of both and they are Cabalisticce Scripin the collection of Pistorius entitled, Artis tores, Tomus Primus, but the if that was the limit second volume intended never This publication belongs to the year 1587. appeared.
1
"
"

Petri De Veritatis, Libri Arcanis Catholics Galatini : XII, in this edition is followed The text by Reuchlin De Arte : 1672. Cabalistica. It is of course itselfhaving been a reprint, the work completed in 1516, according to its colophon. Those can who suffer its by its reading, even The at this day. prolixity will not be unrepaid in respect of the twelve books is worth analysis of contents giving : (i) Tracts of the Talmud InTrinity of Divine Persons carnation ; (3) The ; (2)The

First Advent ; (4) The of the Son of God Argument has not come Messiah that the Jewish Redemption Blessed Virgin ; (7) The of Mankind

the Messiah ; (9)Rejection of the Jews and Institution of the New Law; (11)The Passing of the Old Law ; Galatinus is supposed to have a (12)The Second Advent. possessed Ben Huziel or the lost Targutn copy of of Jonathan chaldaic paraphrase i,e. prophets, ":c. books of the Old Testament on the hagiographical I., c. 3. Op, cit.,Book

; (5)The of Messiah is confuted; (6) The Mysteries con; (8) cerning Call of the Gentiles ;

(10)The

"

The
but
not

Early

Students

of

Kabalism
This

also is a its own

A

first-hand acquaintance. much study of Messianic doctrine and is masterly kind. shewing
name

after

of importance is Paulus Riccius, who to Christianity, but his work was another Jewishconvert CelestialAgriculture ^ did not exercise any considerable on influence. He wrote on the Law also Statera Prudentum
third

of Moses,
on

Christ and the Gospel, but the work was condemned, including one and a number of other treatises, berg the dogmas of the Kabalists, which appeared at Nuremin 1523.
It would
"

bibliographical interest to make be of some listof these early students a complete of Alabaster, GasKircher, and parellus, Athanasius above all of Knorr
"
"

von

rabbinical bibliographies of Wolf, in his editor and successor Bartolocci and Imbonatus, tirely research, offer materials for the purpose : but it is enI must hold it sufficient to outside our
Rosenroth.
The

subject.

have established the fact that there was a succession of to was scholarship, and that its chief or early concern unfold the Christian elements which it discerned in the Secret Doctrine of Israel, above all in the Zohar and in

the

Jewishliterature which
^

arose

therefrom.

This

is the first text given in the collection of Pistorius.

CHAPTER
THE

II
OF
ISRAEL

HIDDEN

CHURCH

A
as

in Israel, of the Secret Doctrine or Theosophy it is embodied in the great Book ofthe Zohar^ might be
STUDY

of several plans, and while in object particularising at length those which it is not intended to adopt, I feel it right to mention to be the most course that which may seem natural it is set aside. A explain why of all, so that I may
made there assuredly be no can
any

on

one

analysis of the salient points in unpretending respect of doctrine, designed to throw a light of Secret Tradition on the faith of the Old Covenant, as this is simple

and

found

garded canonical Scriptures, might be reTo some as preferable before any other design. lines, it would extent take, for example, along my own the myth of the Earthly Paradise and shew how this is
in the

Hebrew

interpreted by the mind

story of creation
as

it would take the of the Zohar; by recited in Genesis and, whether

quotation or light is cast

manner analysis, would ascertain what of forward in respect of the thereon ; and so Law Mount Sinai, the building of the on promulgated First and Second Temples and the Messianic expectation.

But

seeing that the Zohar

is by its

own

arrangement

teuch, of studies in the five books of the Pentait would treat these texts point by point under the heads which I have indicated, and present a digest of the

long succession

commentaries, As I wish to
well
state

the aspect of commentary. maintaining deal honestly with my as readers, I may be considered very that such a design would

sensible and practical by a number of serious persons. This notwithstanding, if it had been possible, I should have neglected to earn the kind of commendation which
8

The

Hidden

Church

of

Israel

have been in a position to bestow, were the they would it been the task performed to their satisfaction. Had only course sent open, I should not have undertaken the preness. study, because it would have been none of my busihappens, however, that it is not possible, loose and elusive because the Zohar is much too firstly, to present it in an as a on the Pentateuch commentary intelligiblemanner cause under this guise ; and, secondly, beIt
so

the peculiar nature of its exegesis would prove an insuperable rock of offence for those to whom the work in such case I have therehave been addressed. fore would
"
"

from the one the subject point of view approached in the one way is important to my own mind and which that is possible, having regard to the nature of the work. I have taken it as it is essentially, namely, a store-house of
Secret Doctrine, Doctrine and

for the

use

of students
so

hand

"

I propose to present it, in all its important aspects

" "

to

of Secret speak, at first

already mentioned tion, upon other forms of the Secret Tradias these have been presented in earlier and more ambitious writings with which I have been concerned in
" "

ascertaining as if indeed any

for the purpose of what light it casts

"

is the keynote in respect of my whole research, and if there be another which is second only in thereto it is to learn whether the Secret Doctrine Israel must mark, remain with us merely as an historical landthe

past.

Here

or

whether

which, when
us as

it conveys an understanding considered in its true light, is of

of things
moment to

the circle of complete I will add that the plan thus these preliminary remarks, to include all that outlined will be found in the outcome is of importance in the alternative scheme that I have
mystics
now.

here and

To

mount paraOld Covenant, no the aegis of the in large event vital phase of scriptural tradition and no the history of Israel about which we shall not learn in due course, There and fully, the mind of the Zohar.

mentioned, for by the doctrine under

nature

of the

case

there is

no

'The Secret Doctrine

is one

in

Israel

clear well to make which it may seem hereafter an as a point of fact : I shall neither assume acquaintance in my readers with the Secret Tradition in Israel on which account I have reduced technical expressions

thing

more

"

1 producing a kind of proam nor legomenon minimum is intended to the Book of the Zohar which they have recourse primarily to facilitateresearch when to that work itself. After due allowance has been made for the predilection and enthusiasms of a mystic who has
to
a
"

taken the business of the Secret Tradition into his heart I address will be of hearts, I shall be glad if those whom to believe on content my testimony that the Zohar is one of the great books of the world, one also which stands

alone have

itself; but I to and is comparable nothing save intention of recommending it to their particular no In the French and earnest consideration at full length. translation it contains, roughly speaking, about 1,250,000 six very large volumes, words, distributed throughout and in the absence of a special dedication it will prove
frankly unreadable, vexatious I am to the last degree.
even

and

giving an on essence things which the great subjects its concern of a of material. careful collation has lifted out of the mass Beyond these there is all the drift and scattermeal of its beyond the garden of the speculation, like a vast waste wise, arid as a field of quest, arbitrary beyond words as
"

irritating perhaps account of its

"

as thesis and ridiculous at every exegesis, out of all reason I am turn ing confusand corner of the streets of thought. images or mixing metaphors rather of set purpose, to produce the kind of effect which is fittingto the kind of

subject.If

the Zohar may be likened otherwise to a temple of learning, then for all ordinary critical minds hope, its porch are: inscribed on "Abandon the words
all ye who
enter

here."

In

to justice

furnishing the necessary Aramaic text which is paged identically in the epochtranslamaking editions, and, secondly, to the French
10

ever, howmyself I am, references, firstly,to the

The

Hidden

Church

of

Israel
may
root-

tion, so that those who wish to check my statements have full opportunities in their hands. In attempting to educe from the Zohar the
matter

of the Secret Doctrine which it claims to embody, brought very quickly to a pause by the fact not we are inconsistencies characteristic of the text merely of many large in a variety of lesser respects, but of the obat vious in which the great record seems manner ually continat

issue with itself over

to

matters
"

It is easy
whether but one
or

allow for those cases few in which the doctors

"

of prime importance. and they are comparativel

correct
one

another,

agreement subsequently ; diable seems continually with irremein establishing clear issues, though variation over the simple fact at this early stage there will be no occasion it only to indicate my tention inI mention to cite instances. forward in our to find as we move research
"

not

they reach an be dealing to

"

that possible, between statements There two are things, however, exclude one another. be made from the beginning : for which allowance must
a

middle

way, wherever

is the distinction of aspects, and then a reconciliation in the middle way as by so not may be possible much
one
"

counterchecking allowing for the point of view; another arises from the fact that the content of the Zohar is made up of materials belonging difficultto deal to different dates, and this is much more
means

of checking

and

"

with, because the Secret Doctrine of Israel should be in harmony with itself whatever the period.^ Where either deal with cases individually, and it is this must arises we
"

necessity which will tend to swell the annotations much beyond any limit that I could have desired on my own part. Secret In the last resource we must recognise that the in all directions because Doctrine issues in a mystery
in other cryptic literatures and especially that of alchemy key, the house find something a serve as will which of does not mean its treasures, that every point mystery which will give up of symbolism shall find will be placed of necessity in our hands, but we the principle at work and the true subject.
Here,
as
" "

if

we

can

II

"The Secret Doctrine

there is no
so

in

Israel

place

at

which

it enters
are

that the adequate When things appear

materials
mutually

into expression fully, in our hands. never

commonly decide

or

it will be little to
them
seems

our
a

purpose

if

we

exclusive, that one of

preferential claim, but we may get if we can find a point of coincidence between to our term the things which they tend to intimate, though they are scarcely expressed by any/
to

have

According

to

the

form

I will proceed now to The Book Zohar by affirming that I am approaching ofthe from a standpoint heretofore unattempted in the whole history of Kabalistic literature and criticism, so that I as am usual without precedents, while I am also without

bolism, of another school of symopen the Lodge of Research

is The any specific intention of creating them. remark in favour of in a sense helpful, because those who are established ways and notions can take their proper warning in so far as it before they go further. And again,

is possible, I should wish to exclude from the auditorium all those who understand the Scientia Kabalistica as an art consecrating and using talismans and amulets, as a of Divine magical mystery concerning the power Names, or as the root matter of grimoires and ceremonial

of making,

I can at least tell them that they rituals of evocation.^ if they go elsewhere will be saved from disappointment for enlightenment : this is no guide to the perplexed in

I mention because the paths of occult arts. this matter there is a debased Kabalism, improperly so called, which
frivolous example arise in of disparities which but The everywhere astrology, proper condemns Shepherd^ a tract inserted at different points of the text, acknowFaithful ledges III, 191. Z., Pt. II, fol. 42a ; De Pauly, one of its root principles. ^ I do not refer here to what is sometimes Practical Kabala, called the in which are included the artificial methods Notaricon and of Gematria, Temura, I have said all which are principles of exegetical interpretation. on that is necessary this subjectin my earlier study, and they are apart The reader may from the present concern. consult also Dr. VV. Wynn Westcott Introduction These to the Kabalah^ are : An methods 19 10. Magical Kabalah, be left unsettled ; the antiquity must old ; about the regarding its folly and iniquity there is no question. give this way, the
To almost Zohar
a
"

12

The

Hidden

Church

of

Israel

deals in these putative mysteries and claims some roots in the past, as ifit belonged to the old tradition of Israel a reflection. The mind of the Zohar when it is not even on the of the occult sciences will be shewn
"

be no the end of this study, so that there may it at I mention of quest. mistake hereon at the term this initial stage, so that there may be no mistake now. towards
I have termed the present chapter The Hidden Church it is not in the sense of suggesting that of Israel^ but less that there there was any formal incorporation,^ much in use were secret among religious rites and ceremonies
a an entirely inward, spiritual of adepts ; it was and mystic church, for all purposes of which the oflicial forms of the external Holy Assembly would have been held to be of sufficient efficacy,had the Temple, during into existence, the period when the Zoharic records came

subject

company

stood
reason

at

as Jerusalem,

written word ; it was developed sometimes if to deepen its meaning as and it void within its own to make extend its office, never in the place to which it belonged.^ Our or measures literal
or

that the inseparable from the

is ^

it did in the days Secret Doctrine was

of old.

One

judged to

be

do meet of occasional instances, with a number College formed a the suggestion of which is almost as if the colleagues looks as if there were Sometimes it even Initiates. cerea almost monial of Z., Pt. I, fol. imparting See, for example, manner of mysteries. Pauly, II, 124. De Again, it is said that the mysteries were 133a; in the hearts of those who comthem secretly and municated possessed guarded For further Ib.^ fol. 96b ; I, 55c. secretly to each other. that shewing allusions, see ib.^ fol. 133a; II, 124 ; ib.,fol. 155b ; II, 212, known familiar to by one was was not always of the adepts what III, 3b; ib., 14a; III, 61; ib.^ fol. i68a; ib.^ Pt. II, fol. 8b; another; IV, 116; ib., Pt. Ill, fol. 187a; V, 490. ^ In illustration of this, there is one says that the similitude which Written Doctrine is the candle or lamp, while the flame is the Oral Law. Pauly, IV, 112. Z., Pt. II, fol. i66a ; De * The that the written word thesis was of Scripture, in every passage The however, was the word the living God. of and syllable, meanings, but they are to three : (i) the historical were many, usually reduced to the Court sense, ; (2) the moral corresponds of the Temple which
At the
same

time

we

"

sense,

which

answers which is in analogy

to

the

Holy

Place

; and

(3)the

mystical

sense,

with the Holy

of Holies.

13

The

Secret Doctrine
to

in

Israel

ascertain what is established in the Zohar concerning the fact of the Secret Doctrine ; we must then take in succession the chief points of intimation on external doctrine and religion in Jewry, as so

firsttask is therefore

of that tradition respecting each and all. find if this indeed be possible ^ must from which the tradition has a central root whether has grown the great tree of the concealed knowledge I have said how far we as and also up ; whether
elicitthe Lastly, we
to
sense
"

"

"

"

are

concerned

or

I must therein as mystics add that while important and vital, the last point is obviously the most it can only be reached by the mediation of the two others. The
Doctrine

even perhaps of this day.

should

be

integrated

question is therefore

as

to

and under what terms broadly and generally, a method It is of course, records. of interpreting Scripture,^ but so far as this expression in an is to be understood as an ordinary sense actual
"
"

the fact of the Secret it is mentioned in the

and logical construction of the letter the interpretation, I have indicated already, is of no value, for the most as It is,however, to be understood part. after a mode of its own, and in the light of this it signifies little that the Doctrine, in respect of exegesis, is often arbitrary
if I add in this place that, since I am have as been no not such, there would concerned with compilations if I had not satisfied myself: for the present work excuse (i)that such be set forth clearly. can This has a root exists, and (2)that its nature been implied already in several places. ^ is also extracted Doctrine The from of the Secret symbolism far from Scriptural words seem the phrases and antecedently which " it is used sometimes The in the Talmud, is as waters," mark. word " Secret Doctrine, David Create : to signify the and when said cried " heart, O God, and renew in me me a right spirit within a clean (Ps.ii, for his heart to be opened by the study of divine he was praying 12), So also it is said : " Let the waters be the heaven under mysteries. into one to the together (Gen. i, 9). The waters refer place" gathered Israel, whose designates Secret Doctrine, the one place soul and in the words, from Scripture depends to which that region alludes " from His place" (Ezek. ii, Blessed be the glory of the Lord 12). The " " from His place "glory below and of the Lord" signifies the Shekinah the Shekinah above. signifies
It is perhaps
^

just to

myself

14

The
to

Hidden

Church

of

Israel

"

the last degree ; one scarcely expect it to be would And otherwise, having regard to the Rabbinical mind. the great point is that the mills of those lesser gods who are called Sons of the Doctrine ground out great things in their processes pure and precious jewels the spirit of dust and many as well as much rough stones from the
"

which they passed through their mills. It is only if casually that the word interpretation ^ can be held as to apply in any solid sense : the Secret Doctrine is rather below the sense the sense which is found in the literal if one story were as the obverse side written on word
matter
"

of the parchment
is
not
an

exact

clearly enough said from time

side. This and another on the reverse but it gives my comparison, meaning for the purpose. There are hard things
to

time

about
too
a

they

must

is well was that which within and without illustrated^ by a similitude which says that those who interpret Scripture according to the literal sense set the Sacred King and His Bride upon an ass, while those who mount them understand it according to a mystic sense ^ This notwithstanding, the two belong nobly on a horse.
to

always between

be taken precious, if only

not

as

sense the outward and for the letter was seriously, vesture ; but the difference

another, because the Written Law is completed by that which is traditional,* and the latter issues from the
one
^

of interpretation is often exceedingly simple : for example, is explicable by any reference up out of the ground coming together, the other being confused vegetation, the one and symbolical In Ps. Ixxxv, ii, it is said that and either taken to explain the other. " truth shall spring out of the earth," and literal grass is held therefore
The
canon

to vegetation

to signify truth.

The Zohar it says that the Oral illustration when gives another Pauly, Law. Z., Pt. Ill, fol. 23a; Law Written De the enlightens V, 61. " VI, 47. z.,Pt. 111,275b; * is designated in another The Written Law place under the name is called earth. heaven, while the Oral Law On the surface this of sense more somewhat appears and intention, but obvious against the in virtue of correis signified may be an obscure counterchange what spondences

Zoharic

between things above and below, and doctrine. lb., Pt. I, fol. 247b ; II, 578.
"

this is

recurring

15

The
former
as

Secret Doctrine
was

in

Israel
man :

woman

brought
with by

forth from

it

can

exist only
serves

in union
"

enlighten the root shall see at the proper time that chief among is that Jehovah is one in a sense doctrines with Elohim is very far from the theological understanding which of Scripture ; but it is held also that the Written Law is the image

to

Law, the Written the hypothesis at

this it least. We and

as of Jehovah, the Oral Law is of Elohim, meaning the Holy Shekinah, from which it would follow that at heart they are two and the same aspects of one Law. That is oral is called the voice of the which from the side of mercy ; it is turtle,^ and it comes

is the dry,^ also the green wood, while the literal Law coming from the side of judgment. But as a further instance of the unity in both it is laid down that there hidden and concealed are three things which are at once
"

vulgar sees man only the material side, but the initiate discerns also that which is buried within it. In virtue of this bond of union, we meet with intimations occasionally in
which that seem applied to the one referable It is said, for example, that the rather^ to the other. is above and that which is Oral below, as Written Law also that the former penetrates and fructifiesthe latter.*
terms
are

being

God,

the

Law

and

Israel itself. The

is without seems, a manifestation of that which is a sense also in which the Law

That

which

however,

to

be

is within, though
was

clearly there

regarded
to

high ; but this I should the Oral Law passes into

on
^

understand

expression

written signify that into here and

as

Pauly, Z., Pt. Ill, fol. 4b. ; De V, 9. Ib.^ fol. 27b, and V, 76. ^ Golden Legend^ to the rabbi in Longfellow's According all Bible is a strong wine ; but according lore is water to the Zohar, and Mishna is not water it is the Written Law which is wine ; the Oral, however, is the lesser, the other is the greater I conclude but milk. that the one See Z., Pt. I, fol. to the voice of the Doctrine. salvation, according
^

240a;
*

and

II, 549. Z., Pt. II, fol. 200a; IV, 208.

De

Pauly,

IV, 200;

also Z., Pt. II, fol. 206a

16

l^he Hidden

Church

of

Israel

conclude upon these analogies : realisation there. To the manifested part bears no comparison with that which is contained within ; that which is essential is called the its body and Soul of Scripture ; the commandments are the tales are the garments thereof. This is in the world below, while in that which is above the Ancient of Days is the soul of soul in the Law ; the soul is that mystery which is called the Beauty of Israel ; the body is the
is heaven of the Elect ; while the vesture tends and its region. Cursed be he, says the text,^ who preScripture have no other meaning that the recitalsof the surface. Scripture, if than that which appears on the case, would not be the Law this were of Truth, the Holy Law precious than and the Perfect Witness, more If it contained only simple stories and gold and jewels. as of Esau, Hagar, Laban such vulgar elements and
"

Community

be possible to produce something better, apart from all inspiration, after the manner of books ; but the truth is that every word of profane Scripture enshrines a supreme is capable mystery, and Balaam's
ass
"

it would

of sixty methods

of interpretation.^ This is a characteristic but every one has followed the who extravagance,

how manifold it is, and knows quest of the mystic sense doubt it has been testified that the original hence no load for seven That is like St. Zohar a was camels.

John saying
not
acts

am

of
1

I suppose that even the world itselfcould contain the books that should be written," if all the into a complete were memorial.^ reduced of Jesus beloved disciple was that the very sure guilty herein because Christ has been no extravagant utterance,
:

"

always
^

in the world ; and

am

not

less certain that the

Pauly, Z., Pt. Ill, 149b; De V, 386, 387. It is said otherwise Pauly, I, 161. Ib.^ Pt. I, fol. 26a; De that are the sixty queens there are the Song oj of sixty sections, which Solomon. "young The are the Halakhoth. maids" without number Another lb., Pt. Ill, fol. i\^2i\ V, 548. concerns statement seventy
"

of interpreting Scripture, all of which modes lb., Pt. I, fol. 54a; I, 310. " St. John xxi, 25.

are

true

in their results.

17

The Secret Doctrine

extent

in Israel

tions of the Zohar has been understated, for the variaare as the Sons of inward meanings numberless all true analogically, of the Doctrine, and they are brighter jewels are some though and the pearls of them be few enough. Whatever belongs of greatest price may belongs also to Christ : so too the Divine Sayings to man like the Divine Acts, and from the first time of are God when shall be all manifestation until that moment
in all, there is no end to either. Now, it is said that the inner sense of the Law is not less concealed than the world from which it emanates,^ known to the mysteries the Sons of the wherefore Doctrine are secretly in their hearts. Those guarded who

heritan apply themselves to its study receive as their inas the world to come well as that of Jacob, for it is the path of the life to come.^ He who is so dedicated and so consecrated is accounted as if he had
Sinai Mount and heavenly words on received its sweet itself.^ It is the way of the Garden of the Sacred King A certain price has and the way of the King Himself.* for it is said hyperbolically that the to be paid however, succeeds only in the case of him who study of the Law kills himself

poverty, and
1 ^

for the Law, meaning is considered poor man

that it is a path of as one who is dead.^

Pauly, II, 215. Z., Pt. I, fol. 156b ; De I should perhaps mention here that consecraIb,^ fol. 1 58a ; II, 220. tion Doctrine brings down to the study of the Sacred what is called the Soul which Zoharic Kabalism Supplementary attributes frequently to all in the plenary sense. the Sabbath observe pious children of Israel who

it came. But during that day and returns It remains whence with them it would seem that the Sons of the Doctrine are in permanent enjoyment He does not cultivate the mystic part. who science is of this added by the down is brought The in a state of deprivation. therefore soul from the land Secret Doctrine and it comes voice of him who studies the it overshadows him whom equal to the angels. of the living, making " it is said in Ps. ciii, Bless the Lord, ye His angels," the When 20, reference is to those who study the Doctrine and are called God's angels on In the world to come they will have wings like those of the eagle. earth. ^ 8 lb., Pt. Ill, fol. 179b ; V, 471. lb., Pt. I, 224b ; II, 485. ^ lb., Pt. II, fol. 158b ; IV, 95. But against this, he who is dedicated to to the study of the Law the 50 gates of Binah, corresponding opens V, 548. lb.. Ill, fol. 216a; the letter F^^ multiplied by the letter He."

18

"The Hidden
I have dealt question be how
answer
seems sense so

Church

of

Israel

far with preliminaries, and if the next did the Secret Doctrine originate, the

that it was

The

Another have seen. whose explanation is that it is on the side of mercy, and by mercy the world We find, was made : it is the henepladtum termino carens. thereto that God created the world by joining The world was founded thereon, the Secret Doctrine. and it is added that so long as Israel is consecrated to its
moreover,

of this must image it is, as we

before the world was with God. be that it was implied in Elohim,

the lovers study, so long will the world be stable. When ^ ^ the Holy One of truth rise for its study at midnight in the Garden of Eden who are with Him and all the just listen to their voices.^ The versicle appertaining hereto is : '* Thou that dwellest in the gardens, the companions * hearken to thy voice : cause We to hear it." me may

understand by this that those who work below are really listening to the Voice which is above and that when they hear it, it is the mystery of doctrine which they hear. There is no need to add that the Voice is speaking in the heart. The Bereshith with which Genesis opens, word in wisdom,'' and which has been rendered sometimes ** in the beginning," is said to signify the Secret not
^'

to and its joining the work of creation. The Scriptural allusion is: '* The Lord in the possessed me beginning of His way, before His works of old. I was set up from everlasting, from the the beginning, or ever

Doctrine

earth
^ ^

was."

It will be observed
; De

that this is personified

Pauly, I, 454. its value that the annotator at mention of the French version distinguishes between Zohar designates the that which mysteries of doctrine and that which it calls mysteries of tradition. The first is the spiritual sense of Scripture and the second that of tradition. ^ The study of the Doctrine is held to call for adornment of body as It was for the doctors who as rose at well needful attention of mind. for the purpose to clothe themselves of study, out of respect to midnight Moreover, the Shekinah, who accompanies the students of the Doctrine. for serenity of mind, and it was held difficultto ensure this in study calls Z., Pt. I, fol. 72a ; I, 426. a reclining posture. * Song of Solomon^ viii,13. Z., Pt. I, fol. 77b; I, 455. ^ Prov. viii, Z., Pt. I, fol. 24b ; I, 153. 22, 23. Z., Pt. I, fol. 77b I may
"

19

The
Wisdom

Secret Doctrine in Israel

testifyingon her own part, and the application of the text by the ^cki2X in connection with the beginning of things is,under the circumstances, rather subtle. It goes to affirm that this was on the kind of beginning in which
created the heaven and earth, the basis of which is His Covenant. Hence it is said also : '* If the Covenant God
which I have made existed not, day nor night, neither heaven nor renderings of this passage from are quite different,but the point allusion made for we
is the

there would
^

earth." the Vulgate

to

be neither All accepted

downward

is the be remembered in the particular conto the Covenant nection, later stage that it find at a much shall

or sign manual visible of one of the Divine Hypostases and it is also one of the keys to the whole We are not, however, dealing with mystery of the Zohar. the question of creation at this point of our debate, and it has been mentioned only to indicate the seemingly eternal

After what manner pre-existence of the Secret Doctrine. to was the latter brought down to earth, so that it came the knowledge of the elect ? The thesis of possession
and successive custody depends from a legend of Paradise, arises from the Scriptural reference and this in its turn ^ " book of the generations of Adam." It is supposed to a
by the Zohar to signify that there was a secret and supreme letters^ book, the source of all, including the Hebrew presumably in that form under which they are manifested
"

below.

the holy mystery the efficiencyresident in the Divine Name from heaven letters.* It was down sent
^
*'

It expounded

of wisdom

and

of seventy-two by the hands of

This is the rendering of the Zohar, but the Authorised Version reads : If my covenant be not with day and night, and if I have not appointed the ordinances the seed of of heaven and earth ; then I will cast away "c. the Jacob, and David my servant," Jer.xxxiii, 25, 26. Compare Vulgate inter dieTU et noctem, : Si pactum meum et le^^es ccbIo et tetTce
nan

"c. et semen Jacob et David, servi mei, projiciam, Gen. v, I. ^ Z., Pt. I, fol. 37a et seq. ; De Pauly, I, 231, 233. * There in heaven on are to be three books which are the opened said firstday of the year. The first is that which was to Adam, transmitted and this is the book of the justwho are perfect. The second has a part

posui,equidein

20

The

Hidden

Church

of

Israel

was the angel RazieP entrusted therewith. and Adam Raziel is said to be the angel of the sacred regions and The gift placed Adam mysteries. chief of the supreme in a superior position to that of any celestial being with the exception of the messenger, though presumably indeed he may have carried that which he was not mitted per"

manner came was

became acquainted in this Adam understand. with Supernal Wisdom,^ and the celestialchoirs He he read the book. down to be present when therefore cautioned, however, to conceal it,and he seems
to to

have The
or

heart.

Gradalis

studied it in silence with recollection of the book proved later on to be like the Lihef fundamental the Holy record concerning
"
"

Graal, for it took unto itselfwings at need when Adam fell ultimately into sin. his advantages notwithstanding driven out he was It was of clasped in his hands when for the Garden of Eden, but thereafter it vanished, and long and long he lamented the loss of his treasure. his to Ultimately it was given back to him, in answer and prayers,^ by the angel Raphael ; he returned to its study and bequeathed it to his son Seth, who entrusted it to later messengers, so that the Secret Doctrine might
tears

known It became as be spread through the world. the hands of that Book of Enoch after passing through the penetrated the patriarch,* and it is said that Abraham
The and a part on earth, but it is not otherwise described. is the Written Law, which was designed for the first man third and was known heart, for it is not said that it was manifested of the presumably lb. at that time on earth.

in heaven

"

1 ^

Z., Pt. I, fol. 55b;

The

Sacred
of the

Name

discovered being. celestial ^ his forehead in fol. 55b says that he smote The variant account the work vanished and plunged up to his neck in the river Gihon, when in being the sacred river which flowed out from the "garden eastward Eden." Gen. ii, 13. The result was that all his body was covered with longer recognisable. no wrinkles, so that he was * legends which offer curious points in There are several Enochian to one According but seldom connect themselves, with our

by means Chokmah

670

explained in the Genesis of Man The it contains. mystery of mysteries which to keys which are not the 1500 any entrusted
was

I, 319, 320. of 72 letters

subject.

21

T*he Secret Doctrine

in Israel

Moses, glory of his Master by means of its mysteries. however, was the firstman who attained perfection in its fulness and perhaps on this account it is not suggested from a book, so that after that he derived his knowledge

Abraham

a of the secret text : it was treasure of the patriarchal age. The External Law and both revealed on Mount Sinai, the Secret Doctrine were

we

hear

nothing

his nation at large to and as Moses transmitted the one he communicated so the other to certain elders, by whom But there are two remarkable passages it was handed on. designed to shew that the whole secret knowledge came

down

to

sun

was

the Zoharic period under the darkening of successive It is said that at the death of Moses the clouds. lost its eclipsed and that the Written Law

At the hour of King David's death the light splendour. diminished and the radiance of the Oral of the moon The Law cussions was was that distarnished. consequence the sages of the and controversies began among

has in the study of the Law viously ceased for all future generations.^ It was pursued prein clear and full light, so that there was the Sons of from certitude among the union which comes followed from afar the Doctrine, but afterwards it was in a state of doubt and separation, amidst the wrangling

Mishna,

so

that the

joy

only as in a glass and darkly. of the schools, who saw This state of things is sometimes symbolised by a division in the Divine Name, by the loss of the true method of its in conformity the Tetragram with pronouncing forth. Occasionally there are proper vowels, and so

intimations of a that Ezekiel was

all the
account,

new

treasures

it is said breaking of light, as when less faithful than Moses, for he divulged of the king,^ but apparently those
the

Metatron to ; according great archangel their the high heavens of guardian exalted and made another, letters. including the 45 keys to the combinations treasures, of graven I, 326. Z., Pt. I, fol. 56b ; De Pauly,

Enoch
was

became

he

to

"

Z., Pt. II, fol. 156a, b; IV, 88. /^., Pt. II, fol. 5a; III, 19.
22

The Hidden
treasures
were

Church

of

Israel
whatever in value them
"

not

cast
"

before doctors who

their zeal and

sincerity were unable to It was otherwise understanding at their proper worth. in the days of Rabbi Simeon, for the glory of the mystic light was at its zenith in him, according to the Zohar, the revealer in chief of its which, considering that he was

doctrines, naturally exalts that master of wisdom above all It is added that from the day when the stars of heaven. ^ Rabbi Simeon came out the mysteries were of his cavern longer for the colleagues, because the Hidden no secrets
them than it was it was to their precursors in that day when revealed on Mount Sinai. But the time came this great sun when death ; and when set in the hour of the master's wards afterhis disciples and successors sought to reproduce Doctrine had become
no

less familiar

to

the words which they heard from his lips, the attempt proved a failure.^ The withdrawal of the Secret Doctrine is also mentioned, but with vestiges remaining over : these
are

to

be concealed, as much perhaps as because the Doctrine

because

complet of their insecret.^

itself was

last point which calls for our consideration here is whether the general references to the Secret Doctrine a as whole, apart from its various branches, ofFer any

The

ground of presumption concerning its radical nature. Now, is concealed it is said that the Supreme Mystery in the Law,^ that it is the secret of the Law, meaning Sacramentum Regis quod absconder e the secret of the King
"

The Rabbi of

reference is to the Tract Sabbath^ which contains the history for Simeon, the reasons which led him to find refuge in a cave he came See the circumstances twelve out. years and under which Rodkinson Michael Talmud, : Babylonian vol. i, c. 2. ^ This disposes wrote of the ridiculous tradition that R. Simeon in the cavern he found Roman from imperial a refuge anything where
persecution. ^ II, 453-455. De Pauly, Z., Pt. I, fol. 2i6b, 217a; See also Ib.^ it follows that the Secret Doctrine fol. 9a ; I, 50, from which is the This is founded on Ps. xix, 6 : " There explanation and unfoldment of all. is nothing hid from the heat thereof." But this was in its the Doctrine fulness. */^., fol. 236b; 11,533.

23

"The Secret Doctrine

bonum
est
"

in

Israel

revealed only to those who fear sin, and that as to its nature, this is bodied forth by the sacred covenant In other words, it is a mystery concerning circumcision.^

of this that Rabbi Simeon consecrated to the study of the Secret Doctrine the entire Bride is united to her the Heavenly night in which

of

sex.

It

was

on

account

Spouse, being the night of that day when the Law was revealed to the Israelites and the Covenant The God reason contracted between and His people. was that the mystic Knowledge of constitutes the jewels Bride. We can the Heavenly this on only understand

Heavenly

the hypothesis
at
some

that the science in question is concerned holy aspect with a most stage or under some
sex, as

mystery

of
to

if

some

unknown

the path might " daughter the King's said that and the Zohar explains that there is glory and glory, a glory of the male and a glory of the female principle.^ It is said also, as if in connection with the pursuit of follows in the train of the this path, that whosoever

and

height

path of splendour It is open therefrom. is all glorious within,"

Bride on the night of union ^ shall be preserved from all evil for ever in heaven and on earth as if death He will enjoy power. and the second death had no The counsel in this celestialpeace to the end of time. Heavenly
"

* '' Taste and see that the Lord is sweet." respect is : If the study of the doctrine adorns the Bride of it seems Heaven seen, as that it with jewels, we have just of also adorns the soul of the student with all manner When Zohar the affirms that graces and sanctities. follows on his desert is far above which anything

mere

works,
1

there

is

no

doubt

that it gives expression

Z., Pt. I, fol. 237 ; De Pauly, II. 535. This is based on Ps. xlv. 13 : "The King's daughter is all glorious the Zohar renders : "All the glory of the daughter of the within," which King is within " ; and the Vulgate Oinnis gloria : filicBegis ab intus. r
^

ejus

The
^

words Z.,Pt.

held to designate 1,9a; 1,51. Ps. xxxiv, 8.

are

the Community

of Israel.

24

"The Hidden
to
a

Church

of

Israel

that is reserved great truth, though it may be one only for the understanding of the elect. But in the the explanation is that it enables good ordinary sense with knowledge, under the operation works to be fulfilled Those who study the Doctrine are Divine Will. of free from fear whether or set of things in heaven
"

things

earth, whether of evils which may overwhelm for they are grafted on the Tree of Life and mankind As regards things in heaven, are taught daily thereby. is that the fear of God, which is the the meaning
"

on

beginning of wisdom, has been absorbed by the love of is wisdom in realisation, and God, which the Divine be studied without imparting love for Doctrine cannot To is the Divine. walk in the path of the Doctrine therefore to follow the path of love ; it is said otherwise
to

lead into the way

return to

the soul may

of truth, its Master.

so

of a certain day, nor of a day and the night. We manner that the study is a question of life,of living ness Jerusalem,having the awarewith the face towards of God in the heart, and herein is the moyen de parvenir^ the counsel of real living. We shall understand it is added that he who also why neglects or forsakes the study of the doctrine is not less guilty than if he separated himself from the Tree of Life, for he is leading the lifeof separation.^ The last considerations follow, as it seems to me, the
ordinary course of thought belong ; but the extracts
in the direction
out

the work certain hour, but one of the in this to come understand
not

that It is

we

learn how

to

which

they

of which they arise are a counsel to those who would study the Secret Doctrine that there is needed a conscious union by intention, contemplati the art of finding in the heart, so that and heart and mind of the student may in an concur the
ineffable union which is said to be consummated above. know As to its nature to be we enough certain that the
^

Z., Pt. I.,fol. iia

; De

Pauly,

I, 62.

25

The Secret Doctrine

night thereof is not of in that Divine oneness
a

in

Israel

festivalbelow but of the eternal Darkness which is called otherwise in the records /iin-Soph^ the limitless and ferentiate undifin light. The festival of the Paschal Lamb

the

on calendar of Jewry is only a specific memorial be kept earth, so that what it is held to signify may in the soul of Israel ; and this is not really an act of

the contrary the intention is so to proceed here as if that which is remembered below is in particular remembrance above, yet the union there is in the still
unreason

on

and the changeless simplicity, being infinite and Lastly, the extracts out eternal therein. of which these things arise would be worse than idle words if the quest could be carried no further. concerning their meaning
rest

It will be

seen

as

we

move

forward

on

path of our research that the Sons of the only from time to time, and as if by accident, concerned indeed any merely remote or with reserving any common,

the strange Doctrine were

in Word of the Written and arbitrary understanding Israel ; that in short there was something, on the contrary, imposed a at least from their point of view which because it was a zealous reserve, reasonable and even eminentl pre"
"

one

of those
would

matters

and sensual mind

wrest

to

which its own

the unprepared destruction.

26

CHAPTER
THE

III
GOD
IN

MAJESTY

OF

KABALISM

interesting study that there would be no more than the antecedents of Zoharic doctrine in the systems formal and if I may of the past. I speak of the more
I
SUPPOSE
"

part, of that also which is not within the measures order and manner of Israel. Such an undertaking is outside my the mind of demand whole qualifications to proposition and would put it after its own
so
"

more

exoteric

"

late on my claim, for it is somewhat Special proficiency part to serve another apprenticeship. is not of course required to recognise in how many ters quar-

which

1 make

no

the great vistas open, and I suppose that in such a begin as this chapter the discourse would connection begins that is to say, on the nature cendence. of God in the trans"

I will reaffirm at the outset that I here, as I shall be concerned throughout,

am

concerned
an

with

is anything which some central point of all ; and I believe that we hands, as we did in discussing shall find it almost ready to our This point the nature of the Secret Doctrine. attempt leads to
to

ascertain whether

there

will recur continually, and so shall I look to reach in fine a culmination or term of quest, from which we shall be able to look back over the whole journey and survey

it under

one

light.

in the transcendence, we generally of God is so sublime and learn that the glory of the Holy One exalted so highly above all human understanding, that it remains eternally secret ; no man can penetrate the Speaking depths of the Divine
Wisdom. The
place of its exalta-

27

The Secret Doctrine

in

Israel

to men tion is unknown and angels/ and this is held to be intimated by the prophet when he said : '* Blessed be the glory of the Lord from His place," or as the Zohar
'* renders it, in the place wherein He resides." I suppose that this may be regarded as a short introduction to the Doctrine of the Infinite,as this finds expression in the

under the name of Ain-Soph^ or the Divine Essence abiding in the simplicity and undifferentiation of perfect The Latin equivalent \% fine carens^ that is to say, unity. to translate Ain Soph without end, and it is customary Aour as Limitless Light, that which is without end being
Zohar

held

be without A'in-Soph is, however, beginning. in the 7jO)\2^tas the limitless mystery of understood Divine Thought, the centre of all and the secret of all
to

secrets

in respect unknown and unknowable His Essence.^ The references to this state of Deity
"

God

of
are

to comparatively few in the Zohar,^ and it was unknown portant imare the Book ofFormation which preceded it. There it in later Kabalism, developments concerning which located it above Kether in the Sephirotic Tree and as the sphere or numeration regarded this firstSephira
"
"

of the Infinite,adding that Ain-Soph dwells in the hiddenness thereof.* The is essentially Zohar God testifies: (i) That form,^ but in His manifestation He is seen without
Throne
Z., Pt. I, fol. 103a ; De Pauly, II, 18. See also Ezek. iii, 12. I, 129. Ib.yioX. 2ia; ^ It is important to establish this point because some confusion has by modern been created on the In those portions of the writers. subject Zohar into Latin by Rosenroth he has introduced rendered which were interlinear commentary false impression to the reas a an currence which gives M. Franck the doctrine throughout the text. {La Kabbah^ of Aift-Soph in the course 1843, PP' ^11~^1^)introduces the term of a long is difficult to follow on Zoharic the assumption that it is excerpt which Unveiled^1887), direct translation. Mr. Mathers Lastly, {The Kabbalah Rosenroth's Latin correctly, produces the latter's who failed to render even increases the confusion further. his own commentary with additions of and
^ ^

See Kabbala Denudata Sohar^ Pars Prima^ : Apparatus in Librum 81. p. ^ Z., Pt. I, 275a; De The Pauly, II, 644. text derives its authority in the usual amazing from the Sonor Solomon, manner vii, 11, 12

of

*'

Come,

my

belovod,

let

us

go

forth

into the

field ; let

us

lodge

in the

28

T^he
or

Majestyof God

in Kabalism

discerned under different aspects, according to a scale of degrees extending to 32 and constituting the Paths of Wisdom, hereafter in connection which will be mentioned

secret the most of is that which is called Nothing,^ being the all mysteries Most Holy Ancient, from Whom the light flows forth.^ This notwithstanding, it is affirmed (3)that in the essence

with the Book

of

Formation.

(2)That

of the Infinite there are neither intentions nor lights,nor brightness,^ and the explanation is that although all lights in that state of clear emanate therefrom they are not to grasp the nature shining which would enable man of That Infinite. It is a Supreme Will. the (4) again fact notwithstanding, the holocaust which has for its this Holy of Holies ascends to object effect an union with the Ain-Soph, because all union and all perfection must to * Unknown Who is tend to fusion with the Mysterious in A'in-Soph there are the object all desires, though of desires, even no while they subsist thanks only to Him. (5)That A'in-Soph is symbolised by the letter Aleph.^ It to follow that later Kabalism seems was well within the measures of the symbolism when it posited A'in-Soph as a hidden light above Kether at the head of the Sephirotic Tree. By a kind of flowing forth or emanation, which is distinct as such from pantheism, there were produced four worlds in succession, and as again the developments
if the vine villag^es. Let us get up early to the vineyards ; let us see flourish." This is contrasted with a Talmudic the son story concerning into the Mysterious Zoma, one the four persons of of who penetrated is Garden on the hither side of the vineyard, which ; but he remained Wisdom. to mean that he did not enter the 32 Paths of Supreme taken 1 Ex. xvii, 7: It is founded Pauly, Z., Pt. II, 64b; De III, 283. on "They Is the Lord or us, tempted the Lord, saying, among not?" is supposed distinction between to contain a the Ancient and which in all degrees, and whether to the unity of God Jehovah, contrary
"

manifest or unmanifest. 2 lb., 43b ; III, 194. 3 IV, 267. lb., Pt. II, 239a; * Ib.,Vi. 111,26b; V, 74, 75. ^ lb., 257a ; V, 597.

29

The Secret Doctrine

of these
are

in

Israel

chiefly in later Kabalism, being very elaborate therein, it is desirable to see exactly what is said upon The references are in in the subject the fountain text. form as follows : (i ) there is a Sephirotic summary degree entitled Malkuth^ and it seems clear that to what
is allocated, one Sephira alone is this name being that which is tenth in numeration signified, and is (2) actually called Malkuth^ signifying the Kingdom.

world

soever

It is testified that Scripture makes " to form to create, and

to

of the three expressio ^ in allusion to make the three worlds which are below the world of emanation. It follows that the four worlds are those of Emanation,
use
''

Creation, Formation
material universe, or as Factionis? The Hebrew

and Manifestation, Action, the it is called by Rosenroth Mundus

equivalents are Atziluth^ Briah^ TetBtrah and Assiah, (3) The union of God and His Shekinah takes place, as we shall see, in Atziluth^^ the where there is no separateness ; the world of Emanation, she angels of Briah form the body of Shekinah,^ when descends therein, and this world is called the region of It is said that the princes of Israel, the the zealous, heroes, men of truth, wise, the intelligent, kings are all from the world of men prophets, just and Emanation, but there are others from the world of Creation, whereof Shekinah is the sacrifice. But this is not to
the

Throne.

be taken literally. (4)There is also a reference to three be neither The first can worlds of divine hiddenness.^
Who is discerned and is known only to Him concealed therein ; I suppose that this refers to Ain-Soph. is The second is attached to the firstand the Holy One manifested therein : it is presumably Atziluth, The third
seen

nor

is the beginning of division,signifying created intelligence,

is supposed Z., Pt. I, i8a ; De Malkuth I, 112. Pauly, to designated by the word " bow/' when it is said : " I do set my bow Gen. ix, 13. the cloud." * Ib.,io\. 179b; 11,298. ^ Kabbala Pri??ta^ p. 12. Denudata : Apparatus, Pars * Z., Pt. III,fol. 109b; V, 276. ^ " lb. lb., fol. 159a; V, 411, 412.
"

be in

30

The Majesty

of

God

in

Kabalism

it is therefore and IS the world of the superior angels : Briah^ according to later Kabalism. For the Sons of the Doctrine the four worlds of their not only in their first or understood conception were but in a manner particular to themselves, universal sense from which point of view the worlds in their synthesis

symbolised in later Kabalism FardeSy signifying a Garden and Paradise, the consonants of which
are

word as that of understood are the initialletters of

by

the Hebrew

four words signifying (a)the literal sense of the word (c)the allegorical of Scripture, (b)the symbolical sense, It was a sense, the mystical or Kabalistic sense.^ and (d)
to shew in the and went question of correspondence that the Divine Word eloquent manner of symbolism is truly Divine in all its stages and that its study is an from the world of manifested things to that of ascent So also it was Deity. out of Scripture of the literal sense

that the doctors derived their exalted notion of things Who unseen reigns not alone in the world to and of Him fills but in this which we see come eyes, Who with our the soul is replenished on all the them both and by Whom

planes of being. it follows from the Kabalism of every period that Now these four worlds are subdivided into ten spheres, which
are

called Sephiroth or Numerations, described thus :

1.

and

they

are

conventional

KETHER

2.

Chokmah
=

the Crown. Wisdom.

=

3. BiNAH 4. Chesed

Understanding.
=

Mercy.
=

5. Gebur AH 6. TiPHERETH

Severity
=

or

Judgment.

Beauty.

Victory. 7. Netzach= Glory. 8. Hod

=

9. Yesod Malkuth 10.

*

Foundation.
=

The
:

Kingdom.
Pars Primay p.
12.

Kabbala

Denudata

Apparatus

31

The
Their

Secret Doctrine

in

Israel

further consideration will follow, but we are concerned at the moment with the way in which these Now spheres are allocated to the worlds of Kabalism. the Zohar speaks of three Supernal Degrees or Divine Hypostases, and the firstof them is called Kether} It is in the world of manifest things was said also that when the state of Tohu^ God revealed Himself therein under
proceeded to the condition called Bohu He manifested as the Hypostasis Sabhaoth ; but when the darkness had disappeared from Hereto the face of things He appeared as Elohim.

the

Hypostasis

Shaddai

when

it had

*' And the spirit of God appertain the words : moved ^ face of the waters," upon the understood as a reference to the sweet voice heard by Elijah and harmonious and Voice of the Lord is upon the waters."^ termed : "The This signifies the completion of the Sacred Name it Jehovah. Hence in the vision of Elijah is said that

in the earthquake :" it was was not the Lord (Jehovah) in the fire; this was Sabbaoth ; He Shaddai. was not in the still small voice, being that of the but He was
'*

Spirit of Elohim,

and the name of Jehovahwas complete.^ is composed It is said also that this name of four letters,^ the relation of which to the Divine Essence is like that of

body ; ^ but this notwithstanding, the limbs to the human Kether is the Now, are as three only. the Hypostases first, is to be inferred that Chokmah it tute and Binah constition the other two, and the world of Atziluth or Emanawill be completed in these. They are symbolised by letter Shin^ which also the three bars of the Hebrew We may regard the point exhibits their essential unity.

according to which the First Light is symbolised by the Crown and Second Light or Hypostasis forms the second Sephira. the
as

determined

by

one

further

statement,

' ^ * "

Z., Pt. I, fol. 22b; Ps. xxix, 3. I Kings

De

Pauly,
*

I, 139.

Gen.

i,2.

xix.
'

lb.

Z., Pt. I, fol. i6a ; I, 97. Ik, Ft. Ill, 194a; V, 502.
11, 12.

32

The Majesty
These
was

of

God

in

Kabalism

lights appeared to Abraham/ and the third, which by Jacob,^roceeds from the two first.^ seen p length into It has been necessary to enter at some

complicated I inextricably the worlds of the Zohar. almost now proceed to establish the following Sephirotic division as that which best represents the mind of the original To the firstworld of Atziluth are referred Kether^ text. Chokmah and Binah ; to the second world of Briah are prises allocated Chesed^ Geburah and Tiphereth ; Tetzirah com-

this involved

subject

because later Kabalism

has

and Tesod ; while Assiah is Malkuth^ The I have said at the beginning of this study. ten as Sephiroth are therefore contained within the four worlds. According to the Zohar, the Sephiroth are comparable
Netzach^ Hod chariots for the degrees of the Divine Essence, and the degrees, which is used very frequently in the text, word illustrates after a simple manner the idea of gradations in
to

the

the spheres of manifestation The centre. supernal world proceed highest degrees of which the human contains the mind faith, and Kether, by the intellection of can conceive It will be seen Chokmah^ Binah form an unity therein.
nature
as

of the Presence further from the

that Briah is the world of created previous extracts flows intelligence,though it would seem that its content into Tetzirah. The third and the fourth world are over described in the Zohar, but their names indicate that not in Briah God to as created the forms of consciousness which He could manifest Himself by divine modes, so in Tetzirah He produced the pattern, idea or archetype of The the visible and material cosmos, referred to Assiah.
on their surface allocated to the ten Sephiroth are conventional and arbitrary at least in certain cases. We can recognise that Malkuth is appropriate in respect or of the visible world, and that Kether is the crown Mercy summit of the entire Sephirotic system. and names
"

from

^ '

Gen. xviii, i. Z., Pt. I, fol. 2ia,

b;

Gen. xxxii, 31. De Pauly, I, 130, 131.

33

The

Secret Doctrine
to

in

Israel

severity will be found

why they are explain the reason arranged as what is ascribed to certain Sephiroth when Tesod has a deep called the Tree of Life in Kabalism. later ; to shall come understand significance which we pretation, but the names of Victory and Glory are without intereven

in later Kabalism,

which

can

be said

to

be

of
ten

moment.

The
Book

source
or

Sephiroth

of Zoharic Numberings

information

respecting the
or

of Formation.^ several periods by scholarship, and if we

"

is in the Sepher Tetzirah It is a work which is assigned

to

take the middle

should place it very early in post-Talmudic view we let us times say roughly, the fourth century of the A summary Christian era. of what is found concerning

parture the Sephiroth in this tract is necessary as a point of debeginning They are termed ineffable, without abyss of good, but one end ; they are an and without height and depth unmeasured, also of evil ; they are illimitable on the right and on the left,in each of the

four

quarters.

They

are

said

to

give

forth the

ten

established respecting and the correspondences numbers, from to the sources the latter must apply presumably The sequence however seems trary arbiwhich they emanate. last degree, and I have found nothing in the to the
Zohar
are

which briefly as

can

be held
:

to

connect

follows

I. The

They therewith. Spirit of God. II. The

is in motion produces in this
set

element by the
manner

the air which of air, meaning utterance of the voice and which

letters of the Hebrew the twenty-two alphabet. is condensed from which III. Water, the element of IV. Fire, in connection with which is the Throne earth.

of Glory ; there
^

are

also the angelic Orders

of Auphanim^

Westcott's Dr. Wynn translation consult reader may have Yetzirah^ of which two Sepher editions appeared. of See Pt. II, fol. 187b, little text is mentioned The twice in the Zohar. but ten, it is quoted to prove that the Sephiroth are not eleven where is referred to the patriarch its authorship Ib.y fol. 315a, where and in accordance Abraham, with tradition. The

English

The

34

The
Seraphim
Depth. North.

Majestyof God
Kerubim. The V.
The

in Kabalism
Height.
West. VI.

and VII.

The The

East.

VIII. The

IX.

this point of view, the ten Sephiroth represent doctrines of extension in space and of It is said that the Faithful the Divine manifesting therein. King rules all these from His Holy Seat, for ever

X. The

South.

From

and
to

ever.

It will be observed
are

wanting in what work I pretend to say when or met they are Something on the will depend with for the first time. date to which we assign the Zohar itself: if it is earlier on than the commentaries the Sepher Tetzirah by Judah for all that Halevi and by Eben Ezra, it may have been
"

the Sephiroth

that the names allocated in this description, nor do

the contrary the authority for the It should be noted further that the Sephiroth I know
to
"

ten
are

names.

sented repre-

and evil equally, which reasonable in respect of that world both wherein of dimensions The Zohar has developments principles manifest. of its

as

good

seems

be said of them this subject and something must The later. diagrams which represent the Sephiroth in to The Book the form of the Tree of Life are unknown
own
on

Here they be deduced therefrom. also the origin is doubtful, but a certain form is met be more accurate with in the Zohar, or perhaps it would Passing to say that it is implied continually therein.

of

Formation^

nor

can

to

this work,

arrangement Pillar and there

I will give the indications suggesting the is firstly the Middle There mentioned.
are

the Right and Left sides,corresponding Chokmah is on the right of to Mercy and Severity. Kether and Binah on the left.-^ Chesed is the right and Netzach and Hod Geburah are the right the left arm.

and left hips. The right side is life and the left is death.^ The pillars of Mercy and Severity are thus The completed, according to the scheme of the Tree. Middle in the Divine Pillar is one of the Hypostases
^

"

Pauly, Z., Pt. I, fol. 26b ; De Ib.,Vt. I, fol. 22b; I, 139.

I, 164, 165.

35

The

Secret Doctrine

in

Israel

^ Essence, and it is called the Perfect Pillar. The light therein, and so of the right side, which is active, enters issues does the passive light of the left. The Word forms the Middle Elohim from this union. Pillar and therein are the union and fecundity of the waters above

and

below,

meaning

Sephirotic degrees.^

of existence come and the means * " four rivers of Eden The mine eldest son, Israel." The be Chesed^ Geburah^ Netzach and Hod,^ to seem
Middle
Pillar is the Tree

Children, life ^ it is therefrom :

of Life, and

together the Tree of other pillars are but it is all speculation and all is high Good and Evil There is no these are evil when united convention. with the central pillar,which is called the seventh day,^
"

perhaps the of Knowledge

two

the Sabbath and the tent of peace.' It is the peace in particular between the light of the right side and that which in another place is called the darkness of the left.^ from the Middle The Talmud come and the Mishnah
many contradictory allocations, as Pillar is called the son for example, when the Middle The Middle of Tod^^ but also the He^ which is Binah. It is said of the Pillar is also the master of the house.^^ that it draws the immensity of space in love, right arm ^^ The law like the arm of the male drawing the female.

Pillar.^ There

are

draws the left arm of faith is on the right side.^^ The immensity of space in rigour.^* The serpent constitutes the impure the left arm spirit. It and thence emanates These is the side of water engender and the side of sadness. darkness and the way of escape is by the harmony
^
^

Z., Pt. I, fol. i6b ; De lb.J fol. 24a ; I, 149.

Pauly,

I,

loi.

^ *

Exodus

Ib.^ fol. 17a ; I, 103. iv, 22.

*
* "

Z., Pt. I, fol. 28a; I, 178. lb., fol. 47b ; I, 276.

'

lb., fol. 254a; II, 599. We lb., Pt. II, fol. 115b; III, 445. shall text this is supported by an independent of view but the text general presents a different aspect. ^1 VI, 37. lb., Pt. 111,272a; 12 lb., Pt. I, fol. 64a ; I, 375.
^^
""

see

lb., fol. 48a ; I, 279. lb., fol. 255a; II, 601. one that from point

imbedded

in the Zohar,

lb., Pt. II, fol.82a ; III, 343.

"

lb., Pt. I, fol.64a ; I, 375.

36

T^he

Majestyof God

in

Kabalism

Mercy Grace of or which can be instituted between the left side is The Chesed and the Severity of Gehurah} is without pity in the state of separation,^ yet she who is the left side Matrona according to another allocation A that she is the mother of Mercy.^ and it is known day will come the evil, that is the left,side shall when It is said further disappear and good will obtain only.* are that the Mercy and Severity of Chesed and Gehurah holy degrees are declared to united in Tiphereth,^ The from the holy side and the impure degrees from emanate bears out the impure side.^ It follows that the Zohar the thesis of the Sepher Tetzirah when this work describes the Sephiroth as the abyss of good and evil. It gives no explanation which will help us to understand this,though it speaks in
one

evil as a there is a

'

secret
sense

place of the union between good or mystery and indicates in another

and that

attainment.^ the allocation of evil to spheres in which God was present ^ that led the later Kabalists to suppose that everywhere the ten Sephiroth were repeated in each of the four does not really deal with worlds ; but this development the point at issue, and as there is no further light thereon
we

in which the left side is on the way of It was arising from possibly the difficulties

it, remembering that, pass over almost in the words of the text, the Middle Pillar draws the right and left sides, the good and the evil together, in which union evil dissolves as such and the good obtains
must

be

content

to

is that of which of Benignity entirely under the name the Middle Pillar. It is a question of transmutation. The conventional Tree of Life connects the Sephiroth
"

^ 11,387. II, 21. Ib.yiol.i^Zh; Z., Pt. II, fol. 103b; DePauly, * ' lb., Pt. II, fol. 190a ; IV, 175. lb., fol. 250a ; II, 584. " " lb., I, 203b ; II, 409. lb., Pt. Ill, fol. 233a ; V, 563. ' Ib.,V\.. II, fol. 34a; IV, 166. ^ III, 268 ; and 114b ; 111,443. lb., 6oh\ " it is affirmed that there is no other God deepens The mystery when is a ten Sephiroth,and that the Shekinah, who comprised outside the Z., Pt. Ill, fol. 109b; in each dwells Hypostasis, Divine Sephira.

"

V, 276.

37

The
together by
twenty-two

Secret Doctrine
of lines which
are

in

Israel

means

in number, and Sephiroth themselves constitute the thirty-two paths of the As there are several forms of the Tree, Sepher Tetzirah. I have reproduced according to different commentators, They do not those which are regarded as of authority. represent adequately the mind of the Zohar, and I have in consonto be more ance, therefore added one which seems Serving as it especially regarding the Tetragram. does
to

called paths, being these in connection with the

reconcile

statements

to

which

remember, for the account difficulties, omissions and discrepancies which prevail in the fountain text, and though I have had occasion to
to

attaches, I am of opinion to the supplement accepted forms. however, arose that late Kabalism

quence considerable conseit is a proper that

We
must

various strictures,these are fact that the work as a whole it is helpful and zeal, whence make

to without prejudice the done with sincerity was

in respect of occasional conciliation and from time to time as reasonable extension and inference. This notwithstanding, I believe that my

than within the logic of the symbolism follows It its alternatives in the printed text-books. are Idras^ or Holy Assemblies, and it gives another the two aspect of the right and the left sides, which are always presented from the observer's standpoint, so that Chokmah

diagram

is more

is on

he is looking at the figure, the right of him when is on his left. On the contrary, what while Geburah is right and left intended obviously in the Zohar seems in the order of procession on the Tree, or en the path of distinction may The descent into manifestation. seem

to rectify at firstsight, but it has enabled me unimportant to belonging the Sacred the position of the consonants Name in respect of certain Sephiroth^so that it is Justified by a particular allocation, as well as by the reason of things. I will now the correspondences of the ten summarise

Sephiroth in succession.

Kether is the

crown

or

head

of

38

i^'^O Vii
HORIZON
Summa,

.TERNTTATIS
Corona

SY5TEMA."X",
X- BJVINO
o.

SEPHIROTICVM

NOMINVM /^-^^^^^-it^^RVM

lentia.

V.

MoYJ

:|

i!s

Vrnbra

/^
',
.
.

irtnci-pesASeS
uerttate
'nem

omi:_
"

duemttt
J?

Amuenteri

1.

V-

V!,

^^,i"!3-'\\^^''
""

/u-,;7fi

i_,__"

"

"

irz.

"

^LJL^

'U*i-i

f'-Ti/'

nln"

,/^."Sf^^\

THE

SEPHIROTIC

SYSTEM,
KABALISM

ACCORDING

TO

LATER

Facing

page 38

T*he Majesty

of

God

in Kabalism
but
The
not

It is the firstHypostasis the Tree.^ the First Cause or Cause of causes.^

to

apparently
seems

meaning

be that the First Cause is A'in-Soph, Kether contains Hypostases, presumably male and female.^ two within itself Jehovah manifests with Shekinah in the degree of Kether} In contradiction hereto it is said that the first and third

united as male and female.^ It is said also in separation.^ are never that Kether and Chokmah As regards Chokmah^ it is by the sublime and impenetrab
are

Sephiroth

of this Sephira that the world exists It is the therefrom/ and all other mysteries depend second Sephira or Hypostasis and is called '^Man.^ The house is built by Chokmah ;^^ it was concealed like the
mystery

'

Supreme

Point before the

and creation/^

it iscalled Tod}^

It is eternal wisdom/^ and therein is concealed the eternal thought, which is the Great Voice,^* or otherwise the still In small voice which is the house of Eternal Wisdom. contradiction to these indications it is said to be the sister, ^^ It is also daughter thereby Shekinah. meaning and It is the beginning of all.^^ mother. Binah
is

intelligence
to

number

is said

its understanding,^^ and be fiftybecause of the Gates of Understanding.^^

or

It is the concealed world, ^^ and motherhood is its image.^^ It is also penitence,^^ the degree of the
moon,^^

the mystery of the supreme world, of Israel.^* The letterHt is

as

^^

it is then described
1 ^

and the community to Binah^ allocated and daughter ; ^^ itis the throne the only
^

Z., Pt. I, 2ib; De Pauly, lb., fol. 22b ; I, 139. lb., Pt. I, fol. 31b; I, 196.

'
' ^'

^3 ^^ ^'
1'

"
^^

Jb., Pt. I, fol. 3b ; I, 18. lb., fol. 2ib ; I, 131. Jb., fol. 30a ; I, 188. Jb., fol. 31b ; I, 195. Jb., fol. 1 1 lb, 112a ; II, 50, 51. Jb., Pt. I, Appendices III, Secrets Jb., fol. 71a ; I, 420 Jb., fol. 154a ; II, 206.

2 I, 131. I, i3cS. Ib.,{o\. 22b; lb., Pt. Ill, fol. 242b, 243a ; V, 581. " lb., Pt. II, fol. lib; III, 51. " lb., fol. 7 ; I, 38. 10 Jb., fol. 29a ; I, 183. '2

1*

/^^ fol ^ja j^ j^^^ Jb., fol. 50b ; I, 293.

.

"

2^
2*

Law; II, 732. lb., fol. io6a ; II, 34. 20 y^^ fQj j^g^ jj^ 220. Jb., Appendices II, Secrets II, 662. Law; of the " /^.,Pt. II, fol. lib; 111,51. /^., fol. 43b ; 111,194. 26 Jb.,fol. 85a; III, 349. j^^^ pt^ iji^ fQi^ 27I3 y^ ^^^

of the 18

39

"The Secret Doctrine

of Mercy

in

Israel

and the celestial fire which descends, as Malkuth is the throne of Justice and the fire which goes up/ ^ It is the sweetness and constitutes the mystery of God

and is of the Levirate.^ The house is built by Chokmah established by Binah} ^ Chesed is the male side and the patriarch Abraham is referred thereto.^ The Divine Name Jehovah is attributed
Chesed'^ and it is even called in one place the first It is merit, as demerit is degree of the Divine Essence. It is the place of revelations ^ and it is the twin Geburah.^ into the world with the Vau^^ which is came sister who
to

The contrary to the general trend of the symbolism. Vau He; is the son it unites to the of Yod and He^ symbolising Chokmah and itself represents Binah}^

What,

however,

it represents really is the

seven

lower

Sephiroth.
Gehurah
or

used in a good and in an evil sense the world is based thereon ; sometimes in the sense but it could that severity is indispensable It is said also to be the renot pentanc subsist without Mercy.^^ God^* and it seems to even connect with of
^^
"
"

Pachad

is sometimes

Samael.^^

It

was

by

Gehurah

that

Jerusalem was

stroyed de-

Tiphereth is beauty ; ^"^ it is the heart of the Sephirotic Tree and is called heaven.^^ It is also glory .-^^ Netzach from the celestial river.^^ In one place and Hod come
Netzach
is^ placed in correspondence

with

the

covenant.^^

1
3 "

Z., Pt. Ill, fol. V, 89. Shepherd) ; De Pauly, z^^^Faithful ^ Id.ffoL 215b {Faithful Ib.^ fol. i6ib ; V, 416. Shepherd) ; V, 547. " lb., Pt. I, fol. 32b ; I, 203. lb., fol. 94a ; I, 537.
' II, 123. II, 282. lb., fol. 173b, 174a; 132b; jfol. lb., Pt. I, Appendices I, fol. 265a (Secrets the Law) ; II, 626. of Pt. II,fol. 119b; //^., 111,460. i"/"^.Pt. III,fol. 77b; V,2IO,2II. lb., fol. 247b {Faithful Shepherd) ; V, 585.

^
^

lb.

^
^^ 12 '*

1'
'"

lb., Pt. I, fol. i6oa ; II, 228. lb., fol. 163a ; II, 237. lb., fol. 151a ; II, 196. fol. 31a; /"^., 1,195.

^^

15
1^ i"

foj. jgo^ ,- H, 311. lb., fol. 36a ; I, 223. lb., fol. 34a ; I, 211.
/^^ //^.,Pt. 1 1, fol.79b;

20

lb., Pt. Ill, fol. 68a ; V. 186.

^i

111,332. /^_^ p^, i^ foj, 24b ; I, 152.

40

The
Netzach

Majestyof God

in

Kabalism

Messiahs ^ mentioned and Hod also represent the two human by the Talmud. In the macrocosmic figure Tesod is the organ of generation, and it receives light from
"

Sephiroth} It is said to issue from the right the supreme as that it draws from both and left sides meaning Malkuth issues from Tesod. is connected with Malkuth Israel, regarded as the son of the king.^ It is the rainbow, It is also the lower firmament.^ or at least the arch thereof/
"

following points may be drawn together in conclusion. All supreme degrees and all Sephiroth are one, and God embraces all the Sephiroth. The Law is Chesed. Binah is repentance,^ and Malkuth is confession. God
The
and the above, Middle
ten
crowns
are

one.^

To

ascend

to

the Paradise

it is necessary that souls should cleave to the Pillar.^ There is an unity of the ten Sephiroth^ ^ there is joy in the world when and order reigns among Finally the Holy One manifests in the Sephiroth them/^

for those who comprehend Him." The doctrine concerning the three Divine Hypostases is obviously that of a Trinity in Kabalism, and the heads be considered in the next must of this place in

subject

towards the end of my study, not view of developments to speak of the Christian implicits suggested by the simple expression. There are three that bear testimony
in Atziluth^ and these three are one. for example, as, after many manners, they
are

They
when

are

described it is said that

a three lights,which single light.^^ But being the chief symbolism is drawn from the Sacred Name, V Tod^ //(?,au^ He^ Jehovah. Tod isthe Father, He is the
=

form

^
"

Z.J Pt. 1 11^ fol. 243a, 243b {Faithful Shepherd) ; De lb., Pt. I, fol. 30b ; I, 191.

Pauly,

V, 581.

^ * " '
" '"

^"

lb., Pt. Ill, fol. 223a {Faithfulhepherd); V, 563. S ^ Jb., Pt. I, fol. i8a ; I, 112. /b., fol. 33b ; I, 209. /b., fol. 286a {Secrets the Law) ; II, 662. of " lb., Pt. Ill, fol. 70a; V, 190. lb., Pt. II,fol. 2iia; IV, 219. lb., fol. 67a ; III, 298. See also Pt. Ill, fol. 28a ; V, 80. 11 lb., Pt. II, fol. 78b ; III, 329. lb., Pt. I, fol. 241a ; II, 554. lb,, Pt. I, fol. 17b; I, 103,

41

The Secret Doctrine

Mother

in Israel
At the
moment
we

and

Vau\}ci^ begotten Son/

will not affirm that these ineffable personalities are referable to Kether^ Chokmah as and Binah might seem probable because later considerations may intervene to correct this
"

"

view.

only that the Zoharic Trinity remember Like constitutes a Divine family in the world of heaven. the Christian Trinity, the letters which are their symbols on are account called one of the unity of God.
us

Let

Tod and He will now step further. proceed one for ever Mystery,^ impenetrable.^ On are the Supreme in separation the Tod are all things based,* and it is never from the He.^ As the prototypical male principle, it has We
He is the female principle,' symbol.^ therefore as its emblem ; it signifies and it has woman is Shekinah. Because many mysteries,^ and its true name it is said the letter He is duplicated in the Sacred Name
man

for another

parts thereof.^ The world was created by the He^^^ or alternatively by the He in the perfection of their concurrence.^^ Tod 2in(i The '' Van is the free Son,''^^ and it is this which diffuses all Tod unites with the He^ as male with blessings/^ The second

to

terminate

both

the

first and

female, and gives birth to the Vau as Son.^* The three Vau is the eternal in unity. ^^ dwell together world.-^^ So far in respect of the three Divine Hypostases ; but the Sacred Name, there is the He final which completes
intimation occurs The An important analogous early in the Zohar. in Hebrew Scriptural reference is " Let there be light" (Gen. i, 3),which It should be is Tij^ TI"",the first word being the verb in the imperative. is read from here that Hebrew left to right. This word, remembered Yod, He, Vody is regarded as a symbol of the three Divine Hypostases to shew that the three of Genesis and designed occurring at the opening is the Divine Father, is the Heavenly The first Vod one. are the Ne is indicated by the second Mother, Vod and the third Hypostasis while I, 99, 100. Z., I, i6b ; De Pauly, from the first two. proceeds
"

2 * " " 11

Z., Pt. I, fol. 159a ; II, 225. /^., Pt. Ill, fol. lob ; V, 31. ' /d. Id., fol. 34a; V, 89. Id., Pt. Ill, 89b ; V, 240. Id., Pt. II, 22b; III, 113. Z., Pt. I, 124b ; II, 98. Id., Pt. Ill, 92a ; V, 245.

3
'
"
^"

12 ^'

1'
1^

7^.^ foi. 232b ; II, 517. Jd., fol. 279b ; VI, 54. 3., Pt. II, fol. I Sob; IV, 152. Id., fol. 298a ; VI, 125. Eccles. X, 17. Z., Pt. II, 123b ; III, 478.

'*

/^., fol. 252b ; V, 591.

42

The

Majestyof God

in

Kabalism

It is said of this and this is called the Daughter.^ ^ The first He down to earth. Daughter^ that the He came The is liberty above and the second is liberty below.* Priest depends from the He which is above but High
is below.^ It that He which belong to the male letters of the Name two Van" t^o also to the female, namely, Tod^vA principle being He primal and final. The engendering of the whole principles.^ The second He world depends on these two that it will be united will rise from the earth, meaning in the world dence. of transcenwith the Divine Hypostases the

ordinary follows that

"

priest from

will be united to the He^^ and when to the Bride, the Van is thus attached, as a bridegroom between the Tod and there will be union everywhere ^ the He above, between the Van and the He final. The location of these symbolic personalities is our
"^

The

Van

"

Now, it is said that the Tod is Chokmah^ question. while the He is Binah^^ this being repeated in another place, where it is added that they sustain the Vau^ but without intimating the location of this letter or of the second He
next

which isrepresented
1

as

in union therewith.-^^ For informa-

Pauly, I, 174. Z., Pt I, fol. 27b ; De follows. II, 600. is another There /^., fol. 354b; as symbolism it is composed When is written at length in Hebrew the letter Yod of Yod^ Vaic and Daleth. Yod is the Father as seen of all, Vau already is the Daughter is the begotten Son, and Daleih that is, the Daughter is said is exceedingly The imagery of Matrona. mixed as this Daughter
^
" " "

to

it is certain in the that the He primal elsewhere the Yod not only the Son, union with also her daughter and in the natural however He final. Here is therefore the succession of the Divine Name implied as abiding with the Divine Mother. the Yod as Father is probably ^t is not of much to the purpose Ib.^ Pt. Ill, lob ; V, 31. consequence in view whether it is possible or not to harmonise distinct symbolisms on : the Kabalistic this subject it is sufficient that they help to formulate in the supernal world. notion of the Trinity 3 * lb., Pt. II, fol. 183a ; IV, 109. lb., Pt. I, fol. 354b ; II, 600. 5 " lb.. Pt. Ill, fol. 89b ; V, 240. lb., Pt. II, fol. 228a ; IV, 250. " ' 11,66. /^., Pt. I,fol. ii6b; /^., fol. 119a ; 11,76. " 10 VI, 23. 111,478. /^., Pt. Ill, fol. 267b; lb., Pt. II, fol. 123b; '' Pt. III,fol. 153b; V,394. /^.,
from the Father proceed and things and is plain from of in of the Sacred Name produces is being Vaii^ but his Sister, who
sense

the

Son,

whereas

the

text

"

43

"The Secret Doctrine

these points we the Zohar proper to
tion
on

in

Israel
attention from

must
some

transfer our
of the
at

connected There are

have

therewith and mentioned four texts incorporated

to

additional materials brieflyin my preface. wide intervals which

"

off^era macrocosmic and microcosmic to anything that a very different nature scheme of appears in the Zohar itself, latter has certain references though the indeed comparatively and again at wide unimportant
intervals
"

been held

ments/ recognise the authority of the incretexts contain further strange revelations of Rabbi Simeon, in the form of disquisitions at length his part and occasional remarks elicited by his pupils on from him. It is held, or tends to be held, that these are
which These
most

ancient parts of the whole collection ; but as on the one hand the Zohar proper refers occasionally to these, from the body of the work. While so do the latter draw the their symbolism is not only anthropomorphic but is what would be called monstrous

of

set

so

pose purfar as

modern

taste

the

is concerned, they contain in certain directions important intimations to our most

as
a

I should perhaps add at this whole. considered point that three out of the four tracts are those which into Latin by Rosenroth,^ imperfectly were rendered from the standpoint of scholarship, though his enough version
serves

subject

practical purposes for the Latin-reading Unfortunately he added a considerable amount student. from the later of commentary and explanation drawn

Kabalists, with
For fol. 65a;
^

the result that the issues

to

are

confused

Z., Pt. I, is called the Divine Head, see what II, I, 381. /^., fol. 232a ; 11,515. /^., fol. 251b; /^., Appendices III, fol. 6a; 11,689. Ib.^ Pt. II, fol. 192b; 591, 592. lb., IV, 79, quoted from Enoch. lb., fol. 268b ; IV, 302. Book a

references Pauly, De

V, 135. Ill, fol. 7b; V, 21. Jb., fol. 48b; lb., fol. lob ; V, 30. For V, 183. V, 306. lb., fol. 119b; Jb., fol. 66b; the Doctrine of Countenances, lb., fol. 64b ; III, 283. lb., Pt. II, fol. 6ib ; III. 271. see For the Great Adam, Jb., Pt. Ill, fol. Ib.y Pt. I, fol. 134b ; II, 132. see Pt.

of

48a;
^

V,

See

132. Kabbalce

Denudatce

Tomus

Secundus,

Pars

Secunda^

pp.

347-598.

44

The

Majestyof God

in Kabalism

and the unversed reader can only obtain with difficultya from its developments. notion of the Zoharic teaching as apart The Assembly in question are The tracts the

of

Sanctuary^ The

Secret Book^ The

Great We

and
can

Holy Assembly

the pass over and firstof these, as Rosenroth was guided wisely in omitting it ; it seems contradictory and inextricable in its symbolism of a good and is, speaking roughly, a sort of summary

The

Lesser Holy

Assembly}

deal that follows afterwards in a better and fuller form The Secret Book comprises discourse concerning The a White Head, the Ancient, or the Great Countenance. is in The Great and Holy The same subject continued is described as Assembly^ and therein the White Head Ancient of Ancients, concealed of all concealed, and
only

is symbolised imperfectly definable.^ He who thereby is the Master with the white mantle and resplendent The he is also called Holy of Holies. visage, and

great length, the hair and learn We the beard of snow therefrom. which depend lids because the eyes never that the eyes are without close in slumber,^ as their sacred and beautiful light for ever. It has been supposed the worlds shines on
is described
at

Countenance

by

modern students that there is no only Head, but this is an error,

" "

some

tions who have followed translabody attached to the White as the navel is mentioned

The Assembly of the Sanctuary II, " 6, and occupies folios 122b in translation The Book sometimes
Part

is inserted towards the end of The Secret Book^ called 123b. of Concealed Mystery^ follows Part II, is The Great and Holy Assembly " 7, and occupies folios 176b to 179a. Numbers^ in The Commentary on " i, Z., Pt. Ill, folios placed early Assembly follows The Commentary The Little Holy on 127b to 145a. to 296b. Deuteronomy, 10, Z., Pt. Ill, folios 287b " 2 V, 334. The White Head Z., Pt. Ill, fol. 128a ; De Pauly, was also before its reign was established and the without beginning and without end The Crown, seem therefore that is,K ether was assumed. reference would into Kether^ and we shall see down to Ain-Soph Aour, which pours is called Ain. At this point the Zohar Head that the White and the It hands. the Areopagite join of pseudo-Dionysius mystical theology however, is not Ain-Soph^ White be understood, Head that the should
to

but the firstprocession therefrom. ^ Ib.^ fol. 129b ; V, 339.

45

T*he Secret Doctrine

twice
in

in Israel
no

the

text.^

There

is, however,

further

allusion to parts of the personality below the head and beard. It would appear that the Face is turned in a for though its eyes are mentioned in peculiar manner, the plural,
as are

if it would

assured be that of severity, whereas mercy would attributes of longanimity abide therein.

aspect,

we

confront the observer in a full left side,^ which that it has no

only and all the
^

of Great is that which there union with the is called the Lesser Countenance, Little Form Figure, or which presents, however, a complete aspect of humanity
The and is extended through three symbolical worlds. distinction between the two heads is that in this case the hair and beard are black.^ The Lesser Countenance has eyelids, because it has periods of sleep,^ a complete

Connected

by

means

of a white Countenance,

thread

or

bond

visage in manifestation because attributes, and a distinctive name,

Countenance the Great These points notwithstanding,

the Lesser

severity is one of its being Lord, whereas is called Ain,^ or Nothing. it is laid down
emanates

Countenance
Greater

from
into

the

(i) that Greater,'

Lesser,^
as

(2) that (3) that

through

the the
a

metamorphoses latter is actually the

the

former,

if

seen

curtain,^ and more specifically that they are The body of this Sacred Form is one and the same.^^ described fully and is that of the male perfect in all its

members. Of this Form

^

there is a counterpart of perfect womanPauly,

V, 344, and fol. 134b ; V, 353. 3 jfy ^ fQ|_ j28b ; V, 335, 336. * V, 346. The Song The Z., Pt. Ill, fol. 132a; authorities are of " bushy, Solomon^ black His locks are a 1 1 : as raven," v, and and Dan. like the pure hair of his head as the wool," or vii, 9: "The Zohar gives it, "whitest It is to be noted, however, and purest wool." becomes Head black. that when severity operates the hair of the White " ^ Ib.^ fol. 136b ; V, 359. lb., fol. 129a ; V, 337. 8 ' lb., fol. 131b ; V, 345. lb., fol. 135a ; V, 354. " /^., fol. 128b; V, 335. 1" lb., Pt. Ill, fol. 141a ; V, 365. See also The Little Holy Assembly ^ ib.f fol. 288a ; VI, 82, and fol. 292a ; VI, 99.
2

Z., Pt. Ill, fol. 131a ; De lb., fol. 130a ; V, 341.

46

T*he Majesty
hood, and these two the Ancient of Days detached the female
Bride,
Zoharic

of
were

God

in Kabalism

put

principle/
and

primordially side by side, till to the Lesser Form sleep and is Matrona, name whose Twin-Sister
"

Daughter,

Betrothed

for the

allegories institute strange marriages in the world The Bride above. of object separation was that the to ment the Bridegroom and, in the great sacramight come one of matrimonial union, that they might become

body

and

one

^ flesh.

constitutes the true blessed and sanctified.^ The sacred organ of intercourse is called Tesod^ on the male side, and it has access to the concealed and mysterious region on the female side which is called Zion.^ It is a holy place and all the holiness of

in this union ; ^ it is mercy Sabbath ; and it is this that God

All

the male enters therein."^ The reference to Tesod shows that the Lesser Form is extended Sephiroth. It is the the Lower through have been seekBegotten Son or Vau^^ whose place we ing Tree ; and as its name is Daath ^ or Knowledge, on the being a stmi-Sephira which represents the junction point

of the influences flowing from Chokmah and Binah^ the inference is that the Lesser Countenance Head is or located there, while the feet are situated in Malkuth^ as later Kabalism affirms. We have learned also where the Daughter and Bride dwells, being side by side or face to face in union with her Celestial Spouse. But she is the He final of the Divine Name and we shall learn at a later stage that her present dwelling is in Malkuth, We in a position to establish the Doctrine are now
V, 368. /^^^ fol. 143a ; V, 368. * It is said that Matrona Sanctuary dwells in the Supernal that is to say, in Binah is manifested on and in the Jerusalem which earth that is to say, in Malkuth; she is united to the male in and it is because the unseen This is world that she is joined in manifestation with man. defined as the quintessence faith, for all faith is comprised in this of all Z., Pt. Ill, fol. 143b ; V, 370. mystery." * " lb., fol. 296a ; VI, 1 18. lb., fol. 296b ; VI, 119. ' 8 lb. /^., fol. 290b ; VI, 92. * Ib.f fol 291a; VI, 94.
^ 3
"
"

Z., Pt. Ill, fol. 142b; De /^., fol. 143b ; V, 369.

Pauly,

"

47

The Secret Doctrine

in Israel

clearness as is possible concerning the Tree with as much According to the symbolism of the considering the subject. is in Atziluth^ Idras^ the Great Countenance abode of the

Sephiroth^ which are Kether^ Chokmah three Supreme Binah. It is located more especially in Kether, Below
there is the Lesser which is in Daath^ Countenance

and this

the head of and Form, while the body is extended through Briah^ Tetzirah and Assiah^ the male being not without the female. I have indicated, however, that the Great Countenance

body attached thereto, so that the Holy Ancient is complete as a type of humanity, like the manifestation that But, according to The Great and Holy Assembly^ is below.
has
a

It is stated the head is in concealment.^ everything save three heads,^ and this enables us to also that there are harmonise the symbolism of the Idras with that of the The Great Countenance is more Zohar proper. ally especiin Kether^

heads
Mother,
seem

are

to

The other also has intimated.^ those of Abba and Aima, the Father and the They the Tod and the He of the Divine Name. form of symbolism be in one the curtain which
as

Franck

before the Great Countenance* and in another the throne on which the Most Holy Ancient is said to be have therefore in the Sephirotic Tree : (i ) seated.^ We
is drawn

The

Atnproceeding from Soph and so interpenetrated thereby that it bears sometimes In so far as it is postulated in name. the same Kether it is not differentiated into male and female, but

first Divine

Manifestation

these are Shekinah Ancient

according to other testimony the is certainly there. (2) But when the Sacred constituted wished to establish all things. He

implied, and

the region,^ namely, male and female in the supreme is made Father and Mother, male all owing to whom These are the second Divine manifestation female.

and

^ * ^ "

Pauly, Z., Pt. Ill, fol. 288a ; De La KabbalCf p. 187. V, 335. Z., Pt. Ill, fol. 128b; Ib,^ fol. 130a ; V, 341. Z., Pt. Ill, fol. 290a; VI, 90.

VI, 83.

j^^

48

The
in Chokmah

Majestyof God

in Kabalism

(3)The third is in the seven and Binah.^ lower Sephiroth^as Son and Daughter, Brother and Sister, later Kabalism, According to King and Queen. the
Great Countenance
is Macroprosopus,

greater world, while the Lesser is Microprosopus^ the soul of the lesser world, and Adam They his Bride being the archetypal Eve. Protoplastes^ form together the hahitaculum of all created intelligences, can therefore the hierarchies of consciousness ; and we by saying that The Book sum up the whole

the soul Countenance or

of the Figure

subject

of

Mystery and the Idras are a great allegory of man and Male and female his analogues coming forth from God. implied and conceived in Him ; male and they were female He on account of them ; manifested Himself female they came forth in Him and from Him ; male and male and female they abide above and below ; male and female
they
return

in fine to

Him,

as

we

shall

see

fully

and clearly in its proper place. In conclusion as to the Majesty of God

I
must

in Kabalism,

Word,

add that there but how the term

the Divine Hypostases name of Elohim is allocated thereto,^ but this is a title of Shekinah. Again, it is said that the Word was manifested in the Sanctuary, because it was indispensable to the existence of the latter on earth that the Divine should be present therein ; ^ but that which we know to have Seat was on the Mercy appeared between the Kerubim In the paraphrase the Presence in the form of Shekinah. was of Onkelos the term Meimra substituted for Jehovah,
is thus identified with the Word ; but in the Zohar it is held that the Word in Scripture is designated under Bereshith^ because in order to fulfilthe work of the term

theosophy of the in respect of should be referred The is not easy to determine.

a

is

Zoharic

Who

was creation this term under the form of a engraven turnstile," * representing the six great celestial directions,
"
1 *

Z.,Pt. IlI,fol.29ob; lb., fol. 74a ; I, 439.

DePauly,VI,92.

^ *

Pt. I, fol. i6b ; I, 99. /"^., lb., fol. 3b ; I^ 18.

D

49

'The Secret Doctrine

in Israel

being the four cardinal points, together with height and The Word depth. seems also to be specified under the ^ Sabbath ; it had birth by the union of the active name and the passive light, the latter being called darkness,
and it discovers The Supreme
as

to

the supreme mysteries. Principle and the Word are distinguished

us

It is as one.^ the root they harmonise said : ''While the King sitteth at his table, my spikenard sendeth forth the smell thereof.'' It is to be understood Principle while here that the king means the Supreme is king below Who the spikenard signifies the Word, the model of the and has formed the world below on
two,

though

at

world
same

above.
essence

this the
two

essence

Word.

and word are held to be of the through the medium ; seen of one region, another as appears as thought, but through doctrine of Israel is placed between The

Thought

voices,^ Mystery, but

one

is the Great the voice out of the midst of the It is interior, imperceptible, without cessadarkness." tion trine, Secret DocThence interruption. or the cometh is called the Voice of in its manifestation which
" "

the Voice,

of which other is
"

constitutes
more

the

accessible.

Supreme The first

Jacob,and

The Voice of Jacob is this voice is heard. the interior, imperceptible voice and placed between I should that Word which resounds abroad and which

The Great Voice is the identify with the Written Law. house of the Eternal Wisdom and is female, as a house is the house Word of of the Voice always is. The Jacob,that being apparently the literal and this the When testifies the Song of Solomon esoteric doctrine. land, the that the voice of the turtle is heard in our from Him emanates reference is to that voice which is the inward essence Who of all.* It is the Voice which
1
2 3 *

Pauly, Z., Pt. I, fol. 32a; De Ib.^ fol. 74a ; ib.^ 439. Ib.^ fol. 50b ; I, 292, 293. lb,, fol. 97b, 98a; II, 5.

I, 199.

50

T^he
utters

Majestyof God
Word
"

in Kabalism
the
so

the

as

ordained be made
the

circumcision perfect. The and

for example, for Abraham

Voice

Word that
he

which

Word,

appearance of before the door of which World, signified the Supreme he rested, One
to

this is held Abraham, to the Lord the

might is added or joinedto be indicated by the to

when
that
tent

seated patriarch was on the threshold of which receive the light thereof. has been

to
some

of the chief purposes of this chapter introduce, almost at the inception of our
intimations

subject,

concerning that which will prove to be the foundation mystery of the whole concerning Secret Doctrine, as this has been enshrined in the the Tradition of Israel. It is that, as intimated more than
in the distinction, relation as there should and union of male and female ; but be no the principle which inheres is far need to say from anything that belongs in the public ways removed
once

already, which

inheres

"

"

of lifeto the idea of

sex.

51

CHAPTER
THE

IV
OF COSMOLOGY

DOCTRINE

If the four worlds

sense

of Kabalism

are

held in

very

true

by with a path in consciousness the mind which of the dedicated seeker after Divine " dom things may pass from the sacred and beautiful Kingon the surface of the Word of the literal sense of God, and through world on world of experience may
to

correspond

'*

attain

last that place or state of realisation where all Eternal Word, are meanings unified in the light of the difficulty in understanding we those who shall find no to devised this analogy when not tell us they go on Raymund as non pars est sed totum only that Deus
at
"

LuUy
realms

expressed in which

it
"

but

He
are

that all whatsoever is held is immanent or

part

of
to

the have

revealed
virtue

Himself of

which in journeying Him

of that law of election in by God drawn are are those who for ever. So is the spiritual history

of Scripture, from the moment of Israel the sole concern " Let Elohim there be light," that the said when The same minds of the chosen might be enlightened.
motive

manifests,

as

fact, through

all the Zoharic

was there other reason needed of creation, nor from the withdrawn for God Kabalist to account passing begins in to the manifestation which state of n.in-Soph

story for the

Kether and reaches its limit in Malkuth. The thesis of creation is as follows, but I should from many drawing quarters of the explain that I am
text

and simplifying be difficulties may

not

at

every point, left in respect

so

that

are

concerned

at

the

moment

of with

remediable We expression. the

no

respective

52

The

Doctrine

of

Cosmology

taken by any or all of the three intelligible at It will be more in a general sense, this point to speak of the cosmos, One, which is indeed a recuras created by the Holy ring Zohar. When term therefore the Holy of the One, Who is the mystery of all mysteries, willed to

share in the work Divine Hypostases.

constituted in the first place a the Divine Thought^ point of light, which became then that is to say, in its application to the purpose in view. Within this point he designed and engraved is termed the all things, but especially that which

manifest

Himself,

He

"

Sacred and Mysterious Lamp, being an image representing holy mystery.^ About the most the nature of this if one so at the heart mystery, situated may speak light of all the manifested world, we may derive some
"
"

of speculation

at

later stage.

Here

indeed

is

one

into a vista opens of those allusions through which It follows in the meanthe unwritten Secret Doctrine. time from thought.^ that the universe was created by and The authority for this revelation is the prophet Elijah,

and the " Behold beginning,

Divine

development Who hath

however,

is

an

excursus

on

the
*

created that is
creation
or
"

these
to
was

Thought,

of the Divine
yet existed
1

the Mind,

things." say, in the point only in the

text
"

words : In the

of

as

not.

In other

it existed, says hidden in the words, it was

the

subject

Z., Pt. I, fol. 2a; III, 395, Pauly, De I, 8. See ib., II, 98a; it is said that the words iii, "Lord God" (Prov. where my 27) are the foundation of the mystery the unity and indivisibility of the concerning Thought. it was in the Supreme world at the moment when conceived ^ We shall see that this is identical with what is called so frequently from what the Mystery therefore of Faith, and it is to be distinguished is called otherwise the Lamp God, being simply the general notion of of merit." /"^.,Ill, 28b; V, 80. ^ It may be noted to another here belongs the statement though
"

it is formulated by which that thought part of the text and the word as essence : seen one this essence of the same appears aspect, under mean thought that, as the word, which and under may another really for the processes of the human mind, they are inseparable." Z., Pt. I, fol. I, 439. 74a ; De Pauly, * Isaiah xl, 26.
"

are

53

'The Secret Doctrine

Divine

in

Israel

follow that this to seem and it would The hidden. also was of the thesis is very symbolism The Sacred Name of curious and deep withal herein. God can those who pronounce, or at least presupposes the Name conceive it.-^ In this sense exists for man
Name,
the letters necessity thereto are is Now the world of the Word. which said to have been created by the help of the Hebrew it follows that these were letters,^ whence produced They in the first place or rather their archetypes.

and

as

antecedent images are

of

"

are

from one ably emanated another,^ presumfact that it is possible to reduce on account of the few primitive simple forms. After their to a them Letters the the sacred letters, the Great emanation, letters that are a those on above, of which earth are
said
to

have

"

for a period which in concealment reflection remained One is specified as 2000 proyears before the Holy ceeded further in His work.* to When He so willed
"

do

to shew successively before Him, be utilised as an one cause why each of them should in the This is mere instrument in the task. comedy literal understanding and is one of the curiosities of literature in its form of expression, as it is easy to

the letters

came

say ; but let letter Beth was

us

mark

what
not

issues

to of the word In the beginning," with it is that of Bereshith^ or which the Book of Genesis opens, but because it is the Barach^ which initial letter of the word signifies to
"

chosen, but Bara^ meaning

The therefrom. because it is the initial nor create, yet because

bless.

It

serves

therefore

to

illustrate the ineradicable

tains of Jewish philosophical thought, which mainoptimism is '* right with in the root-sense the that all " is in His God because for ever and ever

world/'
^

In

other

words,

it is recognised
De
Pauly,

that manifestation

can

be only to

consciousness. * Z., Pt. I, fol. 204a; 3 fol. 2a; 1,9. /"^.,

*

II, 411.

Ib.^ fol. 2b ; I,

12

^/ seq.

54

T^he Doctrine

of Cosmology
more

optimism, in is often a characteristic rather than a ground which reason more than instinct ; it is an ; it is something in consciousness, the beginning of a work apprehension in knowledge. It is so permeating and so paramount
that
or

heaven.'* It is indeed something

than

there

are

moments
to

goodness
another

seems

cast

the catholic sense when down the last barrier, and

of
one

the punishment rabbi thinks in his zeal that even shall be for of the Gentile in the world to come but not world this or that period or season, without It is in virtue of the beneplacitum termino carens end. that the letter Beth was used in creation, and I care by what devious or not grotesque path of thought
such
on

truth is reached, so long the Pisgah height with such

a

as
a

it emerges
sun

at

last

shining

in the

eyes. The

is like the Hebrew Scriptures, canonical The and sub-canonical ; it is sealed with sanctity. writers had passed that sacred initiatory degree in which
.

Zohar

the soul looks of the living Amidst eyes.

good things of the Lord in the land to see with their own : they had come the sorrows and rogations of the Greater Exile, their hearts never faltered nor failed over that faith which opens into sight, or in that hope which
"

for
^

'*

begins already to realise itself in participation. The Zohar is therefore like Osiris : it is true of voice," and is inspired on every page, not only with the sense of immortality but with that of a conscious communion
"

between the Holy subsisting ever and continually Assembly has that is above and the Assembly which is hence a consolation There attained holiness below. for the most it which to be seems throughout part implied only under veils by the Law and the Prophets.
" "

The

Divine
reason

intention

to

make
not

use

for the

stated, does
^

concern

of the letter Beth^ further the mind

Ps. xxvii, 13.

55

T^he Secret Doctrine in Israel

of the
the

Zohar/ because it has done its work

in delineating

of the worlds, shewing that the instrument tention The inthe power to bless all things. of creation was further to manifest the Divine Name was therein indwelling presence of the universe and as a glory as an standing about the four quarters thereof. The procedure is symbolised by reciting that the Holy One
motive

engraved represent
He,

the ineffable world the Mystery of Faith,

in

those letters which being Tod^ He^ Van,

of all things, for ever, being the Supreme concealed and unknown Mystery of the Infinite.^ It is that point of Divine Thought which has been mentioned previously, and from it there issues a slender thread of light which is itself concealed but contains all lights,receiving vibrations from Him Who does not vibrate and reflectinglight from Him does not Who diffuse light that is, the mysterious
"

the synthesis of all worlds above and represents the central point and the cause

below.

Tod

the world about lumen exile gives birth to a world of light, which enlightens the other It is affirmed that when the central point, the worlds. thread of light and the light-world are united, then is
on
"

point, or God centralised in thought be produced. The to slender light

"

perfect. This is the office of the Great Name forth in part, but the primordial elements shadowed at the beginning of creation were which were produced it is said that as the earth was without feature out withunion
*'
"

form

and

overcharged Sacred Name

* " by a pen the sign drawn void,'' like by the grace of the with ink," and it was of forty-two letters that the world assumed

instance of recurrence I ought to say to the that there is one is again the story of the letters and their pleading general notion when Teth, but the letters Resh mentioned, and with variations respecting Z., Pt. I, fol. 204a ; De Pauly, II, 411. us. concern they do not now ^ The Mystery more the hidden doctrine that there of Faith is once
"

is male
3

and female above as there is male and Z., Pt. II, fols. 126b, 127a ; IV, 5, 6.

female

below.

Gen.

i,2.

56

The Doctrine
shape/
in is
a

of
from

Cosmology
"

All
"

forms
are

emanate
crown

manner

Name the By their combinations, their superposition, enumerated. below, the and by the figures thus obtained above and four cardinal points had birth, with all other images.
to

say,

the Sacred

these letters, which that of Tetragrammaton of four letters already

"

The
work

letters of the Sacred Name

were

the moulds

of the

arranged in of formation, and as such they were a reverse order to that which obtains here. toMany gether things, however, were united or drawn for the perfect in the mind of the Holy One purpose of His providence in respect of all that which sight in His foreHe contemplated into being. to come was impossible the mystery of the Law, and because it was
subsist without it,^He created that Law to rule in all things above and below, and to in which But because of the Law, the sustain them. created also possibility of transgression is implied. He

for the world

to

as repentance need to Him.

the Sacred Name

at path of refuge in Himself, of return But the Law is said to be contained in by the Decalogue, and to be summarised

the ten sections of which correspond to ten other Names. These appear to be described alternatively as ten creative are words,* which reducible to three, for it is said : '* in wisdom With the Spirit of God, and in underThe I, 189. Z., Pt. I, fols. 30a, 30b ; De Pauly, name of forty-two Tetragrammaton^ for if the consonants an of that of expansion Yod^ He, Vaic Vau, He Name are T\-" 1, H, HV, 1 thus written at length in numbers is forty-two. After what manner selves the letters themtheir sum it is scarcely worth Name are extracted to make up the expanded quence while to consider, being not only outside our subjectbut of no consein itself. I will refer, however, Athanasius Kircher to : Tomus III, p. 261 ^/ seq. CEdipus ALgyptiaciis, 2 Pauly, /^., fol. 207a ; De II, 429. ' Ib.^ fol. 290a ; II, 670. * lb., Pt. II, fol. 14b; It is said, however, III, 66, 67. elsewhere by the help of which was were the world that the words not made it pleased God to create The intention was man. that established until he should be dedicated to the study of the Law, by which the world In this study man is said to sustain creation. Ib.^ Pt. II, subsists. fol. i6ia, b; IV, loi.
"
"

letters is

"

57

The

Secret Doctrine

in

Israel

The that God standing."^ end in view was might Himself and be called by His Divine Name.^ manifest It is easy to say that all this is arbitrary in the

developments, which I forbear certainly many to cite,represent the casuistry of words pushed into a region of distraction ; yet I incline to think that any hang a discourse of Divine Things to peg will serve
extreme,

and

upon

"

though
"

some

devices

Whether peg. is extracted in such strange quality of thought which it has to be realised that manners as these, and of course the peg is only a pretext Jewish theosophy whether it as such or not. From in which the manner understood cannot the Secret Doctrine is externalised in the Zohar one
"

others and then a good

if it be found

be preferred before to answer the purpose it is it so does depends upon the

are

to

help feeling that some this in of its authors knew from that in their day, and in no very different manner The changes are rung after many which I realise it now.

by the great bells of tradition when they peal out the work truth which emerges of creation. The from the far-spreading tissue of reveries is the operating efficacy of the Divine Will in all the manifest universe,
manners

together with
measures

obtains the schools thereof

that which may be held to lie within the of Correspondences, of the Doctrine which in the Secret Doctrine everywhere whatever
"

and has been reflected thence into be included in the same systems which cannot category. further to have been discovered at first It would seem for example, Jacob Bohme ' and hand by a few seers as,
" "

to the angels, was not revealed in a position of was that man recurring pretension Ib.^ Pt. Ill, 78b; V, 214. superiority to all other hierarchies of being. See also lb., Pt. I, fol. 25a ; I, 157. ^ A comparison Ma^mwt, between Bohme's Mysterium which is a Genesis, and the Zohar text would on on same bring out the commentary increase the zeal of speculation some parallels and would extraordinary It concerning that glass of vision into which the German mystic looked.

Exodus xxxi, 3. Z., Pt. I, fol. 2a ; De that this Name

only of
a

Pauly,

I, 8.

It is to

be

noted

in this connection is one which

instance

"

58

The Doctrine
perhaps Swedenborg.

of

Cosmology

It is the erection of an inevitable into a philosophical doctrine, and anthropomorphism tion. when I say this I may be sanctifying the seeming limitaIt is at least true that man is,for all concern of mony of the whole creation, and if the testihave held as Leibnitz would of creation is true ness discern intellectually is in the likethen that which we of the truth of things. But this the Doctrine of
man,

the

measure

"

"

Correspondences.

of according to the Zohar, is the garment God ; it is that in which He appears and wherein He is veiled, so that we can look upon Him Him and know in His vestured aspect ; but it is not the body of God
Nature,
^
"

properly Shekinah, at least in one of her less God manifest. It is that which and it is still aspects for the purpose of He took upon Himself appearing. Prior to the period when the Divine Name formulated was
which is
"

more

for the ends of creation He was apart from the kind of definition implied therein and this non-defined state is by the Zohar, as in the words : Who Behold termed ^ Who hath created," while the product of creation is " " That Behold Who hath created That ""or : called Hebrew are these things. The words respectively Mi The product specified was for not, however, and Elah.
''
''

*'

"

the Zohar, that which Elohim below,^ who

understand by creation but the into being when thus came the from each other. letters emanated The explanation is that by the pairing of Elah and Mi the Sons of the
we

Doctrine
was

contrived

to

obtain the word

Elohim,

and

out

in several respects to other common which was His intimations on the first estate of man, on the Paradise and the mystery on of woman, making of the Fall offer recurring analogies with Jewish theosophy. 1 Z., Pt. I, fol. 2a ; De Pauly, I, 8. ^ Isaiah xl, 26. ^ It is not difficult to follow the reverie, though it seems involved at In the transcendence first sight. God and Elohim inseparable, being are towards the production male and female, and the first movement of a to send forth their living images below. That manifested universe was
seers

assuredly a glass besides himself.

which

was

of the nature

of God

became

of the nature

of the Cosmos.

59

The

Secret Doctrine

in

Israel
:

of this verbal jugglearise the following conclusions (i) Even as in creation Mi, or Who, the Unnamed,
remains
always

inseparable, and have here at to this mystery, that the world exists. We that identification of the very inception of the Zohar Jehovah and Elohim which we shall find of such capital
these
two

attached descriptions are

to

Elah

That,

(2)in God (3)it is thanks

so

At the moment of our research. have only to observe that what I have called the juggle we in the cosmos of educes a doctrine of Divine Immanence manifested things. Apart from this there could be neither

importance

at

the

term

which produces the music, the accord, the grace, the beauty of creation. It was known to once this doctrine that Elijah make on the sea-shore, after shewed himself to Rabbi Simeon
which he took flight,as the text says, and the Master of him no more, leastwise at that time.^ Kabalism saw I have quoted The twice passage of Isaiah which

the

things themselves

nor

the harmony

already is affirmed elsewhere to express the whole work " " Who below has That above and of creation. By When we all been made.^ read in yet another place that Scripture was the Architect under God,^ the reference is also to Elohim, either in the vesture of the Written Law
"

"

But I have spoken in that of the Secret Tradition. of the word Bereshith and how it is rendered sometimes "in Wisdom,'* which is recognised by the Zohar on the
or

But authority of the Chaldaic paraphrase of Onkelos. is regarded more terpret Wisdom correctly as the analogical inof the word,* and it is added that the world " exists owing to the sublime and impenetrable mystery It follows that creation is a work of Chokmahy of wisdom, operating by means of benediction. ineffable, according to the Secret Doctrine,
1

He He

Who

is

Who

is

2
^

Z., Pt. 1, fol. 2a ; De Pauly, I, 9. Ib.y fol. 29b, 30a ; I, 186. Jb., Pt. II, fol. i6ia, i6ib; IV, 100, /^., Pt. I, fol. 3b; I, 18.

loi.

60

The

Doctrine

of

Cosmology

mysterious and unknown/ delineates Himself in vesture, as a unfolds pontifical clothing. He priest assuming in the voice of blessing and passes continually Himself by into the range of apprehension from the unknown
of this voice, uttering the speech of wisdom. But God said : '* Let there be light," and it isaffirmed therefrom. that all celestial legions and powers emanate from When first manifested, its brilliancefilledthe world of the end to end ; but when God foresaw the number guilty He concealed and rendered it inaccessible.^ The
means

in the Song smell of the spikenard of Solomon light,^while it is said elsewhere that the celestial signifies tration This is an illusit is designated by the word goodness.*
sweet

of the way interpretation some

it does

in which

from

appealing in are not signify that the methods artificial is in a very marked their nature ; Zoharic theosophy and illustration beforehand of Matthew an particular sense Arnold's idea that God has put " a heap of letters into the hands of man with them and has bade him make
"

ingenuities of many Again, lesson is educed.

he The distinction between *'what would." word Arnold's hypothetical case and the one now under notice is that in place of a painful consciousness on the part of humanity through the ages that the true Word has never

been

with the letters, the rabbinical believed that their sacred ciphers produced true invariably and could be used in any manner which
extract
on more
a

formed

masters

words

would

refulgent and Divine idea. Bereshith has served but its than a single occasion in this manner,

capacities are not exhausted, and so also in respect of the first created light. If that word signifies goodness, it means also perfect love,^ the grand and divine love, that for God, the correspondence love of man of which is

God's perfect love for

1 3 ^

man.

This
I, i8.

love of the Divine

^

is

Z., Pt. I, fol. 3b ; De Pauly, 76., fol. 30a ; I, 188, 189. Id., fol lib; 1,66.

y^^ foj ^ob ; I, 190, 191. lb., fol. 7a ; I, 38.

61

The
not

Secret Doctrine

in Israel

of personal in afflictionand in joy, Hereof is the ground rooted in the perfection of God. the Divine Creator and the creature of union between divinely fashioned by the hands of Him.-^ because And
constant

on the grounded benefit, but is something

self-questing hope

the word light is said also to be the symbol It is in the sense of all these considerations of unity. that our world is held truly to form the centre of that by doors which which is celestial and to be surrounded

of this union
^

open

thereon.^

Like

all the

and vistas of the cosmos, thousand open on God. hereto I must append

of thought, all paths the portals in their tens of

streets

the symbolism of a certain myth which connects with the primeval formulation of As the Divine Name and has its origin in the Talmud. in the Zohar, it presents another aspect of developed
heard at that point of Divine Thought about which we It concerns a mysterious the beginning of this chapter. * stone called Schethiyd which was originally in the Throne
or a that is to say, it was jewel precious stone into the abyss, so to form the by Him cast and was One might basis of the world and give birth thereto.

of God

"

"

or altar, cubical stone concealed in the depth, while its It was rose the above the chaos. surface or summit stone,^ central point in the immensity of the world, the cornerfoundation, but also that the tried stone, the sure

say otherwise that it for its extremity was

was

like

stone
^

which
The

the builders

rejected."^

The

last allocation,

" Let him kiss me \,i\ with authority is The Song of Solomon^ " held to express the perfect are the kisses of his mouth ; and these words in their union all worlds shall experience with and eternal joy which Supreme Spirit. The condition of this union is said to be the prayer the I, 262. Pauly, Z., Pt. I, fol. 44b ; De of man." 2 Ib.,io\. 1 2b; I, 70. ^ Ib.^ fol. 172a ; II, 275. * See the tracts called Yoma in the Talmud. This is mentioned and

Sanhedrin. ^ Z., Pt. II, fol. 222a, 222b ; IV, 243. * See also Job xxxviii, 6. Ib.y Pt. I, fol. 231a ; II, 511. ' Ps. cxviii, 22. See also Z., Ill, 152b ; V, 392.

62

The
however,

Doctrine

of

Cosmology

passes understanding, as by the hypothesis of the legend it was used in the building from the beginning. it was less inscrutable Finally but this is not that
" "

stone
an

which

altar.-^

served Jacob as It was the good

the foundation of Zion.^ made from it,^and it is destined for the salvation of the Jacob called it the House of the Elohim,^ meaning world.* is attributed Hypostasis to which this name that the transfers her residence from the world above to that which Graal
is below.^

pillow and thereafter for stone, the precious stone and The Tables of the Law were
a

legend,

It is like the lapis exilisof the German for it appears to be a slight stone ; it

is supposed he have been carried by Aaron "^ when to held in the hands Place, and it was entered the Holy close at hand of David when he desired to contemplate it fell from heaven, In a sense the glory of his Master.^
like the
was

stone

from

the

crown

of Lucifer, and

overturned by the iniquity of man, Solomon it to an upright position. was also one tuary.^ of those who restored it, and thereon he built the sanchow to harmonise We these remay not know ference is said of the to seem which exhaust all that but its connection in the Old Testament, with less fabulous elements belonging to the Zoharic other and myth of creation resides in the fact that this stone was inscribed with the Divine Name before it was into cast
stone

again it until Jacob restored

the abyss.^^ For the rest it seems part of the inherent created for Israel and that the notion that the world was is a part of the story of election. story of its making So is it said in one place that the world did not obtain Mount Sinai ; ^^ on stabilityuntil Israel received the Law
^
^

Pauly, Z., Pt. I, fol. 72b ; De /^., fol. 231b ; 11,514.

I, 429.

* *

lb., fol. 231a ; II, 512. /"^., II, 512. fol. 231a;

" Z., Pt. I, fol. 231a ; De Pauly, Genesis xxviii, 22. II, 512. Leviticus xvi, 3. The is merely to Aaron's reference entry, and does not carry the suggestion indicated. " Z.. Pt. I, fol. 72a ; I, 427. * Jb., fol. 91b ; I, 429. i" " lb., Pt. II, fol. 91b; III, 370. lb., Pt. I, fol. 89a; I, 511.

^ '

63

The

Secret Doctrine

in

Israel

had delivered the that God created the worlds after He Law ; that He ended his work in the Traditional Law, which is the basis of the world, and is therefore that have been dealing, for legendary stone with which we is the Secret Doctrine is a Sabbath ; and that Abraham being on whom it rests, also the foundation, the one just by whom it is made permanent, and who nourishes all be not less idle work It would to try and creatures.^
harmonise

references than to shew that they are They are things that stand by not to be taken blindly. to themselves, unrelated one another, and they serve ing their purpose as such, being loose lines of thought turnlook the student's attention in one direction. If we
these

read with the heart therein, I think how to understand come the mystic stone that we may is the central point of the world and how at this point there is the Holy of Holies.^
in this direction and in its relation to the spoken of the Word It is said that the six days were Divine Transcendence. from the Word created thereby, being lights emanating It is also the Divine Seed and illuminating the world. forth. The from which manifest things came specific is, however, was that the world created by affirmation the Word united to the Spirit,^that which operated being

I have

the sound
1

of the Word,

as

voice which

spoke and it was

Pauly, I, 498. Z., Pt. II, fol. 86b ; De is also the stone There I, fol. i'"i\^\ II, 511. Ib.^ Pt. " ii, 34, and it is said in the hands of Dan. without is "the Who Him the stone of Israel" shepherd, represent Israel It is the Community that which of shall be
^
"

"cut

out to

Zohar

(Gen.
called

24).

"

xlix, the

of God forms the bond right, blessed House

of Jacob is that stone which Essences blessed on Divine the the of union According to The on the left,blessed and below. above enwas of Daniel graved FaithfulShepherd^ Z., Pt. Ill, fol. 279b, the stone it is not to be identified the letters of Tetragra?nmaton^ and with Num. he smote being that rock which twice. of Moses, with the stone

{j.b.^ xxviii, 22).

The

stone

between

"

"

XXX,
3

8-1

1.

is not without the other, and the authority It is taught that the one is Ps. xxxiii, 6 : "By the heavens the Word made of the Lord were and Z., Pt. I, fol. 156a ; by the breath of his mouth." the hosts of them all II, 213, 214.
"

64

The
done.

Doctrine

of

Cosmology

For the dispensation of the light this Word was joined with the Father, the light itself proceeding from the Father and being as such incompatible with matter.^

In the union of the Father and the Word it became accessibl henceforward it proceeded thereto, seeing that from both. Before the manifestation of the Word the light proceeding from the Father formed seven letters,
in some which and for this reason
"

inscrutable
were

sense

"

were

without
matter.
**

body
When

inaccessible
'*

to

ness darkthe sacred, nebulous, clouded fire which is called ^ mutation upon the face of the deep appeared for the transformed, also seven other letters were of matter,
like the pure light and hence inaccessible to matter, When firstseven. the Word manifested, the remaining formed, and then the whole eight letters were alphabet by the casting down was rendered accessible of that from the celestial rays. barrier which separated matter
It is for this reason that, according ^ " Let there be light.'* The said :
to

from

Scripture, Elohim
was

firmament

made

likewise and the waters were separated from the waters, It was or the light above from the light below.* subject became to this separation that matter susceptible of light, and I infer that a spiritual mystery is here indicated which
to the distinction between might be comparable material light of reason higher mind. Now, the and that of the is said to be designated by the name Word Elohim.^ The

firmament
matter
1

line of division : thereunto could ascend and thereunto could the light come

constituted

the

Pauly, Z., Pt. I, fol. i6b ; De I, 98 et seq. " * i,2. lb., I, 3. Gen. Z., Pt I, i6b ; I, 100. " The greater light which God to rule the day is a symbol made of Jehovah, while the lesser which rules the night is the Word, regarded Ib.^ fol. 20a ; I, 123. It is said elsewhere as the end of thought. that if
*
"

Essence the work of the Divine world called Jehovah, have been indestructible therein, but being the would everything work Essence it is all of the Divine called Elohim, subjectto discussion. This curious statement arises from Ps. xlvi, 9, but it has been pointed out Name is not Divine Elohim but Jehovah. that in this Psalm the used In the text itselfa discussion follows and there is a divided /^., view. fol. 59b ; I, 337. the

had

been

"

The

Secret Doctrine

in Israel

down ; but while it is thus a limit in both directions, the firmament is also a bond of union between the one and both are united thereby in Elohim. the other, so that It is said also that the Word the form of the assumed because it is in this form alphabetical signs, presumably
that thought passes into expression.-^ The six days of from the Word for the lights emanating creation are It is thanks, in fine, to the illumination of the world.^ Word that the waters of the celestialriver flow for ever

irrigatethe worlds that are below.^ in So far therefore concerning the work of God creation and the instruments appertaining thereto. But belong more there are certain final intimations which
to

When the especially to our a subjectnd lead therein. Holy One created the world He engraved the Mystery engraved it of Faith in letters of sparkling light ; He mystery and above and below, because it is the same because the world below is the mirror of that which is
By means of the Mystery of Faith He above. in another place it is asked Now, the worlds. is matrimonial The answer unions.* worlds?
are

created : What
These

from creating. cease the worlds which God does not It follows that creation, as the story is told, is a veil of the sex mystery ; it follows also that something is understood is the shadow as this is of which physical union here : the intimations concern known union as the result of
a

law, which
:

law is literalon
a

mystical on these words

higher The

the plane of expression and key is given in Another plane.

"

union of the male and female principle ^ impossible as indeed it was the world engendered that it should do otherwise within the measures of Zoharic
1
^

and seeing that the but not Genesis implied are the six nights which mentioned has become the latter and concludes therein, it inquires what that of for some in concealment God holds them His own. good purpose of * 3 lb., fol. 89a ; I, 511. lb., fol. 33b ; I, 208. 5 lb., Pt. II, fol. 228a ; IV, 250.
are

Z., Pt. I, fol. 2ia ; De lb., fol. 31b ; I, 196. in its lighter moments

Pauly,
The

Zohar

I, 129. is sometimes

like scholastic philosophy six days of creation

by

66

The

Doctrine

of

Cosmology

So also in the emanation of the letters, symbolism. come Aleph and Beth are postulated, from which two forth the rest of the alphabet, and hence it is said that these two are male and female.^ Here is a further reason why
"

Beth

was

the instrument of creation, as already Another took story intimates that God
"

explained

the

of letters in His hands and began to make worlds but they had no therewith over consistence, and over, had not being that the covenant the reason yet been The world under the law of circumcision must made.^ be understood as a specific dispensation within the manifest sations destroyed worlds are previous dispenorder, and the This is which arose and decayed unceasingly.
heap it is said that their destruction was illustrated when dwelt therein did not because those who accept the It is not that God of the Doctrine. commandments but the works His themselves works, undo undoes Why, it is asked, should God by refusing salvation. put an end tradition, He He?^
to
to those children whom, according Hypostasis, called created by the Second

It is only under the Law virtue of that inward covenant

was once man

and

the

Doctrine,

or

in

the shadow, that female by the Elohim, which is another manner of saying is established in him. harmony We that the cosmic shall in the next chapter that he was see created prototypically in the
likeness of the world

of which circumcision is hereby made male and

below
so

world
1

above.

He

was

also

and in that of the that he represents made

Pauly, I, 187. It is said elsewhere that the Z., Pt. I, fol. 30a ; De letters expressing the male principle are not tion, susceptible of transformabe counterchanged while those expressing the female principle can by lb., Pt. II, fol. 134a; IV, 29. means of certain combinations letters are male and which are female, we Which are not told. A note to the French are that the uneven masculine version suggests and the is theoretically probable feminine, which but is not borne even in out it is certain that //^, the fifthletter, is female in the Zohar, fact because while the sixth or Vau is masculine. '^ " f //^., ol. 25a ; I, 154. lb.
"

67

The Secret Doctrine

in Israel

the celestialLover and Beloved, who are symbolised by In the letfers Yod and He^ and are united by Vau} he was designed to be the another form of symbolism to be separated never Spouse or Beloved of God who was

from
we
are

the

Lover.

So

proceeds

the mystery
to

with

which

concerned
are

from

stage

but

we

at

present

concerned

stage of unfoldment ; it only in seeing how

belongs

to

all.
1

Z., Pt. I, fol. 26a ; De

Pauly,

I, 161, 162.

68

CHAPTER
THE MYTH

V
EARTHLY

OF

THE

PARADISE

In the previous chapters I have been content to lead up to certain intimations as I could which have formed part of each concerning that mystery of sex which is called Mystery Mystery in the Zohar ; of Faith and Supreme

but

in the present consideration it will be with us even from the beginning. It is a matter difficulty to of some disassociate the from that Divine personality subject the Indwelling Glory which is the central figure of the Aramaic text and the full discussion of which I have decided
"
"

for good It must study.

are one

two

postpone till the end of our be explained in the firstplace that there Gardens of Eden which are in communication
reasons

to

The with another, while the one leads to the other.^ is the mystery one of sex as it was established or rather formulated thesis this lower earth by the hypooriginally on but was this Garden of the Secret Doctrine, in transcendence it as ravished ; the other is a mystery subsists in the eternal world, the world of the supernals. In the symbolism the of the whole subject, word of both is womanhood is the Garden in transcendence ; she and
Briah According to later Kabalism, is referable to the Superior Paradise in respect of souls and to Yetzirah in respect of angels, but this is to Zoharic teaching, by which it is allocated to Binah manifestly opposed is therefore in the supernal world The Inferior Paradise and of Atziluth. is in Assiah according forms of Kabalism. to both We in shall see its proper is probably Eden the abode place that the Higher of souls Eden is,so to speak, the threshold awaiting incarnation and that the Lower
^

into the life of earth. So also on the return of entrance journey through death Lower Paradise is a tarrying-place for the souls of the gate of the before they ascend higher, that is to say, into the Supernal the just Eden, hberation is Z., Pt. HI, fol. 196b; De Pauly, where perfect enjoyed. V, 506.
"

69

The Secret Doctrine

she

in Israel

below, or alternatively their is also the Garden^ is she ; and their image amidst the exile and mystery woman penitence of this present order is also woman in her espousals, woman in her betrothals, woman as wife,
"

daughter mother, shall see at a later and sister. We stage that all these designations are titles of Shekinah as the Divine Personality which I have mentioned and
"
"

she
as

can

woman

be regarded from in the archetype

two

points of view, being and (2)as the mystery of

(i)
sex.

Speaking

But essentially,these two are reducible to one. is the woman the male is not without the female, nor in respect of this mystery, which apart from the man in His concealment, includes all. It is that of God of God also as He is manifested in the Secret Doctrine, and It is the mystery of the of prototypical humanity. traditional fall of man and of all the banishments which the elect

owing here so

postulated as having suffered ; but as it is to this mystery that each one of us is incarnate homeward is it also through this that we return
are

is Shekinah ; it is with us at into the refuge whose name this day in the bondage of our mortality, but it is also Zoharic legend of the liberation. The the law of our Paradise may be held to formulate the mystery, it. The Paradise above is called but it does not expound " the Sanctuary, O Lord, which Thy hands have established.'* ^ The Paradise below has the Holy of Holies Earthly

for its image called Zion

peace.^
^

and
and

both

are
"

at

the

centre

Jerusalem
the

the

place

of the earth, of and house

man

As

regards
to

making
=

of

we

know

by the Kabalists is always Franck, Paradise termed World to Come Garden Eden or the s^H and the of either ]ny p D^15; Kabalists. /'"3:r^^i- Garden, never D1"lQ this being the word of the modern Eden Gan It is not their word La Kabbale^ P- 57exclusively. both to Binah as is applied in the Zohar the Sephirotic and Malkuth, locations respectively of the Superior and Inferior Eden. 2 I, 38. Isaiah xv, 17. Z., Pt. I, fol. 7a ; De Pauly, 3 Palace or Paradise below is modelled The Chapter III, p. 47. See in Malkuth^ on the pattern of that which is above, for the Divine Presence from the Divine Hypostasis as the Kingdom of this world, does not differ formed Garden Lower The was in Binahy which is the world to come.

According
=

"

70

The Myth
that there are into the other,
two
a

of the
accounts

Rarthly
in Genesis,

Paradise
one

dovetailed

the Zoharic doctors did not they realise, and with the difficultieswhich thus arose dealt as they could. to According the Elohistic text in the likeness of the Elohim that is to for which reason we say, male and female shall see that Shekinah is now title is Elohim male, and whose female at another time. In so far as she represents the or mystery of sex, it is obvious that she is of both sexes, male on the right side of the Tree of Life which is the
man

fact which

was

made

"

"

"

"

"

the left side. But the side and female on text, and by myth of the Earthly Paradise is a Jehovistic its hypothesis Adam, being the male in distinction from the female, or having the female latent within him, was
masculine
"

made Holy

in the first place. One created Adam

Now,

He

it is said that when the exhorted him to walk in

the way Wisdom,

of goodness and revealed to him the Mystery of by aid of which he could attain even to the supreme degree.^ He also gave him the Law and taught him His ways.^ This is not, however, Adam in distinction from Eve but refers to humanity in its two primordial
forms
was
:

so

also in respect

of what

follows.

Man

so crowned with celestial crowns endowed and was he could rule over directions of space ; he that the six was perfect in all things and bore the seal of the heights his countenance. The him and on angels encompassed

honoured

him, revealing mysteries relating to the knowledge But he on his part beheld all of their Master.
"

mysteries and all wisdom supreme exceeding, as we have seen already, the science of the angels and he knew The intention was the glory of God. that he Who should remain united in heart and mind to Him
"

and the

by the Holy One, that He might have joy with the souls of dwell therein ; but the Garden scendence, which is planted in the tranWings Shekinah, is the place of contemplation of under the for souls in the sweetness of the Lord, and herein is the Blessed Vision. Z., Pt. II, fol. 127a ; De Pauly, IV, 8. 1 2 Z., Pt. I, fol. 140b ; II, 147. foi^ jgg^ jjj^^ ij^ 288.

planted

justwho

"

71

T'he Secret Doctrine

was

in Israel

like his model, thus being preserved unchanged, is the synthesis of all things and in Whom Him Who fantasy in If it be said that this is mere all is unified/ by the hypothesis of the legend, distraction because man, from less one know did not or evil and much good that authorised Christian is in the same subject the same case precisely, be for it is obvious (a)that in this state no person can he be so accountable accountable for disobedience, or (b)if is on the side of least aware he is at that obedience goodness and its opposite on that of evil : but this spoils is of course to treat a pure The unreason the postulate. another, I doctrine on
can

only

point

out

myth
as

as

if it were
to

literalhistory.
state

By

so

of man our construction crucifies further the story with much which it professes to deal.^ learn that the itself,we In respect of the Garden whole world is watered by that mysterious river which
we

elect

exalt the

much, however, in Paradise, by so

went

forth

out

above.^ It came life to things below.*

1

of Eden from a

"

meaning

secret

This
; De

the Paradise that is place on high, and brought place is symbolised by the

Z., Pt. I, fol. 22ia,

22ib

Adam with encompassed or vesture vehicle resplendent was of his fall. consequence clothed with skins as one ^ in Gen. ii,15 that "the Lord God We took the man, are told and it." With this to keep to dress it and Eden him into the Garden of put it is interesting to contrast the Zoharic ideas of those duties which fell to He was in his original state of radiance. Adam set to offer sacrifices in an the Garden, and for this purpose altar is postulated therein, which he Z., Pt. I, fol. a tiller of the ground. by his fall,and so became profaned It is said in another I, 331. Pauly, De that he was set to place 57b ; tion by the hypothesis before the instituThese roses. things occurred

God

It is said also that II, 470. high {ib.)^ on the meaning glory from he was before he in which manifested
Pauly,

"

grow

offerings ; we can infer therefore that the sacrifices of Adam is part of were offerings of aspiration, and I think that what is indicated kind of altar that was We the mystery shall see otherwise the of union. by the fall ; it is simply another variant of the mystery of womanhood profaned lb., Pt. II, fol. to cultivate. was man that Garden given which 111,430. The roses were 109a; children of Shekinah, because she is the Garden. rose of the world, and under another aspect is herself the ^ /6., fol. 30b ; I, 192. * it brought In other terms, the celestial waters, and thus gave birth lb., fol. 59b ; in the Garden. flourished to the plants and fruits which I, 348.
of blood
"

"

"

72

The

Myth

of the
the

Earthly

Paradise

letter Beth when it appears for the first time in Genesis. The meaning is that this letter contains all letters in its

womb,
secret

even

as

river vivifies all things else.

The

path along which it is place resembles a narrow difficult to travel, but there the treasures of the world from on high ; hidden. The are river brings sanctity under of Heaven shall have come and when the Kingdom the form of first-fruits of the earth, the latter will be
One might call raised and made equal with Heaven. for the whole doctrine of cosmology, this a keynote to or except that a keynote of one another kind seems Holiness is life,and the world transpire everywhere. and subsists by holiness. If this, its correspondences
not the beginning, middle and end of analogues, were Zoharic theosophy, I should have to cause no write Secret belong to the not about it, because it would tures. in the old literaDoctrine of God, which is my concern

As

regards the formation

we

of Eve

from

the side of

in the Zohar with another presentation places of legend.-^ of a tradition which is found in many Adam joined side by side originally. The and Eve were
meet

Adam,

explanation which is given in one place only, or perhaps is after I should say rather that there is no alternative i.e.^ inscrutable manner that they the most of the text had face to face because as yet "the Lord God were not
"
"

"

^ This caused it to rain upon the earth." forgot, as authority of Rabbi Simeon, who

not

is
one

on

the

think, for a not there was

moment
a man

that the
to

same

verse

attention must kind whether

"

till the ground." much be given to inconsistencies of this not to some means or not of escape happens
"

adds: Too

might "And

be found
always
to
can

which

subsequently known make be hooked on

^

as

is purpose of the Zohar point of its Secret Doctrine

the
a

to

text,

and

the
I, 216.

context

"

for

Z., Pt. I, fol. 35a ; De

Pauly,

Gen.

ii,5.

73

T'he Secret Doctrine in Israel

is seldom this purpose this case is (a) that man
"

point in being superior to all the works be must of creation,^ the union of man and woman on that of Nature meaning, however, modelled the Arch-Nature is above ; but (b)their union face to that
to
"

held

signify.^ The

face could

tillafter that of heaven and earth, which was manifested by rain. It is obvious that a spiritual mystery is here indicated, and one that is dental part of the intercourse which constitutes the transcennot

be accomplished

The physical basis is of course that the unions. takes place in an opposite position sex-union of humanity to that certain to suggest of all the animals, which was doctors, though they do deep symbolism to the Zoharic intimation is that in Another not the contrast. make their original state not female but so also was
male and his side.^ the attached I suppose that this notion is the antechamber or threshold is believed to be mystery" which of that "supreme " Male expressed in the words : and female created He * It is said to constitute the glory of God and to them/' it is regarded be the of faith. In the root-nature
woman

only

was

Adam

made

to

object

that perhaps in the sense it has not entered into the heart of man to understand God has prepared for those who love Him, or, from what of experience and not another standpoint, it is a matter
as

inaccessible to human

reason,

man was created as of dissertation. By this mystery It is inferred that well as the heaven and the earth. does not represent male and female every figure which has no likeness to the heavenly figure.^ We shall see in

is recognised speedily, and the of fact, the discrepancy Eve doctrine explains that there was because man no master of ifnon-existent because been created, and man he was had not yet as was in her absence. The last point is not incomplete a subtlety of the but a doctrine which obtains everywhere human our moment, regarding Z., Pt. I, fol. 35a; De Pauly, I, 217. nature." 2 I, 216. 76., fol. 34b; 3 Z., Pt. Ill, fol. 117a; V, 301. * Gen. i, 27. ^ Son, himself a reflection Adam Protoplastes, the Cosmic Meaning Kadmon. of what subsists but is not explicated in Adam
As
a

matter

same

74

The
due
course

Myth

of the
One

Rarthly
does
not

Paradise
make

that the Holy

His dwelling

united, and there except where male and female are only His benedictions are disposed. This is why Scripture " God blessed them says : And and called their name ^ Adam, on the day when they were created."
It is recognised by the Zohar in no uncertain manner one that the condition of side to side was of imperfection because it was not a true union in the likeness of heaven ; it there is another the latter is eye to eye and beyond heaven and earth pass away, like all the state, in which former things, because the distinctions of this and that Eve are was at an joinedto Adam until he was end.

the put to sleep,^ and here the text dwells especially on fact that the place of his entrancement was that place As regards Temple built subsequently.^ was where the " He took one of his the formation of Eve, it is said that develops a great subtlety, ribs," and here the Zohar inferring that the second pronoun alludes, like the first,
It says, further, that the plural her **ribs" signify the virgins of Matrona, meaning one was taken to be the maids of honour, of whom gotten for Adam.* However ''help meet" this story is forto

Jehovah

Elohim.

soon

but
any.

I do

not

afterwards and think that we

time came face the text
"

yet

others

need

substituted, to importance attach

are

be to and woman face to joined which here follows is applied They to the intercourse : and stand fast for ever ^ The done in truth and uprightness." ever, and are reference is to the state of true nuptials, ineffable in

When

the

for

man

Gen. V, 2. Z., Pt I, fol. 34b ; De I, 215. Pauly, 3 lb., fol. 31b; I, 215. * lb., fol. 28a, b; I, 176-178. It is even of my said that "bone flesh" (Gen. ii, bones flesh of my are that signify and words 23) Shekinah, so the Cohabiting close is the connection recognised between Glory who is the guide of man is on earth and the womanhood which
2

part of him. '^ Ps. cxi, 8.

"

75

"The Secret Doctrine

the
holy

in

Israel

between transcendence, when the male and the female, as between the wings of the two cherubim, Shekinah the glory of manifests, when within and is neither marrying over are nor and there without
in once giving in marriage because those which were The separation have entered into the heaven of union. fast" are "stand said to designate male words and here below female, whose will subsist through union
all eternity in the world

that is above.-^ It consists in face to face, for Zoharic similitudes a sacred union it is only the court transcend this, though seldom of Temple, w^here the Lover and Beloved are still the clothed
'' There The in their vestments. went up a words : mist from the earth, and watered the whole face of the ^ signify the desire of the female for the male, ground was taken from and here it is added cryptically that man
"

his place and

transplanted,

or

changed

might attain perfection. and woman in one tivity, signifiesthe capplace that the sleep of Adam it is another episode in the long history so that that these scattered of creation ; but I do not know
intimations
memorial. A word must concerning the Trees of the Garden, though I scarcely feel that the Secret Doctrine The on this subject. offers lights of the firstmagnitude Tree of Life is identified with the Doctrine,^ presumably
can

about, that man Now, it is claimed

be drawn

into

true

be added

form, not is inculcated by that which but by the sense the surface sense within : it is the Law, Holy offers aspects of truth in all its which fruits of this Tree The interpretations. subsist for ^ ever and give life to all ; it gave life in particular to those the twelve tribes who issued therefrom.^ It covers
in its inward
^
^ *

than honey. II, 730. Appendix 3 ; " from At the end of time the purified Israel will depend Ib.^ Pt. Ill, fol. 124b; V, 322. only.
"

Pauly, I, 217. Z., Pt. I, fol. 35a; De Z., Pt. I, fol. io6b, 107a ; II, 36. Ib.^ Pt. II, fol. 2a ; III, 3. They are sweeter

Qen.

ii,6.
Ib.^ Pt. I,

"

this Tree

76

The

Myth
are

of the
pure
sense,
:

Earthly

Paradise

vessels which in the

true

It is knowledge souls with its wings. which is supernal, the knowledge

those
to

that is above reason possess life in the

who
come

are

attached
as

world

well

as

thereto life in

of Good and Evil is of the Knowledge reputed to have been a vine and the forbidden fruit ture it is added elsewhere that Scripwas the grape,^ whence It is said also interdicts wine and fermented drink.
to mean the female principle,^ which I suppose it is unsanctified in the state when of separation."* it there is that which Among the fables concerning it invited many spirits to revolt before relates how
to

this world. Tree The

be

they

were

furnished

with

bodies, meaning

we pre-existence about which furnished, these spirits conWhen so ceived on a plan to descend earth and assume possession God in two catethereof. classed therefore the spirits gories, the good being placed on the side of the Tree

the state of in its season.

possibly in shall hear

He of Life and the evil on that of mixed knowledge. the time had provided the first with bodies, but when do likewise in respect of the second, the to come ^ Sabbath interrupted the work otherwise of creation have been wreck there would and ruin from end to
"

end

of the world.
"

By

provided the remedy is to say the hour the mortification spirits had desirable with deprivation were impotent. invested
1 2 3 *
"

this intervention the Holy One before the evil, advancing that Sabbath, so that the evil of the
"

spirits of seeing good bodies, whilst they in their It would

seem

to

follow
III, 48.

It is the centre of all life. Z., Pt. II, fol. iia ; De lb., Pt. Ill, 158b ; V, 410 : fol. 127a ; V. 327. lb., Pt. I, fol. 36a; I, 223.
As
a

Pauly,

is curious in all referred to, which of fact, the passage is that evil woman that the Tree of Knowledge respects, suggest is the wife of Samael is incest, idolatry who and intercourse with whom It is the averse and murder. side of the sex mystery. 5 Z., Pt. I, fol. 14a; I, 82.
matter
seems

to

77

T*he Secret Doctrine

in

Israel

but in sex, that the desire of the evil side is towards The infernal the iniquity to which it may be debased. hosts are therefore in a state of inhibition, arrestation
unsatisfied longing. Generally as regards both trees, the Secret Doctrine looks forward not only towards that time and because the elect will when of it is glad in all its aspects

and

"

"

of Good and Evil, but longer to that Law they will not be subject when which legislates on things permitted and forbidden, on clean Our be drawn entire nature will and unclean things.-^ in that day from the Tree of Life and there will be
no

depend

longer

on

the

Tree

about the evil and impure, for concerning it is written : *' I will cause this time the impure is Herein spirit to pass out of the land."^ for the people of God the rest remains which and fruition is herein of those good things of the Lord the
no
. . .

further debates

which there

are

gathered
a

into the Land thing

of the Living.^

Now,

said in another place which to seems connect from with the subjectnd to issue therea in a mystery that seems like a path of light. yet " Between the spirit of good and the spirit of evil she " is called woman must and they shall then stand who is

strange

abide
account

in
on

harmony the

or

in

of that the spirit of good preponderates of the woman does the Mystery After this manner over that of evil. in the law of its to more of Faith proceed from more
part

turning of the evil to It is by the help goodness.

the

self-unfoldment.
In conclusion, I infer that the Tree of Life is also the female principle in the state of sacramentum ineffahile^ preserving all who death are attached to it from
1
2

Z., Pt. Ill, fol. 124b

; De

Pauly,

V, 322.

Zechariah,
The Tree

the Tree

xiii, being the Tree of Knowledge of Death, fol. 157a ; V, 405. of Life." Z., Pt. Ill,

2.

in contrast

to

78

The Myth
for
also
to
ever.^

of the
reason

Earthly

Paradise

My

other
to

Tree

that those death, the text

it is said of the are who attached to it cleave ** Her feet go down quoted is :

is that when

As this is death ; her steps take hold on hell." ^ on woman the side of the devil, so is the other womanhood also, but on the side of God.
it is fair to mention that in one place the letter Vau is said Life." Z., Pt. I,fol. 12 la ; V, 309. But the point is that of I have called sacra7nentU77t Vau in the perfect state ineffabile which have seen as is in union with the second He of the Sacred Name, we
^

Here

to be the Tree

"

"

already. 2 Prov.

V,

5.

79

CHAPTER
THE SERPENT,
AND

VI
OF
THE
THE

SON OF

MORNING

FALL

ANGELS

An

adequate

angelology, demons which begin

study of fall of the

came

the
the

Zohar

the subject of hierarchy of angels, the

on

in Talmudic

a as about literature and

consequence, would be itself an would

undertaking of no inconsiderable magnitude, that literature lies all oriental belief. I do know to the what remains to be said on
I recall the
vast

for behind
not

pretend

histories which

counting only from the 17th century/ does not belong to

when subject have been written already, the days of Van Dale at the end of It is fortunate that such an inquiry
our

subject,

in the Zohar which is important of curious of Secret Doctrine, though there is a mass speculation and ingarnering of bizarre superstition. It would under led up

for there is very little hereon from the standpoint

be arid and wearisome to collect it without commentary kind, and I shall confine my remarks of any few general heads, to elucidate things which a
to

followed the Fall of Man and some which I suppose that in the firstplace a word must therefrom. be said upon the subject evil and how it is regarded of in the text.
It certain
^

seems

to

follow expressly
that there is
Dale
:

or

by implication from
least
a sense

statements
van

at

in which
Idol-

Antonio
.

Dissertationes Idolatricis
mass

de Origine

ac

Progressu

atricE Amsterdam,
,

et de Divinationibus It offers a 1696.

to

Judaorum.
on

of information

according

Jewish ideas,

on

false Messiahs

and

on

Quarto, pp. 762. angels and demons the magical side of

Kabalism.

80

The Serpent and

God

Fall

of the

Angels

is the author of evil ; ^ a system being given in which from God, but He is present not only do all things come in all, it is not unnatural to accept the direct immanently without debate or refinements, and in this consequences particular respect no The Zoharic mind.

difficulty is created thus in the Pauline that all consciousness Nature groaneth and travaileth, the sense of suffering in all animate beings had never entered therein, though a there was very keen sense of the burdens on election

It is admitted quite freely, and indeed the One notion is implied in several places, that the Holy has created both the justand the or unjust,^ stillmore formed man of a spirit of good and a plainly that He spirit of evil. The exoneration resides in the fact that in Israel. good, because good turns evil to God created that Tree the eating that the full understanding of the evil of which meant ; but the side of things entered into the life of humanity saving clause is that it imparted also the knowledge of There be no have seen can question and we good. that from this point of view the Tree of the already Trespass is a synonym image of the Written Law, or evil is of service to Moreover, account.^
" "

for this is prohibition above all things, which defines evil and separates that which is so imputed from what is It is understood, however, that the recognised as good definition is on the formal side and stands therein at its value, without reference to essentials.^
that there is also no difficulty in the Sepher Yetzirah on the and it is this primitive text which is responsible for Sephirotic subject, The evil which is created by God the Zohar proper. theology throughout
^

We

have

seen

from that which man distinguished, however, his own on works It is woe is on This to those who themselves the make part. wicked. " He hath made It is ruled, however, that everything authority of Is. iii,ii. because i He is glorified by the beautiful in His time " (Eccles.ii, 1

is to

be

1),

of the works fol. iia ; De

""

justand
Pauly,

the occasional III, 47.

good

acts

of the wicked.

"

Z., Pt. II,

I, fol. Ib.,y\.. 49a ; I, 283. ^ in chief is, however, in a discourse of R. Simeon, exoneration demerit would have been equally impossible who maintains that merit and for man if God had not (i) created the Spirit of Good and the Spirit of lb.
*

The

81

The
There is no Blessed Angels

Secret Doctrine

in Israel

tabulated account of the Hierarchy of the in the Zohar, but we hear generically of
"

great hosts and cohorts, battalions of guardians, usually for purposes as angels accompany of honour when Shekinah on some of her missions/ also and there are It is specified that Metatron is clouds of messengers.
"

the leader of the Invisible Host and that his place is immediately beneath the throne of God ; ^ but we hear of legions like those of the Nine Choirs of nothing

divisions and subdivisions As with correspondences of this kind in late Kabalism. regards the Infernal Hierarchy there are various categories
Dionysius,^

though

there

are

consisting of angels who kept not their firstestate demons generated in several ways.*
They
crowns
are

and of
or

specified
^

as

comprising
as

ten

degrees
to

ten

below

and

corresponding

such
"

numerous

Z., Pt. I, fol.23a; Evil, and if He had not (2) our nature composed of both. I, 142. Pauly, The Spirit of Good De and the Spirit of Evil are on the left of man. If the last lives in purity, the first acquires an and right in all to protect him over the second, so that both combine ascendency The Spirit of Evil is in a state /^., fol. 165b; II, 250. his ways. of incompleteness ; II, 398. unless man nourishes him by sin. Ib.^ioX. 201a in turn Apparently, are those who thus nourish their master maintained by him, whence the happiness and prosperity of the Gentiles is a fruit of Samael lb., Pt. II, iia; the union between and his prostituted wife. It is admitted, III, 47. on the other hand, that evil is stronger than But even Ib.^ Pt. Ill, fol. 263b J VI, 24. the demon contains a good. he could not which exist. lb., Pt. II, particle of sanctity, without fol. 203b ; IV, 205. ^ for example, It is mentioned, that 42 sacred angels, commissioned down Shekinah for her service, came Israel she accompanied when with letter of the Divine Each bore Name letters. into Egypt. a of 42 III, 15. /^., fol. 4b; ^ is said to be the It is here that Metatron lb., fol. 294b ; IV, 318. he was by Enoch to heaven. name when assumed raised ^ in his Condusiones however, It isjust, to say that Picus de Mirandula, Cabbalisticce manages hierarchies in the following order : to extract nine Tarsisim, Aralim, Kerubiin, Seraphifft,Chasmalim, OphaJtim, Ishim, Alalachiin and Elohiin, but it is a purely arbitrary classification. * is supposed to be Speaking of the Demon generally, the Empire described as are the presidency three chiefs or princes, who under of branches, impure branches, from which depend three seventy and minor Z., Gentile nations. these are the leaders or angels of the seventy III, fol. 194a; Pt, V, 503. ^ Z., Pt. I, fol. 167a; 11,256.
"

"

"

"

"

"

"

82

The Serpent and

Fall

of the

Angels

hierarchic grades,^ separated in appearance yet communicating one with another, being ramifications of a single
tree.

the right and ten also to for there is a right and there is a left side in the left,^ the empire of the demons, this being modelled out through^ infernal triad in There is even on an that of God.
are

There

ten

crowns

to

correspondence as such with the Sacred Triad that is was above, and the observance of the Paschal Lamb There are averse Seraphim instituted to break itsbonds.* in the form of serpents, emanating from the evil serpent.^
There palaces corresponding, on hand, to the palaces that are above " and on the the one names other to the seven which are attributed to the tempting spirit: Satan, Impure, Enemy, Stumbling-block,
are
averse

finally seven

Wicked, Crafty.' the Uncircumcised, What I may call the metaphysical account is as follows : When the passive light, designated as darkness in Scripture, was joined the active light on the right side,^ to following the ordinary arrangement of the Sephirotic celestiallegions concluding that there was in place of harmony or antagonism between the modes Pillar declared equilibrium by virtue of the Middle themselves for the light of the left side and made ready Pillar When to revolt the Middle against the other.
" "

Tree, many

"

the good legions the struggle and submitted, but those which renounced ^ were evil persisted and gave birth as a consequence to hell. In this manner discord was introduced into the world

manifested

the Perfect Unity

of God,

^ 2
* ^

Z., Pt. I, 177a ; De Pauly, II, 296. lb., Pt. Ill, fol. 207a; V, 527. lb., Pt. II, fol. 40b ; III, 189.

' lb., fol. 245a ; IV, 278. Z., Pt. I, fol. 17b; I, 105. ^ The inference seems to be that, belonging to the passive side, their it than that of the active side, though greater potentiality for evil was in this, or the imputed have been not subsisted also could conspiracy by the intelligences of both sides, as the case was shared apparently. " It is said also elsewhere Sons of God " (Gen. vi, that the angels 2) were in a state of perversity from the beginning. of the evil side who were lb., fol. 270a ; II, 638.

ib,^Y\. II, fol. 37b; III, 179. lb,, fol. 247b ; IV, 281. lb., fol. 363a ; IV, 295, 296.

"

"

83

The Secret Doctrine

on

in Israel

both sides, and the sense to suggest of the text seems that its vibrations remained on that of the good powers, though apart from any spiritof rebellion. The Scriptural " And God made the firmament, and divided allusion is : from the were the waters which under the firmament
the firmament,''^ a text which does many sides of interpretation and meaning in this case that He separated the discord which had its in the angels who kept not their first estate from source introduced into the world by those who that which was ever, into the abyss. Both disruptions had, howwere cast
waters

which duty on

were

above

but that which belonged to the firstclass redounded to the glory of heaven, had this as its end in view and disappeared apparently when the end This is so far concerning one in question was reached.
their result below,

category of souls There was below.

on consequent legions of superior was

rejected

and enchained another class, the downfall of which One the Holy several assembling advising
them that He have replied to

from

heaven

intended

appear he said : '* Nevertheless by quoting the Psalmist when being in honour abideth not : he is like the beasts man ^ Thereupon the Holy One stretched forth that perish."
a

to

create

angels and They man.^

finger and burned these blessed legions, after which He ment, statecalled others into His presence and made the same
" is What on their part : which they answered man art mindful that Thou of man of him and the son ^ The Lord explained that man that Thou visitest him." be superior in His image and would should be made It does not appear what He addressed. to those whom

to

happened
Sons

to

these legions.
"

There

were,

moreover,

those

saw that they the daughters of men of God who ^ fair," and they included Aza and Azael, who entered were into a dispute with Shekinah on the advisabilityof creating Adam,^ seeing that he would end by sinning with his wife,
1

Gen. i, 7. ^Ps. xlix, 12.

Z., Pt. Ill, fol. 207b,

^

*Ps.

4. viii,

Gen. vi, 2.

V, 529. 208a ; De Pauly, " Z., Pt. I,fol. 23a ; I, 141.

84

The
to

Serpent and
Shekinah

Fall

of the

^Angels

replied that before they could make be postulated that they accusations of this kind it must This chaste in their own persons/ prove more would but the children of was the conclusion for the moment, *' had recourse to God took the daughters of men and which
^ The result was wives of all that they chose/' that Shekinah stripped them of their sanctity and of all also part in eternal beatitude,^ which had been the case belonging to the firstcategory : with the rebellious angels

them

these

According to eternally in Sheol/ became version, Aza of the and Azael enamoured daughters of Cain,^ but the text says also that the or actually sons of God were of Cain. of Elohim
are

burnt

one

evil
sons

We

can no

choice among Elsewhere consequence.

take

our

alternatives over it is affirmed

were were

of before that

matters

the corruption of the world all men Elohim.^ When Aza and Azael bodies on earth and were assumed

called sons of down, cast they

therein.'

imprisoned

subsequently according to this version" that they were and are alive at this day, still seduced by women in the art of magic, which they had begun instructing men They were to teach soon chained on after their descent.
was
"

It

certain black mountains, for instruction

^

and which Laban in the forbidden

Balaam
art.^

quented freThere

Certain codices of the Zohar cause to intimate the Shekinah at this indeed end by sinning with a single woman, but it will that Adam will point prove also with her that he will be able to repair the fault, while the lost women and will be deprived of all reparation. angels will sin with many ^ 2 Z., Pt. I, fol. 25b ; De Pauly, I, 157. Gen. vi, 2. " s * lb., fol. 37a ; I, 230. lb. lb., fol. 17b ; I, 108. ' They belonged lb., fol. 58a ; I, 334. to that class who appeared to exist on possible therefore for them and it was under the form of men, bodies to come down They assumed earth. and because of their revolt By their union with women to reascend. they they could not unclothe "men men of old," and of renown," engendered giants, the "mighty in Gen. vi, 4. mentioned " V, 530. Z., Pt. Ill, fol. 208a; to According another version, Naamah, from Cain, was the side of Cain the the sister of Tubal including Aza and Azael, men a seducer was ; she and spirits, of murderer in Genesis. She became of the children of God mentioned who again were in the world, exciting the desires is still demons the mother abroad and of She is associated with more of the night. especially in dreams of men,

85

The
were

Secret Doctrine

in IsraeL
to
were

In all five orders of intelligencewhich seem been cast out of heaven, and some of them
as
men.^

have

incarnate

These

were

the ISIephilim^the descendants and so forth. of the Talmud,

the Giants of Genesis, the Intruders of Amalec, It is

on

record that they

caused the destruction of the Temple. is a distinction made in the Zohar between the There in Genesis and him who rode thereon. serpent mentioned is female and was It is said that the serpent was she who
She called the Prostituted Woman.^ who rode upon her back,^ and this was It comes angel. about in this manner and female in though
on
a

was

the wife of him Samael the deaththat there is male

"

the evil, even

as

on

the

and general sense sometimes said to be masculine and Samael is the tempter-spirit whose purpose is the End to the test, and his other name

rough

sacred side* the right side is the left feminine. is to put man of Darkness,

^ which is equivalent to the end of all flesh.'' But when the Zohar speaks of the spiritof evil generically, it affirms " that this is an old and insensate thing much as European
"

folk-lore

was

accustomed

to

represent Satan

as

poor

Lilith, of whom we shall hear shortly in connection with the fall of Adam. death in the It is testified by this tradition that demons are subjectto human to the progeny beings, but this must as same not and apply way in activity. Lilith and Naamah to the first parents, as Samael, are still Pauly, I, 317. Z., Pt. Ill, fol. 55a ; De ^ lb., fol. 25a; I, 156. ^ See II, 727. lb., Appendices, Pt. Ill, Secrets also of the Law; Additamenta {Tosseftd)\II, 734. It is she whose "feet go down to Prov. v, 5. death." " by whom It is said also that the adulterous the world is woman
"
"

Z., Pt. Ill, fol. 231b; is the sword angel. of the destroying seduced V, 571. * impurity takmg They Ib.t Pt. I, 153a ; II, 201. are shape as such ; from issue powerful leaders who are their union spread and spiritual in the world and defile it. Samael on the serpent's mounted abroad back is a symbol that is to say, of the evil side of sexual intercourse of the beasts. after the manner ^ lb., fol. 152b ; I, 201. * Ib.,io\. 179a; II, 307. The reference is to the "old and foolish III, 163, and Eccles. iv, 13. King" See also Z., Pt. II, fol. 33b; of to Pt. Ill, fol. 219a, The FaithfulShepherd j V, 553, from which itseems
"
"

follow that the demon

is

fool.

86

The

Serpent and

Fall

of the

Angels

is cheated easily in the end. who and witless creature her belly to go upon When the serpent was condemned this means that God took away those feet which are the of its support of the body, and here the text affords one Israel, profound intimations when it goes on to say : But who would built up to
"

by the Law be supported which was it, as the hills stand round Jerusalem encompass has lent feet to the serpent for the support of
not
"

her.
in at there is a serpent below which is still work the world, so there is a sacred serpent above which in all the roads and pathways and watches over mankind of restrains the power of the impure serpent.^ It is one

As

From the kind of the heavenly throne. of union which is predicated concerning Samael and the into another, to pass easily one evil serpent, they seem hear of a great and it is presumably in this way that we cast the dragon of later Kabalism which was serpent into the abyss with his legions when the Sacred Name of

the adornments

"

"

forty-two

letters

was

first graven

But the abyss subsequently surface of the earth was ^ This spirit of evil celestiallight illuminated the world. has chiefs and messengers under his orders, intervening in ; yet the serpent can only defile the soul all acts of man Israel Therefore by special authorisation therefrom.^ from of the impurities which came stillsuffers on account the side of the first serpent ; from the impurities of illdoing spirits; and from those of demons ; but especially the impurities of that particular reptile which is called '^the other god'* and is identified with Amalec* is said to be the cause He of all uncleanliness in the is apparently on world, in all the degrees thereof. He

the seal of God. upon and the gave up the demons covered with darkness till

from

*
^

Pauly, Z., Pt. I, fol. 243b ; De Ib.^ fol. 30b ; I, 190. Ib.^ fol. 152b, 153a ; II, 200, 201.

II, 563.

This

is Metatron.

Ib.y fol. 28b, 29a ; I, 181, 182.

87

"The Secret Doctrine in Israel

the male such is an assassin, while his wife is a mortal poison, because she incites to idolatry. Now, is Sam in Hebrew is ''poison" the word and "God" "/, whence the two Samael, or words make up the name

side and

as

the

God-empoisoner,
There
name are

so

synonym.

that Amalec said, however, to Divine

is apparently be two demons

of this

and

serpent applies to For the rest, demons are the excrement of the earth Tohou^ while Bohou by the word designated and are that part of the world which is free from demons.-^ signifies is that of the infernal It follows that the first state one that they formed cohorts so confused with matter
by the A separation was therewith. accomplished is referred to under fire which the name of darkness, body
'' darkness was the face of the upon when it is said that ^ But to deep." the clarification complete, the make It is Holy Spirit brooded upon the face of the waters.^ unfinished, the added that so long as the purification was heaven still interposed between and spirit of the demon

the both.

malediction

of the

first

matter,

vision of God of another suggestion that the history of creation is one Unfortunately the Zohar states amidst all of the soul. does not furnish one its casual information of this kind per cent, of the materials necessary to elucidate it at
to
man

deprive

of the pure

"

"

"

length, and the same remark applies to the general history of election of which it is a part, so that this be developed. phase of the Secret Doctrine cannot We shall meet with the Serpent and Samael again in
manner chapter and shall ascertain after what As into the mystery a they enter conclusion of sex. it seems desirable to say that the Zoharic to this part,

the

next

prince of demons
or

is never

to
^

any

other luminary

compared in heaven.

to

star the morning I do not remember

There from

number." 3 lb,

is in separabelow which is apparently a light of the world tion demons is said to generate the world above, and this without ^ Pauly, II, 214. q^^. i, 2. Z., Pt. I, fol. 156b ; De * Z., Pt. I, fol. i6a ; I, 94-96.

88

"The Serpent and

that the word

Fall

of the

Angels

in the text and anywhere Finally, the world not certainly as a synonym of Satan. will not be set free from the serpent until the coming of death for ever.^ Messiah the King, who will cast down happen As to what thereafter, the mind of the may been invariably to have doctors is divided, which it seems

Lucifer

occurs

on

We that concern shall have eschatology. all matters hearts every primitive form of back into our to take to believe that the Holy thought before we shall consent One, blessed be He, created the tempter-spirit so that He
^ to the test ; but this is one of the might put man '' he theses, as we have seen, and it follows in such case that Perhaps it is for this reason is also God's minister." that there is a counsel not to affront the demon, since in virtue

office he would be sacred, like the Moreover, as the infernal male and female executioner. in the deeps of mystery principles symbolise the sex

of such

an

imposed

in these deeps that even corruption, we have to remember it is a reflection of the mystery that is on high, and to say that it may not be without an inward element of redemption
seems

the truth of things, working in all the a towards justification of the Divine Ways Si descendero ad infernum^ quarters of the universe.^ incorporated with One ades. of the fragmentary texts the evil spiritwill the 7jdh2LT affirms therefore that even inference is exbe restored at the end of days.* The tracted of the with an all too common perversity out
connect

to

with

II, 58, 59. The authority is is the death-angel, is that Samael point he and the serpent on of those places in the Zohar where and it is one he rides are identified on account of their union. which 2 II, 686. fol. 2b ; De Pauly, lb., Appendix III, The Secret Midrash, 3 Between principle is and good reconciling and evil the mediating in rather it is said have seen, held to be womanhood, and hence, as we language the Spirit of Evil can that the Spirit of Good only and cryptic far as the female is between in harmony so them, she having part abide in both. It is then only that the Spirit of Good, which constitutes true Spirit of Evil. female and thus preponderates over the joy,attracts the lb,, fol. 49a ; I, 284. * 11,664. Jb., Pt. I, fol. 287b; Is.
XXV,

Z., Pt. I, fol. 113b, 114a; The 8 ; Zach. xiii.2.

De

Pauly,

"

"

"

89

The Secret Doctrine

''

in Israel

brought back all the goods, and also brought ^ The imputed authority matters again his brother Lot." tion nothing and the idea which has begotten the interpretaI have indicated that the signifies everything. words
:

He

Zohar

exegesis distraction. of

as

was

conceived

and

born

in

house

Gen. xiv, i6.

90

CHAPTER
THE FALL

VII
OF
MAN

of opinion that it was impossible Christianity or to be satisfiedwith it in to dispense with A similar impression the current and accepted forms. has been created through all the Christian centuries by the myth of Paradise, and especially that part of it which ^ but it will be understood concerns the Fall of Man ; it is folk-lore not alluding to persons for whom that I am fable. As to these there is no difficulty: it is only or
Matthew

Arnold

was

sense a those who regard it as in some veil of history that the problems offered by this man's spiritual are myth of real consequence, and it is these naturally it their skill in seeking to construct who have expended rationally. Very few have done otherwise than distort the materials placed in their hands, so that if it is hard

among

satisfiedwith the plain story, it is impossible to the literal body has been accept the attempts by which buried, so that it might be raised a spiritual body. The
to

be

resurrections in us among that

at
an
^

than the form which used to move manner some of the life of faith. I believe its memimposes on this day the Latin Church bers acceptance of the simple story, exactly as it is
are

worse

is a feeling at the present day in certain schools of tation interprein the firstestate man that the idea of a generic difference between in the exile of the world beyond has no in of Paradise and authority in the Christian by the Church Scripture and that it was early adopted hypothesis However be, this may of doctrine. centuries as a working
There
the subject, the present very plain instruction on and in connection with that on the Myth research, taken section of of Paradise, will shew followed by a that a life of glory and divinity was fall is of course life of shame. The word technical and as such particular but about to Christian theology, with all its cloud of developments, the Zohar has
our

that which

is meant

thereby

no

question

will be found

in the Zohar.

91

l^he Secret Doctrine

in Israel

given in Genesis, so that it is a clear issue and deserving of our respect as such.-^ It is to be taken or left; those in the fold take it amidst silence in the heaven of faith, there may be many though wry faces turned to the wall

for concealment
spent
many

; the

rest

leave

it

no

doubt.

I have

excursions

years among into this

"

versions, versions stand there is much

to

at
to

have made mystics who and have produced their various subject The perplex the sages and others. know their value, and I do not that the
''

Augustine

to

choose between them, from those of St. Saint-Martin. Readers who are acquainted

on the Paradisaical state with the theses of Jacob Bohme in his system, began to degenerat that Adam, will remember before the specific occasion of his Fall is supposed

have arisen and, as part of his declension, that a One was state consequence of inactivity supervened.^ from within him and manithat Eve had to be removed fested I do not know in a state of separation. how this
to

is harmonised

'^ it is that with the Lord God's statement ^ does it not should be alone,'* nor good that the man perhaps signify. In any case the provision of a helpmate him, for in the obscure providence of those did not save dealings the woman was the occasion of his literal fall.

The
Adam,^
"

Zohar

also recognises

gradual
in

degeneration

because

were subtle the manifest temptation of Eve. be drawn limit should a time

more

apparently " than any

the

workings

of the

of beast

process prior to I do not know why the story

so

about

pretations sweep of the whole fantastic mass of private interback on the first principles of the story, forbidding and to exercise our us that which and putative wisdom personal above it is not possible to accept the asylum While is written. offered, there is no desire on my part to make salvage in respect of the baggage which has been "heaved over the rubbish." among The It is said that the "tincture" was of Adam quite wearied.
It makes
a

clean throws

us

"

is given at length in Mysterium Three Principles^c. 13. The reason Magnum^ being his hunger to eat of good c. 18, and evil, not indeed but with the imagination. in the mouth ^ Gen. ii,18. * Pauly, IV, 295. Z., Pt. II, fol. 262b ; De

92

The Fall

of

Man

fell than once that Adam closely, but it is stated more on the very day of his creation/ the notion being drawn from this text of Isaiah : in the usual inscrutable manner
In the day shalt thou make thy plant to grow, and in ^ the morning thy seed to flourish,'* shalt thou make though the reading is quite different in the Zohar.
*'

It appears that the original union of man, male and female, was from fleshly sensation, and it was apart

therefore an " This is now

he
was

in modesty.^ When Adam union said : bone of my bones and flesh of my flesh * course, seeking to dispose Eve in favour of this inter'*

because

they

were

one

only.

It

was

out

of

this that the temptation is represented as having arisen, for immediately of tenderness the after these words
to substitute carnal spirit of evil awoke, pleasures for its own profit in place of pure affection.^ The object by defiling man to sully the was also sanctity above below in the first place.^ As theology regards what

call the matter would of the sin, there is no need to literally. It is add that the apple is not understood the fruit of the vine, that is to say, called sometimes grapes ; but this is a veil also and is to be understood
as

the explanation

which knowledge are the fruits which

on

of a certain mystery belongs to the domain

are

of knowledge, These of sex.

to

the
*

authority spirits of those who

the

said elsewhere of Genesis, but

make

be

they

able, agreetrouble
as

bad

use

of

them,

Pauly, I, 219. to Jacob Bohme, Z., Pt. I, fol. 35b ; De According forty days. We see that the First Sabbath the period was shall elsewhere followed the decree of his expulsion. ^ is "The The day that you have Is. xvii, II. Zoharic rendering fruits." only wild planted, your seed shall produce ^ is an born to Adam There that children were obscure suggestion in the Garden that is to say, souls, and if they had come of Eden, with have had life. He him man the Garden, was out eternal of would Z., Pt. I, 60b, 6ia ; however, to engender children outside. expelled,
"

I, 356. * Gen.
*

ii,23. fol. 52a ; I, 301. Ib.f

'

Z., Pt. I, fol. 49b ; I, 287.

93

The
Noah

Secret Doctrine in Israel

case

of his own vine.^ He who rode Samael, who or the serpent, the Tempter-Spirit upon is said also to have descended from heaven so mounted,^ Eve if he were an as accredited messenger, approached One created the world by and testified that the Holy ^ help of the Tree of Knowledge ; that by eating thereof,
and so if the
only,
woman same was

did in the

He
ate

able of it,

to
on

create

the world ; and

own

that

her

part, she

would

attain the the Zohar

a so work power.* multifarious as and so free of all responsibility created by the precedents of its own sections, it will be understood how to as there are the kind of alternative accounts In another case it is said that Eve was temptation.

In

seduced

by the peculiar atmosphere which of the demon fruit, as if it lay in a hot the mythical encompassed bed;^ but this is additional detail rather than alternative.
a

In
we

text

third there is exactly the kind of intimation which should expect in relation to the mystery which the a seduction arising reads into the myth : it was

the bewrayment of love, which had not appeared in the world till Adam one set toward and Eve were " it was outcome also an of the another face to face ;

from

blind
her
cause,

turning towards Eve that in this sense

own

conception
was

and victim

generation ;
as
a

so

made
reason

result of

womanhood. she decided

By
to taste

faculty of opening
1
"

the
De

the eyes, in those

II, 356.

or of one fruit, which

another had the

who

approached

Z., Pt. I, fol. 192a;

are

Pauly,

See
are

It is said that all creatures took fright when he appeared. ^ The allusion is to the Mystery of Faith and Sex ; the universe was in this sense a the testimony therefore of of generation, and work it was by the but that to which true, a Samael was preface proved
"

grapes grapes Pt. I, fol. 36a ; I, 225. 2 Ib.^ fol. 35b ; I, 221.

Their

of gall, their clusters

also Deut. xxxii, 32: Z., bitter." And see

hypothesis of the legend a lying travesty of the true practice. ^ * lb., Pt. II, fol. 203b ; IV, 205. Z., Pt. I, fol. 36a ; I, 222. " It is suggested IV, 253. Ib.y fol. 231a; again in this place that Eve began from the moment Adam to engender that they and children were put face to face.
"

94

The

Fall

of

Man

it,in respect of things concerning the Tree itself.^ The division between life and death,^ as if the a result was from Pillar had been removed peace-insuring Middle had ascended to the Sephirotic Tree and the Shekinah God in Kether, leaving the Sephira Malkuth without
division also between the Voice that the Voice spoke yet the Word God was was not asleep therefore in the uttered.^ heart of man. like these in whatTo speak of events ever immemorial to remind the Sons past is of course There the world. so and the Word,
was

in the it fares with them it is added that since Israel actual present ; and so has been in captivity the Voice has been divided from The is audible no it, whence inference longer.* the Word is that the Word remains in the heart, but the

of the Secret Doctrine

how

lips which should speak are paralysed. Recurring to the substitution of a mystical vine for the apple-tree, another tradition certifies that Eve pressed The opening to grapes and gave the juice her husband.
^ to behold of their eyes was all the ills of the world. I suppose that I need not specify in what sense these be understood to a as grapes are sex-symbol, and it follows that she shewed Adam how be they might Traditum Obviously, according to this version

enjoyed.
est

"

genitales partes Ad^e

period, though
clothed

sense existere^ in some his wife had as neither he nor

that yet been

at

with skins, which are understood mystically as discerned also their nakedness, They material bodies.
1

2 I, 224. lb., fol. 36a; I, 225. Z., Pt. I, fol. 36a ; De Pauly, Ib.^ fol. 36a ; I, 225. It was the consequence of separating is separation between life from death, the analogy man of which and is in hiding by the chastisement woman 7nenses, so that she of the is taken from like the moon, the heaven away which of stars for a from But I question whether to month. the symbolism month week is true in this case, for as is a line of the phenomenon concerned between in sex it is demarcation woman the world and of animals, in the proper sense a dignity rather than a punishment. * The from Ps. xxxix, 2 : "I was dumb comes suggestion with I held my peace, even from good." silence. s Z., Pt. I, fol. 36b ; I, 226. ^

95

The

Secret Doctrine

in Israel

and of this fact there are several explanations, the most important be cited. In the act which of which must constituted the trespass they lost that celestial lustre had covered them which previously and they clothed leaves of the same Tree of which they themselves with
had
eaten
^

fig !

of the lower world vel infra cingulum and seeing that the leaves of the tree were the most pleasurable of that region, they thereof. sought to acquire force therein by the means
all
secrets
" "

that is to knew They now

"

say, with

leaves

of the vine

or

symbolism utterly, so And runs that he who the woman may read. when for food and pleasant to saw that the tree was good the eyes she took of the fruit thereof, and did ^ These held to designate the first are eat." words
*'
.

Another

account

renounces

union
to

of
*'

Adam
as
a

and

Eve.^

She

consented

originally
the values

union

of

conjugal

result of her reflections on relations and by reason of that

and tenderness which united her to the intervention of the serpent had as its result that Eve '' gave also to her husband with her," which means that their conjugal that she relations changed and filled him with carnal desires.^ Henceforth desire was first on
This
the

pure affection * But Adam."

part of the

woman,

with those which obtain above, for the Spirit of Evil imitates the Spirit of Good, it occasions below in and that which This malice the spirit of good fulfilsin holiness above.
one than place to signify demons, said in more fleshly desires. It is difficult not to the evil side of probably meaning invented a think that the Doctors cloud of of the Secret Law, who had a to explain the parables parables of Scripture in its literal sense, it behind this grotesque of symbolism, and meaning woof sometimes
^

evil notwithstanding, the between in correspondence were them

she alluring the man. henceforth acts performed

These

leaves

are

the texture. shines through 2 Gen. iii, 6. * I have put this sentence
accent to

literally,to

existed prior to the congeries that period.

Z., Pt. I, fol. 49b ; I, 287. shew that the early Victorian belonging of motives and manners ^ Z., Pt. I, fol. 49b ; I, 287, 288.

96

The
correspondence is said which When Adam

Fall

of

Man
a

implies, however,
to

sublime

mystery,

men.-^ exceed the capacity of most One Eve had sinned the Holy and by the light of the stripped off the cuirass formed sacred letters with which they had been invested : it was Previously the then they saw that they were naked.^

from all attacks, whilst they cuirass had shielded them free therein. " And they sewed fig-leavestogether were ^ This means that they themselves aprons/' and made
to themselves the delights of the lower and Good Evil, leaves of the Tree of material world, and fleshly pleasures and the consequences thereof.* But it is to be observed that the evil is not without the good

betook

it was : the profanation of of Knowledge but the seeds of redemption a remained. great mystery, Zohar discerns a promise of It is for this reason that the salvation

in the Tree

hidden

in the

words:

''And

the

Lord

God

the man, saying, Of every tree of the commanded freely eat : but of the Tree garden thou mayest of Good Evil, thou shalt not Knowledge eat the and of for in the day that thou eatest thereof thou of it : ^ The interpretation itselfis extracted shalt surely die."

and reason against all simple sense that the Sons of the Doctrine

; but

the fact remains

a

recognised

way

of

escape." A third version affirms that the forbidden fruit herself,' and the versicle appertaining signifies woman
^

Z., Pt. I, fol.49b ; De

the correspondence

already grosser Doctrine

Pauly, I, 288. It is obvious ex hypothesithat previously in the putative spiritual intercourse existed in the alleged mentioned and the fact that the likeness remained its title to redemption. That the sons union constituted of the

as they regarded the path of its transmutation practised that which later. we shall see ^ 2 * lb., fol. 53a; I, 307. Gen. iii, Z., Pt. I, fol. 53b ; I, 307. 7. ^ Gen. ii,16, 17. This was to the creation prior of Eve, according in Genesis and therefore, as a technical point, it is to the literal account to be noticed that he alone was commanded and he alone forbidden. " Z., Pt. I, fol. 35b; 1,219. ' lb., fol. 35b; I, 220. The Tree is said, moreover, to signify man. fol. 35b ; I, 222. lb., follow in the sense It must of things that, in this

97

The Secret Doctrine

hereto is :
hold
only have
on
"

in Israel

Her

hell."^
a
*'

feet go down But we know

to

death ; her steps take that the extract applies

strange woman/' and the application must bonds of reference to intercourse in unredeemed Tree the body of death, as if the jicus religiosusof the Christ the barren fig-tree which of Life had become remained without cursed, or as if the letter of the Law is also signifiedby the its spirit. Woman one vestige of it is said : " And Garden,^ when a out river went of
the Garden." river penetrated into the woman It is added obscurely enough

to

Eden

the trespass this and irrigated her waters. in men are that when such a degree of sanctity there is perfect unity, and of " In that day there shall be one this unity it is said : * Lord, and His Name Subsequently to their sin one."
to

water

Prior

to

"

"

the

clothed Adam and Eve with vestments belonging to flesh alone.^ The suggestion is that previously by light of the spirit; but the flesh was glorified is stated otherwise is that they had garments what of
One

Holy

light, thanks

to

angels
case,

"

who

which they had recourse

were

to

raised above the higher in order to them enjoy

fruit is an It is to man the forbidden act common and woman. the Tree of Life is not less certain that in the logic of such symbolism by male and female to a law act performed another according postulated I must life of perfection. that after weighing very carefully all add and be on our guard how we we the counter-symbolism, must accept in all its isolated suggestion literal bearings the somewhat casual and certainly It is true in a certain sense, fruit was but woman. that the forbidden the kind of relations between the woman the that sense and postulates hear otherwise, and Lilith, of which between we the man and serpent, I think, in conclusion is the recurring symbolism. to this as which
fruit in the same was the forbidden that woman way that she Here in which is said to be the Garden of Eden. again there is a sense in the Kingdom is true assuredly : she is the Garden the statement of in Binah to become Malkuth man the Garden and she is meant when in her and she in man has been ; but this is high mysticism redeemed
matter,

and
^
2

^
*
^

to the letter, if it were according would be nonsense Prov. V, 5. I, 221. Pauly, Z., Pt. I, fol. 35b ; De Gen. ii,10. Zech. xiv, 9. Z., Pt. I, fol. 36b ; I, 226, 227.

so

taken.

98

The
light.-^ A
non-Zoharic

Fall

of

Man

tradition declares that the beauty was of Adam reflected from the glorious Throne, while the beauty of Eve was such that no creature could look her. Even do so till after the Adam on could not

both lost their supernatural loveliness.^ to the sin of Eve yet another account, doubt have one was no of separation, and this would been endorsed by the Bohme cism. school of Christian MystiSeparation, on the other hand, according to the Zohar, designates death.^ This is on the one side, and
trespass, when According the correlative it is said elsewhere ate of the Tree of Good and Evil from man.* On separation of woman
on

Adam that when he provoked the the day of transgression

flee away, to sought because they were the covenant established only on of " God with man, it is written : If my covenant be not as with day and night, and if I have not appointed the ^ heaven "c. When Adam ordinances of and earth," forsook the way is the of faith and the Tree which and
earth synthesis of all trees, he lapsed from a region of stability into one life for susceptible of variation, abandoning ^ death. The Tree of Life preserves all who are attached
Pauly, I, 226, 227. Towards the close of the in the course of a discussion with another doctor of the Secret Law, allows that Adam and Eve were of clothed with garments before the Fall, but they were then glorious vestments skin which became He adds that their eyes were by the trespass gross subsequently. opened form to the material this world, whereas of previously they had beheld in all things only the celestial side. Ib.^ Pt. Ill, fol. 261b; VI, 11. ^ Z., Pt. Ill, fol. 83b; V, 227. The was theirs physical beauty is the of several allusions. afterwards and subject 3 I, 70, 71. lb., Pt. I, fol. 12b; 4 lb., fol. The I, 306. intention may be to signify that the 53a; intercourse is of times and seasons union of physical only, but above by man, it there is a spiritual union, once and this is unceasing, enjoyed Elohim. When like that of Jehovah and to come we consider the we of the soul in Kabalism, shall find that this union is postulated question it may in a pre-natal state, and well be that the myth of the is an Paradise Earthly delineation of a allegory thereof, embodying led up to the life of earth. things which ^ Ib.^ fol. 56a; I, 321, 322. Jer.xxxiii, 25. ^ lb., Pt. Ill, fol. 107a, b ; V, 269, 270.
; De
^

both

heaven

Z., Pt. I, fol. 36b Rabbi

Zohar,

Eleazar,

"

99

The
to

Secret Doctrine
ever.

in Israel
made likeness

it from

death for

Man

was

originally in
was

the likeness of the Elohim, which by the Fall, so that the faces of

men

with the result that they began to had been afraid previously of them.^ I will put separately another intimation which is distinct from these and belongs to a different order of to me a moral though it seems consideration symbolism,
rather reverie than that
a

obscured were transformed, fear the beasts who

secret

doctrine.

It depends
are

from

innumerable

for

ever

throughout
vestments

pleasant odours Garden of Eden to the

''

the diffused

precious the good

that

of the soul which are ^ days spent by man And they knew on earth. ^ This means, they were naked." according to
they
were
aware

perfume the formed from

the of being without formed are which of stainless days/ precious vestures As left to a result of the trespass, no such day was ^ When Adam, that he was naked. and it is in this sense tradition, that with other not of days.^ If, garments however, the garments the whole to be of skin are on understood as vehicles of manifestation, material in place remains of spiritual bodies, the question of nakedness in the absence of a covering belonging to the region of clothed
not already artifice. Alternatively, if the bodies were flesh, in what did the trespass open the eyes sense of naked } of Adam and Eve to the fact that they were There are two places in which the garments of skin are clothed said to be robes of glory with which they were in which they left Paradise, in virtue of which by God,
^

repented, the Holy but they were garments,

he

One

him

Pauly, Z., Pt. I, fol. 71a ; De Earthly Paradise is For the

came.

I, 419.
a

place of

for sojourn

the departed

on

they the return whence ^ Gen. iii, 7. * Z., Pt. I, fol. 224a,
^

b ; II, 482, 483. It is rather an unhappy similitude, for so long as he had not eaten more incapable of good days, and furtherhe was Tree of Knowledge, of the from him was a was that which robe of glory, wherein stripped he had no need for the vesture of stainless days.
*

Z., Pt. I, fol. 224a;

II, 483.
100

The
they resembled
were

Fall

of

Man

those who are on high, and wherein they ultimately buried.-^ There is one to the more point of view before I come

It is said that when suggestion in chief of the story. Adam sinned the evil serpent cleaved to him and defiled him, as well as all future generations.^ The serpent was interior, and Adam able to penetrate secretly into man's the mysteries him all the serpent showed ^ Satan took as presumably pleasures of the world He beheld all the Christ into a high mountain whence from a thesis intimations depend These Kingdoms.

submitted of things

to

this below.

so

that The

he

might

know

"

in the Zohar. It is testified was one colleagues that the fall of man of sin in the normal sense woman* a with which attaches to It is added this expression. that almost immediately sexual desires have caused all evils, the correction or which by the
recurs

many

times

in the modification assigned to which is that in themselves they are good Now, inspires them. to the spiritwhich
"

course
or

of debate

"

evil according seeing that it is

firstimputed, the that sin of a sexual order was question is who instructed or initiated her } The answer
to

Eve

is that

the
"

relations Adam not

to

Samael had meaning criminal serpent his with her and injected defilement into her,^
" "

**

him.^

being affected until she communicated in She cohabited with Samael, who corrupted

turn

her

and
1

by

Cain.^

she became whom with child, bringing forth It is obvious that this is in clear contradiction
II, fol. 39a, 39b; De Pauly, III, 184, 185. They were See also ib., Pt. Ill, fol. 261b the odours of Paradise. with

Z., Pt.

; permeated VI, II, already quoted. 3 2 lb., fol. 52a ; I, 301. lb., Pt. I, fol. 53b ; I, 309. * This transpires in the course lb., Pt. I, fol. 23a ; I, 142. versation, of a conbetween Shekinah fallen angels already mentioned, and the two Some have Aza and Azael. seen, that with of the codices add, as we he will repair his fault, which is a very important woman statement from the standpoint of the Mystery of Faith, and involves the reintegration in the order of Divine things. of nuptial union " ^ lb., fol. 54a ; I, 311. Jb., fol. 126a ; II, loi. ' fol. 37a ; I, 230. The lb., story of this cohabitation is of Talmudic be found in the Tract Sabbath, among It other places. origin and will

lOI

The
to

Secret Doctrine

in

Israel

" knew And Adam the text of Scripture, which says : But his wife Eve ; and she conceived, and bare Cain/' ^ is so glaring that it must be assuredly of the anomaly set purpose, or, in other words, that to develop the

sexual

it is which of the Fall the history on founded The is content Zohar is ignored at need. equally to contradict itself, for it affirms in another defiled by the impure spirit before was place that Adam he begot in this his union with Eve, and the son whom from the left side : so was Cain state of impurity was born. But when Adam a son repented he engendered
nature

from

the right side

to

so

was

Abel

born.^

arbitrary

postulate such repentance nativities rather than before or after. from the text of Genesis is that at the birth of Cain Eve *' from God." ^ was of opinion that she had gotten a man Another on account, the authority of Rabbi Eleazar,
recurs

It is of course between the two All that we know

to

begotten with
sons

the from

Adam,

earlier thesis, specifying that Cain was the serpent but that after intercourse Eve conceived again, and so brought two
"

into the world one of the works of the serpent The image of Abel and one of the works of Adam. from on high and that of Cain from below.* was have not finished, however, with the complications We

is also of general is stated by R. rabbinical authority otherwise, and The Midrash Abraham de Seba in his commentary on the Pentateuch. Eve defiled by the serpent. Ruth Adam were that both and affirms Finally, it is mentioned categorically in the Paraphrase of Jonathan ben Eve his wife she had conceived knew Uziel (Gen. iv, i) that when Adam Samael. course, Apparently a f result of the dual interas already of the angel forth Cain, who is said to have resembled the beings she brought Eve is also recorded to have below. are are those who not who above, " " I have I have an a man, : Jehovah," and not : angel of gotten said from the Lord" iv, a man (Gen. gotten i). ^ ^ Pauly, I, 311. Z., Pt. I, fol. 54a ; De Gen. iv, 5.
^ *

Gen.
lb.

iv,

i,
seen

It will be Jonathan. According

that this is at issue with the Paraphrase of Ha Hadash^ Zohar " Yithro^ the seduction of Samael Eve by her companion by Lilith and Adam our caused of into in which death was brought This is the sense mortal condition. Ex the springs of generation the world, "and all our woe." hypothesis
to
were

tainted.
102

The

Fall

of

Man

for of this subject, another story recites that the relations of Samael continued for a long time with Eve, who bore him many children presumably after the expulsion from likeness. So also, in human Paradise.^ They were not separated from his wife after the death of Abel,^ Adam and began to receive visitsfrom two female demons, with
"

whom

he had relations, and engendered those evil spirits It ispointed out that and demons which infestthe world.^ in there is no need for surprise at this, because every man

his dreams

occasionally, observes them such women him, and if they excite his concupiscence they smiling at I suppose that one conceive and bear demons. of these demons was the black Lilith and the other Naamah, who in the Zohar, though not actually both mentioned are in this connection. We shall see shortly that Lilith was
sees

in Paradise. Adam the wife of Adam remained separated from his wife for one hundred and thirty years, continuing defiled by the infection to engender, and so long as he was
he spirit, had no desire for union with Eve. he purified himself, and he It returned, however, when likeness, after his image begot *'a son in his own that

of the impure

''

"

is to say, Seth.* Dwelling stillupon the mystery behind sex, the Zohar generalises on this matter, saying that so follows the path which leads to the left side, long as man his desire is towards the impure only, but the just who
^
^

Adam does

Z., Pt. I, fol. 55a ; De Pauly, I, 315, 316. It is taught, much of Christian theology, that if after the manner have tasted death as the conhad never never sinned man dition would into the world beyond. But Christian theology of his entrance
not

produced was other hand, the separation of the sexes primarily for this I should See ib.^ Pt. Ill, 159b ; V, 412. add that in a later purpose. have Eve would doctors Adam rethat of the and maintains mained place one in the world in the unfallen state, but another answers him alone from the Holy Spirit. that they would have engendered children emanating See also Pt. Ill, fol. 189a ; V, 495, 496. Ib.^ Pt. I,fol.6ia, I, 356, 357. and On the
"

Eve

encourage would have

us

to

suppose

that in such case far at so children

the union of Adam least as I am aware.

"

"

'

Z., Pt. I, fol. 54b;

sense,

that the sin of Adam

by

an excommunication he began to engender children * Ib.^ fol. 5a; I, 316.

I, 314. TheTalmudic story is different in this in eating of the forbidden fruit was punished which lasted 130 years, and it was thereafter that

in his

own

image.

103

The Secret Doctrine

walk in the right way The important point

in Israel

have children worthy of themselves. to fix in our minds is that the fall

of

intercourse taking the result of human place between Adam and Eve but of some aberration in being exclusive one sex accounts variously described, most There is an alternative not of another. viously prementioned
man

was

not

balances the copulation of Eve and Samael by the relations subsisting for a long period of time between Adam and Lilith amidst all the splendours and
which mate. the creation of the helpfor infernal pleasures It was to substitute human taken ultimately from the side of Adam, that Eve was in discern another sense and from this point of view we ^ '' not which it was should be alone." good that the man illustrate further that, from the first page of To
to

perfections of Paradise, prior

Genesis
^

to

the last of the prophets, the

importance

of

Z., Pt. I, fol. 34b ; 1,216. There are a number of scattered references to have been of the Melusine to this female demon, appears who maid and merit is said that " God type, for when (Gen. i, great whales" created

is to Leviathan reference and his wife Lilith. lb., fol. 346 ; I, She is a negotium 213. pera7nbulans i7i tenebris, for she goes abroad in /"^., fol. 34b; 1,214. She is the instigator of punishments, the night. She is said daily for their infliction. /"^.,fol. io6a ; II, 33. clamouring fish who to preside over to this world are charged all with missions

20),the

"

"

"

"

demons, the Zohar though says that they presumably other amphibious " " first-born in the land of Egypt are the (Ex. xii, 29). The called that are above were sacred angels of the waters separated by God from below. It may be noted here that the emissaries of Lilith in the waters " is distinct from the " adulterous woman was the wife of Samael, she who lb., Pt. II, fol. 35a, as the latter is to be distinguished from Leviathan. " in one b ; III, 169, 170. She is termed servant" place, which is in opposition is Shekinah. The latter is like the to that servant who
"

conjugal

the birth of children, but LiHth devours them. and presides over fol. Ill a, b; 111,435. Also Z(^., She is the /^., fol. 96a, b ; 111,387. lb., fol. 267b ; IV, 301. She is the most terrible of of demons. mother but she took refuge in the deep when God all evil spirits, created and Eve. See also ib., Pt. I, fol. lb., Pt. Ill, fol. 19a; V, 51, 52. adorned V, 562. 169b ; II, 266." Pt. II, fol. 114b ; III, 442." Pt. Ill, fol. 222b; A Talmudic legend relates that Lilith was earth created from the same

Venus
"

"

"

him Adam as through and refused in the end to serve pride respecting her origin. I should mention Version that the word which the Authorised lajnia, is Lilith "screech-owl" in Is. xxxiv. 14, and the Vulgate renders is a word in the original Hebrew, the root of which signifying night. four mothers Rabbi Elias recognised Lilith, Naanamely, of demons, mah,

Ogeret,

and

Machalath.

104

The
Holy
Writ

Fall

of

Man

is in its adaptation to the history and election Law were of Israel, it is said that when the Tables of the ^ broken, it was then man naked perceived that he was in Exodus. Hterally, according to the account as he was heard the "They It is said further that the words: is an allusion to the voice of God voice of the Lord God
"
"

''

on

Mount

Sinai.

And
was

until Noah, having offered a sacrifice the arrival of who Now, it is obvious that restored it to the normal state. there had been sacrificespreviously e.g.^the acceptable
"

Adam

fell the world

finally: since the day in a condition of poverty

when
^
"

"

have been therefore something in the mind I mean, Noah particular about that of chapter that of the Zohar and we shall see in the next ness, there was particular also about his drunkensomething We an which was exploration of Divine Mysteries.

offering of Abel.
"

There

must

"

indignity which befell him, and I shall shew to the presently the kind of sin which led ex hypothesis I believe that all these allusions touch upon Deluge.
know
the

the

same

The

mystery. Zohar contains

no

respect of the Sword. ^ Adam

expulsion is said to

suggestion of importance in from Eden or the Flaming Psalm have chanted the 92nd

in his flight,and the Sabbath intervened to protect him, so not that he was until the end of entirely driven out that day.
I do
not

know

what

but the secret supposed to serve, light. diffuse always the same barred, lest to was the Garden

purpose this version is lamp of Israel did not

The
worst

way

of

return

brought
1

upon

the world.*

The

''

be evils might Sword Flaming which

*
'

in the Hebrew text of of pronouns God Gen. iii, to suggest the Lord that it was not the Zohar 24 enables but rather that the latter expelled the Divine Being, who drove out Adam from heart and also, as a manifest Presence, from his own presumably Z., Pt. I, fol. 53b ; by his trespass. had ravaged that world which man
"

Pauly, Z., Pt. I, fol. 28b ; De 7^., fol. 63b; 1,371. A certain supposed confusion

1, 181.

1,307*

Z., Pt. I,fol. 53b;

1,308.

105

T'he Secret Doctrine

"

in

Israel

the angels set over in this world.^ There is no true chastisement of man tation grace herein and there is no mystery ; but if the tempdeclension a and the Fall signify an aberration of sex,
every
way

turned

signifies the

materialisation therein, there is no question Tree of Life is the perfect way that the of nuptials ; and the ascent of the Sephirotic Tree, which according to the secret is a return into union, we shall schools find at the proper time to be a journey the graces and in
or
a
"
"

the glories of the Sacred Shekinah, who presides over intercourse which, if begun on earth, is completed in the For there is a grade of perworld of the Supernals. fection in these mysteries which was known to attainable the Sons of the Doctrine, and in view of it they said that
the world will be avenged of when the serpent ; this will be the day of the coming of the Tree of Life, which will obtain the remission of sins and The will enchain the serpent. male and female will be
a

day

should

come

before the as they were united in the Garden of Eden Fall. But now as then the nakedness of the natural is a nakedness Adam of good works and of obedience to Law as that the commandments understood of the Secret Doctrine which is concerned with the Mystery
"

of Faith.^
Gen. iii, 25. It is said also to have symbolised God overthe trials with which whelms be restored to the way of goodness. Z., Pt. II, man, that he may fol. 167a ; De Pauly, IV, 114. ^ Z., Pt. I, fol. 145b; II, 173, 174. It is an suggestive exceedingly intimation, and its seeming implicits are Christian on plain, almost The in the toils of the serpent the surface. until world will remain
^
"

that day
man

is comparable a woman shall come when who to Adam not corresponding shall vanquish only the angel of death and destruction who rides thereon. * It is quite extrinsic to my at this point, but

to

Eve

and

the

serpent

but

as there will be subject I may here that Adam occasion for a subsequent and Eve reference, add interred together in a cave door on were having a the opened which Garden Eden buried. some were ; and there also of of the patriarchs Z., Pt. Ill, fol. 164a ; V, 423. There are several other references.
"

106

CHAPTER
THE LEGEND

VIII
OF
THE

DELUGE

generation^ had replaced the higher way of human intercourse which is outlined faintly and at a far distance by the Secret Tradition, and so outlined only in deference it is to all the covenants expressed and implied, because
The
be revealed to the a that cannot mystery admittedly had become a sacred way, The way of humanity world. in virtue of its correspondence a sacrament with things
that which above, in virtue also of its reflections from forth resplendent was the design of Nature when it came Had at its firstbirth.^ this been maintained there would
have

been

walked implied

path of regeneration, for men in union, as Enoch walked with

no

would God.
^

have

It is

human especially that in the birth of Seth uplifted into the sacramental world, and generation was followed by the saints of old the path of nuptials was in accordance with a practice of wisdom which will be indicated hereafter towards the end of the present But it was not the way of the world, and we study.
more
"

is ever It should not be inferred that the way of human generation This in its importance or tampered with in its high symbolism. reduced it important to observe is why I have termed was that the fall of man
^

sin of natural intercourse with a woman. conditions, that is rather the way of his return for what it is in God though not so much intimates. 2 The point is that the Zohar postulates a Paradise to the state belonging of and be raised life a natural intercourse which can iniquity a sexual Divine : between these was lust and constituting the fall of man. of earthly
not
a
"

Under certain prescribed into the true likeness of itself as for that which it course of spiritual intermystery in the body of our present into
a

sacrament

described
was

in the

of things language

he only to the Zohar according in the likeness and likeness of his father, who was
Because
"
"

in the image image of God.

and

107

The Secret Doctrine

have
next

in

Israel

path consider those stages of the downward in led up to the Deluge, as this is understood which It will be found that the mystery Zoharic theosophy.
to

of

sex

belongs thereto, but it is here

on

the

averse

In the explanation of this cataclysm the text and has the authority naturally on the wickedness of man the whole world. very great over of Scripture that it was The particular mystery of iniquity indicated by the Zohar The patience of God is peculiar thereto. was extended

side. dwells

until the evil began to take that form which is described as the earth.-^ The sex the of blood vainly on

spilling

by the understood It is the crime attributed to Onan, and expression used. is sullied man the Zoharic doctrine affirms that no who behold in this manner shall enter the heavenly palace nor aberration
here

designated

will be

Shekinah is driven away face of Shekinah.^ The thereby, and because of its prevalence the world fell into the sin itself and for the corruption, in part through the It was if the as absence of Shekinah. or that the loss of principle of life had been withdrawn The the head caused the body to decay. world had has to hide in the become like an unclean woman who
rest

by

the

presence of her husband.^ state, for a time came when

Yet

this

was

not

the last such

a

corruption

reached

nor concealment neither shame point that there was is held to have corrupted the The longer. sin of Onan

earth Now,

as

above represent the female are the waters while those of the
1

well as the waters

man,*

quia

semen

fundehatin
male

terram.

principle, below, which is

I, 326. Pauly, Z., Pt. I, fol. 56b; De Moralis I believe that the Theologia Ib.^ fol. 57a ; I, 327. of the is not in agreement Latin Church the nature the Zohar respecting with in Gen. xxxviii, 9, and offers a particular alternative of the offence recorded I mention because is no need to specify. the matter which there
^

the alternative probably represents 2 I, 359, 360. lb., fol. 6ia; * I, 359, 360. lb., fol. 6ia, 6ib;
"

an

old understanding

of the

subject.
on

This

is,however,
when
man

it is said that the earth is called corrupt when Ib.^ fol. 62a ; I, 363, decadence.

qualified later is in a state

of

108

T*he Legend
2l

of the
was

Deluge
in the
was

very

simple The

allegory of posture
sin postulated

act

concerned it

course. of interwith the

fore necessary thereof the male principle and that the whole contaminated earth should be purified by those of the Deluge/ But the waters above, which below both conare waters spiritual, and the spiritual curred for the floodgates of heaven were therein, opened
waters

broken up. and the fountains of the great deep were One explanation of the vicious state of the world is that at the Deluge period it had as yet not been purified fully from the infection of the serpent.^ The generation was also without faith more especially concerning the secret
"

is called the Mystery Men Faith. were attached to the leaves of the Tree Good and Evil, meaning the spirit of the demon.
matter subject

of that which

of

of

very strange implied in the symbolism Ark, and one is inclined to ask : What was of the It is a symbol or this Ark who.? of the Ark of the Covenant, and Noah had to be shut up in such a vessel

There

is something

here below because

the mystery

which God had entered into a covenant until with him.* He was then able to save the world, and this corresponds It is said that Noah with the supreme mystery. walked with Elohim, who is the covenant of peace in the world :

to this comes pass also in respect of is on high.^ He could not be so inclosed

he

was

up

predestined from the day of creation to be shut for a wife to rein the Ark. But it is unbecoming ceive one as a guest at her house without the consent any
to proposed the Spouse Jehovah,

of her husband, so when Ark, it was necessary that

1 ^

Noah

enter
or

the Master

Pauly, I, 363, 364. Z., Pt. I, fol. 62a ; De The fol. 63b ; 1,371. /(^., complete purification took place for a Sinai. foot of Mount moment at the ^ is not on the surface. It is obvious that the meaning of this passage follows that the Noetic Ark feminine, from what It will be seen was for those who were from the waters it was because a house of the saved Deluge, know we that a house is always feminine. and otherwise * Z., Pt. I, fol. 59b ; 1, 349.

109

The

Secret Doctrine

in

Israel

It of the house, should authorise his union therewith/ was therefore at the invitation of God that he so entered. The reason is found in the words : " For thee have I seen
in this generation." ^ righteous before me is Shekinah, and is the celestial Bride, who
But it was

Elohim by her

permission, as Bride, Wife and Mistress of the house, that he had a license to leave the Ark when the Deluge was After leaving those hospitable quarters, Noah over. made a present to the lady of the house, but it reached her
by the
tells us Noah erected

mediation to that it was

an

of her spouse, because Scripture Jehovah and not to Elohim that

It offered sacrifice thereon. was the lady of the house that Noah received his reward, because it is said that Elohim blessed Noah and his children, saying: ''Increase and ^ It follows, as we multiply and fill the earth." shall see the fruit of presides over otherwise, that Shekinah In the nuptials themselves. nuptials, as well as over altar and direct, however, from it that the respect of the altar itself, may be remembered by has occasional references to an oflFeringmade Zohar Adam and to that on which he sacrificed. The Deluge everything, and when the either destroyed or overturned his part he is supposed sacrifice on for this purpose the overthrown to have raised up We see that his sacrifice is connected, altar of Adam.* though obscurely enough, with that mystery of sex which This would seem is the of subject allusion throughout. to be the case with every kind of burnt-offering, and it

time

came

for Noah

to

said that Leviticus i, 17, should be translated to and as such an signify that the holocaust is a woman The Authorised Version God.^ to agreeable odour
is even
1
^

Z., Pt. I, fol. 67a; Gen.

De

Pauly,

I, 394 ; and

ib.,fol.70b, 71a ; I, 418.

gate Version and the Vulwhich the Authorised in But in the Hebrew. is " Elohim" the name in the Authorised Version is translated " Lord" Gen. viii,20, 21, which is Jehovah in the original. and Vulgate ^ I, fol. 69b, 70a ; I, 412. Z., Pt. ^ The translators point out that the Zohar'in this passage alters the

Gen.

vii, i. The iv, i. translate "God"

name

no

TThe Legend
**

of the

Deluge

by fire,of an offering made sacrifice, It is admitted at the a sweet savour unto the Lord." is male, same time that the victim of the holocaust It is according to the text, a male without blemish. admitted also that the word translated burnt is correct

reads

burnt

its true but if this were the literal sense, it is argued that the orthography would have meaning been different. The real purpose of the holocaust was

according

to

of the male and female principles, as these be in separation. Noah offered a sacrifice should never because he represented the male principle which the Holy One united to the Ark, the latter representing the female principle.^
the union points which may be mentioned for the sake of completeness, and the firstof these is that Land was not the Holy covered by the waters of the " An Thou Deluge.^ authority is found in the words : There
are

two

other

rained upon in the is that the Deluge day of indignation." ^ to be called the waters came of Noah, because he prayed for himself only and not for the world. I believe that this idea attaches to a Talmudic story, for there is no
art

the land that is not

cleansed, nor The second

indication in Genesis

of especial prayer on the part of The Noah. thesis is, however, that, had he chosen, he could have prevailed with God to spare the whole creation.* from Genesis that Noah know We planted a vineyard,

Zoharic planted and according to one opinion he transin the Garden the vine which had grown of Tree of Knowledge Eden, but whether this signifies the

does
sense

not

transpire

"

except by inference from

the legends.

for

But the question of Scripture by substituting other vowel-points. in conveying its own designed intimation. is whether it succeeds us Woman, We is termed the Divine that Shekinah, shall see in due course One. more than once the sacrifice of the Holy ^ Pauly, Z., Pt. I, fol. 70a ; De I, 413. ^ 3 Ezek. xxii, 24. Ib.^ Pt. II, fol. 197a ; IV, 192. * in which The Z., Pt. Ill, fol. 14b, 15a; V, 43. he saved manner he is supposed have seen to do, was the world, as we that fore wanting therein the seals and characters of perfection.
Ill

The Secret Doctrine

According
to

in Israel

another view, he moved an ordinary vine of favourable place. The fact that Noah earth to a more is said also to have done"partook as Eve pressed the grapes
"

contain We have seen that ex hypothesithe a mystery of wisdom/ lady of all our race knowwas an making experiment of ledge, and we shall understand further that what followed intoxication after its own So also Noah kind. was an
was

of the

juicend a

so

became

drunken,

is held

to

to
man.
*'

concerned with an experiment, having set himself fathom that sin which had caused the fall of the first His intention was for the world, find a cure to

" ^ in place of Eve but he became ; and her poison Essence by laying bare the Divine drunken without intellectual strength to fathom it. This is having the

why
a

Scripture

corner

which

unand was covered is that he raised within meaning of the veil concerning that breach of the world The secret. ought always to remain physical

says that he his tent. The

was

drunken

symbolism of Noah
I do

is obvious
was

not

in this place. Moreover, the tent really the tent of the vine.^ intelligible are pretend that the last sentences that the materials as a whole anything of especial importance,
nor

from

any point of view,

of this section convey beyond the postulated experiment the purpose of restoring the mystery place in the spiritual life of man.
union
*
^

made

by

Noah

for

of sex to its proper The rest only continues the tale of lapse and degradation from the perfect signified by the state of Paradise. I will add here

Pauly, Z., Pt. I, fol. 73a ; De I, 433. Eve But not of course I cannot the serpent's poison. apart from have been help feeling that it would to the Sons a great of the relief Doctrine and a material simplification of their system, if they had not been compelled to follow the legend of Genesis which ascribes the fall
to

I, fol. 73b; I, 434. Ark The was the means mitting of transfrom knowledge sex one the mystery of concerning to the Certain literati of the early ninethe world epoch of other. teenth like Jacob Bryant, the Rev. G. S. Faber, Godfry Higgins century, Davies seem to have and Edward somehow recognised that it conveyed but of what nature the mysteries of knowledge, they had no conception. the
true

the woman. ^ Z., Pt.

112

The
a

Legend

of the
on

Deluge
o subjectf
the confusion of importance

few vestiges of symbolism of tongues, which was

the

The said to have after the Deluge. found a book containing certain mysteries of wisdom, to the generation destroyed which book had belonged by the Deluge.^ The text is very loosely worded and it may

the next event builders of Babel are

first rial sight that it was the primeval memohave seen, was which, as we of secret knowledge transmitted to Adam and thence to the chiefs of the people, leaders of sanctity in the early generations. I do not think that this is the case, but that it was rather
seem

at

attained by Enos, of magical art as this was It is said that according to another Zoharic account.^ his knowledge and ability in occult science exceeded that downward, of his predecessors from Adam and this is in which we to are the sense understand the scriptural " statement that he, Enos, began to call upon the name that is to say, he used the Divine Name of the Lord"^ to compel spirits in accordance with the recognised procedure The progress of this of magical operations. science ended by assuming such proportions that the
a

record

"

wicked generation of the Deluge expected to escape the Divine chastisement by recourse With the help thereto. to war on the make of its mysteries they prepared even Holy One, which was also the intention of those who

planned the tower of Babel.* Like their predecessors, for them they had great skill in magic : it was enough to pronounce But words and things were accomplished. had its source in a limited knowledge conthe

project

*
2 *

Z., Pt. I, fol. 76a, b ; De lb., fol. 56a ; I, 323.

Pauly,

I, 449, 450.

to call upon

" Then Authorised Version began men reads : " at the time of the birth of the Lord apparently Revised Version of Enos, or soon after. The agrees, but the Vulgate in the sense translates the verse the Zohar : I"ie {id est, Enos) of ccepit invocare nomen I should mention Domini. that the Zohar always recognises as the claim of magic the art of a secret power, but, as we shall fully, it is condemned in all its branches more see and all its modes. * Z., Pt. I, fol. 75b et seq.; \, 445, n.

Gen.

iv, 26. The Name the

"

113

'The Secret Doctrine

in

Israel

cerning the Mystery of Ancient Wisdom/ and I conclude two therefore that there were primeval books recognised in the legend one that of Adam and the other one of knowledge either evil in itself or could be which was
"

the dispersion which readily to evil.^ At arrested the building those concerned therein lost even The confusion of tongues was their partial knowledge. ^ but the apocryphal a punishment ; of course

converted

the end of days will change the tongues of all people into a and all pure tongue, so that all may invoke His name This is quoted by His yoke in one pass under spirit/ is, I think, the only instance in which it the Zohar and

adjudged
us

prophecy the Lord

of Sophonias

assures

that

at

cites a
^ ^

text

outside the greater

canon.

Pauly, I, 447. Z., Pt. I, fol. 76a ; De It must be admitted that this does not agree with fol. 76a ; I, 446, where it is said that the celestial book by Adam Mystery to other was transmitted of Wisdom

statement

in
the

containing
men

this Mystery,
not

and

seem

in agreement with the already enumerated. ^ The union between the thought already mentioned and the word language been symbolised by the original existence of one to have seems longer from When became God, no was men only. separated unity Babel The was themselves. elaborated among with possible plan of ingenious perversity, as the builders desired to quit the celestial domain for that of Satan and so substitute a strange glory for the glory of God.
tunc

trated penewho irritated God thereby ; but this is of the keepers of the treasure, succession
to

have

rendering of the Prophetia Sophonice invocent labium oinnes ut populis electum^ reddam humero by This is rendered Domini^ uno. et serviant ei " I will restore Because to the people a Douay then version : that all may call
on

But

the Vulgate

reads. Quia in nomine

the chosen

revised lip,
one

the

name

of the Lord,

and

may

serve

Him

with

shoulder."

114

CHAPTER
THE

IX
WITH ABRAHAM

COVENANT

considerations arising in the Zohar out of the history fall into two sections for our of Abraham purpose in The first is consecutive, coherent connection therewith. in a certain sense and of great length, but it is not of our
; the second, on especial concern is scattered throughout the text
account

The

of its

content,

ance and is of prime importto the The firstmay be said of subject this study. to open with an interpretation of the call which came to the patriarch, in answer he left '' the land to which ^ of his nativity, in Ur of the Chaldees and entered into The journey literal no doubt was the land of Canaan. for the doctors in Kabalism and stood as such at its
"

value,

but

it

was

also

respect it belongs to a been endowed with a spirit of wisdom^ of its talents had attained a knowledge

mystic travelling, and in this higher currency. Abraham had

a

and

by the

use

of the celestial chiefs^ who govern the various divisions of the habitable He had also gone further than this, having discovered world.* that Palestine was the centre of the earth, and in its creation. He had not the point of departure as yet ascertained by what chief it was ruled but concluded be head over a that such president must all the The cohort. study of the Holy Land was therefore the
Gen. xi, 31 ; xv, 7. Z., Pt. I, 77b, 78a ; De Pauly, I, 457. ^ It is not quite certain whether this carries the implicit that he was to the kind of magic addicted which is an art of dealing with spirits and is usually called ceremonial because it follows a ritual and prescribed If so, the sequel shews that he was formulas. held exonerated in verbal his intention. virtue of * Z., Pt. I, fol. 78b; 1,458.
2
^

The Secret Doctrine

in Israel

intent of his journey and he drew for the purpose on all his stores of astrological knowledge, but still was unable importance Supreme to penetrate the essence of that and Power ruled the worlds innumerable and was which postulated in his mind as the spiritual chief of Palestine. however, the Holy When at the end of his resources, One part, counselling that he manifested on His own
into himself, learn how himself to know should enter false occult sciences to which he had and forsake all the in which he had recourse previously. This is another sense The words : '' Go to come was out country. of his own land that I will shew thee"^ mean that Abraham to be occupied henceforth only by those things which was known to him, God though the essential make would Power nature which rules the world of the Supreme into
a

understanding. of the soul in God ; obedience rather than one but this path of conformity is itselfa ladder of sanctity, be united to the Holy One and is by which man can Abraham indeed the one went ascent. up way of our ^ this ladder stage by stage until he attained that point
Divine
it is written : *' And " ^ journeyed, going on still toward the South to reach the highest being the Holy Land, wherein he was famine holiness. But it is said that there was degree

could human

not

be

included

in the revelation, being above in It was therefore a journey the

which Abram

was

designed

in his

case,

as

"

of therein, which

means

that the country

was

not

as

yet

which consecrated, and he proceeded therefore Lord,* for is assimilated to the spiritual Garden of the Lord, as the land it is written: **As the garden of the ^ knew the mystery of this Garden,^ Abraham of Egypt."
to direction to leave his country The signified that he xii, i. influences connected his studies of the moral with should abandon to abandon was different countries ; to leave his kindred the science from the to cease of his father was of astrology ; to leave the house Pauly, I, 458. Z., Pt. I, fol. 78b ; De life observed manner therein." of 2 Z., Pt. I, fol. 80a ; I, 468. ^ * 3 Gen. xiii.10. Gen. xii,9. Z., Pt. I, fol. 8ib ; I, 469. * The knowledge was the consequence of his absolute of Abraham faith in God.
*

Egypt

Gen.

116

The

Covenant

with

rjtbraham

the degrees of which are in correspondence with those that are below that is to say, with Egypt, which is therefore be assimilated. But to nearer the that he said
"

drew

did he cleave unto God. This had not been authorised notwithstanding, as the journey divinely, he was destined to suffer therein in respect of
to

Egypt

the

more

Sarah. ^

It is stated in this connection that Abraham had lived so modestly with his wife, and in such holiness, that he had never looked upon her face previously. Only as
near

they drew

to

Egypt

veil, and then he saw found a great centre of the occult arts and again betook himself to their study, but this time he penetrated the He resecret of evil without being led away thereby. turned

did she raise a corner of her fair.^ In Egypt he that she was

cated grade or degree, which is indiAbram went words : "And up out of * ^^^o ^^ South the inward meaning "Egyp^ From height of his sanctity. he this time forward knew Wisdom the Mystery of Supreme and became This is indicated by the the right hand of the world. Beth-el,*'^ which is to even '*From the South words:
thence by the
" " "

to

his

own
^

"

"

the integral about which had words

"

stone
we

that stone of the world have heard already. Abraham

"

and Jacob in other

"

by the Zohar attained what understands further, But he was perfect faith. yet to proceed " " still toward the South,'* rising from grade going on
^

It is said that the Holy one was xii, 14-20. seeking to prove for this reason initiative in him his own to act on and allowed Z., Pt. I, fol. 82a ; De I, 474. Pauly, visiting Egypt. ^ Sarah was under the protection of Shekinah, and during the night in the palace Pharaoh by that she passed of accompanied she was
"

Gen. Abraham

degrees, to the superior belonging to God. thanks angels gave who Z., Pt. I, fol. 82b; I, 476. See also ib., fol. 8ib; I, 470, by which it beauty of Sarah was Divine Presence. a reflection of the appears that the I may here that the verbal economy to which or subterfuge mention
"

Abraham
comment

had recourse in the Zohar,

elements. miraculous as Abraham's sister was ^ Ib.^ fol. 83a; I, 478. " Gen. xiii, 3.

in respect of his wife and sister occasions no it enlarges on the account although and adds It is actually affirmed that the description of Sarah
a

description of Shekinah, who was * Gen. xiii,i. " Gen. xii,9.

with her.

117

The
to

Secret Doctrine
one

in Israel

grade,

as

aureole.-^

exploring So did the Holy

the infinite and winning his One become his patrimony,

" dwelled in was parted from Lot he and after Abraham ^ the land of Canaan," which is the place of faith. for the Zohar When to the time comes speak of Melchizedek, King of Salem, it says that his offering of bread and wine symbolised the world above and the world
" in which he was priest of the Most " is that in the sanctification of himself he God High raised the world below to the height of that which is it seems has For once, to as me, the Zohar above. measures at this point and has announced exceeded its own a spiritualtruth the full purport of which itdid not realise.

below.^

The

sense

ever, the mission of the priesthood it gives, howit says that this a proper definition when conjoins the world below to that which is above by an indissoluble bond.*

Concerning

I believe that I have indicated sufficientlythe qualities of interpretation which appertain to the first section in covers the history of Abraham that ; but the second

period which between God

opens with the making of the covenant and the patriarch, or the whole of his later from personal history. The at subject this point passes " or token narration to the and sign of the covenant foreshewn thereby.^ the mystery
"

The
male
1

the characteristic physical sign of all Israel on from the region of side has issued in the Zohar
De Pauly, I, 482.

Z., Pt. I, fol. 83b;

Gen.

xiii,12.
I, fol. 87a;

It seems I, 502. to follow to that, according Zoharic symbolism, bread and wine signify male and another of female. The bread and wine of Melchizedek were also symbols ment of nutriIb.^ fol. 87b ; I, 505. and blessings for the world. * /"?., fol. 87a ; I, 502. ^ I have in its later form, by his name throughout called Abraham but it is said that the addition of the letter He^ by which Abram was it was he had suffered circumcision was transformed, not added until and became Z., Pt. I, fol.93a ; thereafter that the Shekinah to him. attached I, 529. The letter He was added also to the name of Sara, as a symbol fol. 96a; //^., I, 546, 547. of the female principle.
manner
"
"

Z., Pt.

"

118

T'he Covenant

with Abraham

sacred symbolism. arbitrary ordinance into that of most If at firstit was one a hygienic observance or that might in the Secret to continence, it has become act as an aid
seal of purity, and though it is not expressed it is implied indubitably by the text that it had reference because her protection also to the purity of womanhood,

Tradition

proof is that, according to the Zohar, in its separation from the the male side of humanity female had no true title to the name and prerogative of There is little need to add that the woman man. was but this is not discussed in the not without the man,
was

therein.

The

for, with all its illuminations and its strong tendencies towards the liberal side, it represents the last development of a purely oriental religion.^ It remains that while the masculine shares in humanity, it is man
Zohar, only in union with womanhood. ^ When Abraham he separated himself was circumcised from the impure world and entered into the Sacred Covenant, into that covenant is on the world which

based ; and seeing that he world is founded on him.

''

entered, it follows that the Expanding this fantasy, it is sometimes affirmed that Genesis opens with the words : By Abraham God created," "c., and therefore the
so

of circumcision is the origin of heaven and The He added to the name earth. of Abram after he had fulfilledthe ordinance is said to symbolise the five books of the Law, which are the records at length of the
covenant
^

begins on that which earth is raised through gloriously into heaven and prolonged all the The Sign of the Covenant worlds. constitutes the foundation of the Sacred Name and of the Mystery of Faith being probably the shape the root of the notion
covenant.
"

But

commences, or of the letter Tod with which the Name It is said further that this at least is the material root.

implies the union of the two It is said, however, that the Covenant Z., Pt. II, fol. 26a; Pauly, De III, 127. principles. =^ * Z., Pt. I, fol. 93a; Ib.^ fol. 91b; I, 519. I, 529.
"

119

T'he Secret Doctrine

in Israel

is fixed at the base the Sacred Sign of the Covenant of Throne, between the two thighs and the trunk ^ the a reference to the Sephira Tesod^ when this is placed on the
"

enlightens the world, so the sacred so sign enlightens the body; as a buckler protects man, does this : no evil spirit can approach him who preserves it in purity.^ By the fact of circumcision man enters
the
sun

Tree.^

As

He who preserves the under the wings of the Shekinah.* Sign as 1 have just the commandments said, and fulfils of Law, is righteous from head to foot, and his life conin tinence the
is his title to a part in the world to come.^ It is is uncircumcised, he cannot said also that so long as a man unite himself to the Name of the Holy One ; but after t circumcision, he enters that name and is joinedherewith.^ Those
who

do

not

separation, in a manner, Father.' All the forces of Nature centre in the organ of the Covenant, and in the metaphysical principle of the Covenant it is held ^ that there was subsequently hidden " God Let and enclosed that light created when said : there be

preserve the sign in purity make between Israel and the Heavenly

light "^

"

the

alleged

reason

being

that

it

symbolises

famine.
of
a

fructifying principle, qui semen the injicit It is this which is called in Scripture " the fruit
""

tree

10

yielding seed.'

it is said in Gen. xxi, i: "And When the Lord visited Sarah," the Divine Name is Jehovah, but according to the Zohar used in the Hebrew it was by the that Degree was the Divine Essence of symboUsed which Vau. It is added that all is contained in the mystery Vau^ and thereby of Z., Pt. I, fol. 117b ; De Pauly, II, 69. all is revealed. "'' Z., Pt. I, fol. 149b; II, 190. It is very difficult to allocate its proper source in the sporadic of this kind to symbolism elsewhere text, but the allusion seems Son to be to the extension of the Divine in through as the lower Sephiroth^having the head in Daath, explained
"

third chapter. * lb., fol. 8a ; I, 45, 46. lb., fol. 95a ; I, 543" " lb., fol. 162a ; II, 235. The text is : Blessings are upon the head Prov. x, 6. But the head of the just signifies the Sign of of the just." Z., in loco cit. the Covenant. ^ ' lb., fol. 89a; I, 510. lb., fol. 189b ; II, 348. " " Ib.y fol. la ; I, 4. Gen. i, 3. " Z., Pt. I, fol. la ; I, 4.
my
*
"

"

120

"The Covenant
It is counselled : ^ thy flesh to sin," and
**

with
not

Abraham
thy
to cause mouth is understood as

Suffer

the exhortation a restraint placed upon speech, lest this should generate evil thoughts, calculated to soil the consecrated flesh Covenant. which is marked with the seal of the Holy His the Psalmist says: ''The firmament sheweth handiwork," ^ it is to the mark that of the Covenant *' the work that is of His hands." reference is made be So also those other words : " Wherefore should God of thine angry at thy voice and destroy the work When
"

hands } ^ in purity.
the
names our

"

and Who

keep the seal who In yet other terms, the firmament publishes have lived in chastity, holy men who of those for their intercession with God, part is to plead
"

are

an

allusion

to

those

hears

the Book
they are Spouse.

Their names are them always. written in of God, which is the great firmament of stars : follow the Heavenly the^ company which

It is said otherwise concerning the Sign of the Covenant that holy flesh is marked with the letter Tod^ referring
the obvious analogy and this letter, when
to

between

the

''

"

organ of sanctity
has been

symbolises also the is the source configuration of the celestial river which " The words : born, Sanctify unto me of souls. all the firstthe children whatsoever openeth the womb among Israel," ^ is a commentary letter Tod^ which is on the of
upon
the first-born of all the heavenly sanctities.' Finally, there is a curious train of thought which '' Through to be followed requires carefully.^ wisdom allusion in those other words : " And the mystery expressed '^^ forth from Eden to water the garden." river went
^

the

first.

The

circumcision letter Tod

performed

is

an

house

builded."

This

is termed

an

to
a

It

" ^ " "

^ Ps. xix, i. Eccles. V, 6. Z., Pt. I, fol. 8b ; De I, 48. Pauly, Ib.y fol. 13a; I, 74. ' Ex. xiii,2. Z., Pt. I, fol. 13b ; I, 79. Is. iv, 3.

Eccles.

v,

5.

" ^^

lb., fol. 94b ; I, 539. Gen. ii,10.

121

T*he Secret Doctrine in Israel

is said further:

'*Thy tabernacle is holy," ^ but our This tabernacle renderings are not literally the same. in question is termed verse the union of all. The the enumerates three enclosures, one within the other Courts, House says, and the Zohar and Tabernacle
"

"

unexpectedly his

enough
son

on

subjects

to

the

the surface, that whosoever holocaust of circumcision may

One be assured that the Holy will draw the child to his abode in the innermost Himself and make of these less merit than no enclosures, while the father will earn in if he had offered all other sacrifices the world and had perfect altar. The explanation of these raised up the most rest only, as I have said, in a most things can profound understanding of the mystery of sex, and the final place of is indicated by the correspondence that mystery alleged in another part between the Sign of the Covenant and Crown.^ the Sacred
^

See

Ps. Ixv, 4
tuum.

"

Even

the
^

corresponding

passage De

however, Compare, Holy Temple." of Thy Ps. Ixiv, 5 : Sattctum in the Vulgate, est

templunt

be gathered is imprinted

Z., Pt. I, fol. 95a; from other

Pauly,

I, 542,
text:

parts of the

a man as well as on above on the Throne, reference to the mark he had not preserved for a period from David because the was removed keeps it has nothing to fear from He who so in perfect purity. (3) sign being united thereby to the Name of the Holy z"., judgment severity is God, which to the mark defiles it cannot He who One. of (4) aspire to hold sign is the gate of the body, royalty and Jerusalem. (5) The Z., Pt. I, in sanctity is to find the gate of heaven open. always which But that to which all this fol. 94a ; I, 535, 536; and fol. 150b ; II, 193. is surely the idea which lies behind circumcision. applies
"

points may of the Covenant mark below; but this is probably (2) The Kingdom already given.

The

following

(i)The

"

"

122

CHAPTER
OF MOSES,
THE

X
OF
THE LAW

MASTER

issues in a mystery, for he Biblical story of Moses ^ face to face,*' having died in knew "whom the Lord buried, and Nebo, was the Lord on Mount also by Him ^ knoweth man no this day." of his sepulchre unto begins But, according to the Zohar, the story of Moses The
"

in
'*

mystery
arose
^

also, for he, about

not
a

there Moses,"

was

not

prophet in his conception

or

it is said that whom since in Israel like unto

after the
came

manner

of

men

The

properly to another part I will therefore of my subject and will be found therein. *' man the say only that his parents of the house * ^ daughter a of Levi and she who was of Levi Her had is called their hearts uplifted unto who
more
"

who preceded distinction belongs

had

of those who

after him.

"

''

"

"

Hypostases at the second of the Divine it is said that " the woman time of that union when The conceived and bare a son."" consequence of this was that Shekinah the nuptial bed of his reposed on '' was not therefore born, parents.^ He of blood, nor
Shekinah,
"

of the will of the flesh, nor " ** but of God ; and even
"

"

merely, of the will of man from the day of his birth

v.

'

xxxiv, lo. Ex. ii,I. See Z.,Pt. n,fol.

manner

Deut.

^ "

lb., lb.
De

6.
Pauly, HI,

^ "

lb., lb.,

v.
V.

lo.
2.

iia-i2a;

48-52.

It is said in

" " man the most of the text that the of the house of Levi cryptic " it is written : " Even Gabriel, who is called man,'' as was the angel the in the vision at the beginning" I had seen Gabriel, whom man (Dan. ix, The house of Levi signifies the Community of Israel referring

21).

"

School of Sanctity above, probably daughter Levi is the soul. The meaning of for these symbolically. stood * St. John i, 13.
to

the

in the Sephira Binah. The is that the parents of Moses

123

The
the Shekinah

Secret Doctrine in Israel

never

He ascended into that quitted him/ region where she is said to extend her wings,^ as it is ^ " He did fly upon the wings of the wind." written : The is affirmed, moreover, been the Lawgiver to have first man Messiah will as who attained perfection, even be the last ; * but there are from the reasons, good
it was why requisite to and so it is said elsewhere that he was being that he not perfect in all things, the reason was separated from his wife.^ There is no authority in

standpoint

of Zoharic qualify this statement,

Kabalism,

but is that of on the Pentateuch this subject, there Talmudic tradition, which says that they ceased to It is probably an cohabit. arbitrary inference from the fact that neither she nor his two Gershon sons, and Eliezer,
they
at
were
are

mentioned brought back

"

in Exodus
to

or
''

Moses,

elsewhere after he encamped when

in the wilderness of Sinai.^ So the Mount of God it is said otherwise that the Lawgiver attained the degree oi Binah but not that of Chokmah ;'^ in other words, he did not open the 50th Gate of Understanding which path of Daleth^ leading from Binah to the Sephirotic Tree. It is difficult,however, to judge clearly as to the earthly espousals of Moses, according to the Zohar, for we learn elsewhere that he separated himself from Sephora

gives upon Chokmah m

the

by
^

the
The

ordinance

of God,

that

he

might

be

to joined
"

is said to have been father of Moses to Shekinah espoused in the sense him. to or overshadowed that she was attached apparently been But have he would to beget Otherwise the Lawgiver. unworthy Levi whom he it is added was the that the daughter of espoused
below. Z., Pt. II, in the sense Shekinah of being her symbol perhaps II, 83. /^., Pt. I, fol. 1 20b; III, 92. Pauly, fol. 19a; De 2 III, 329. lb., Pt. II, fol. 78b; * ^ Z., Pt. Ill, fol. 260b ; VI, 7. Ps. xviii,9. ^ is that in order to The II, 523. Ib.y Pt. I, fol. 234b; explanation is above but be union that which there must not alone with perfection
"
" "

is below. A Talmudic tradition on the subject also with that which will but this is at issue with the Zohar Sabbath, be found in the Tract as his titles of honour. it reckons the fact of his separation among ^ Ex. xviii, 5. ' Z., Pt. Ill, fol. 223a; V, 564.

124

Of

Moses
^

the Master

of the

Law

Hence it is intimated light of Shekinah.^ the authority of Rabbi Simeon, that to elsewhere, on in some beneath his sense attribute him children was dignity, as he had entered into spiritual espousals.^ It is a question of the Mystery of Faith and a case of
the heavenly exception from the prevailing mind of the makes children according to the flesh an indispensable title to union with the glory of that Hypostasis which stands for the nuptials that Second
extraordinary Zohar, which It should be understood at this point that above. the Mystery of Faith consists, according to the French *' in the union translation of the Zohar, of God with a fructifies, He Female whom after the manner of the This is true assuredly, yet union of male and female."
are

trinal part of the mystery, or rather it is the docside, and arising therefrom is a practical side about which we receive intimations at many points of the text, Its though it enters into complete expression nowhere. is the sole end of our conreal nature research. To clude
a a moment the marriages of Moses, there was ** Let it suffice thee," ^ when God said to the Lawgiver : but that which was the sufficient, says the Zohar,* was he was nearer prophet's union with Shekinah, to Whom in truth than hands and feet, for have seen as we in separation even not they were prior to his birth in this as

it is only

to

"

"

life. So also he was under the guidance of no angel from heaven but and no messenger under that of God Himself,^ because God and His Shekinah He are one. represented the male principle,^ though in virtue of his
Pauly, Z., Pt. Ill, fol. i8oa ; De V, 472. III, 308. Ib.y Pt. II, fol. 69b; is purely casuistic, The argument Scripture attributes the children of Moses to the mother that pretending Simeon, on the authority only, and afterwards of Rabbi wresting Ex. xviii, 5 to Moses. sons that Jethrobrought his own maintaining
"^
"

"

"

iii, 26. Z., Pt. Ill, fol. 260b; VI, 7. ^ lb., fol. 286b; VI, 72. This is held he said unto And If Thy Presence Him,
*

Deut.

to

follow
not

from with

the
me,

words:
carry
us

go

not

Ex. xxxiii, 15. up hence." " Z., Pt. II, fol. 37b; III, 178.
"

125

The
union
"

Secret Doctrine

in Israel

the light of the moon, the with Shekinah he was being his symbol, for albeit that she and God moon are I have said one as she shines in the light of the Eternal Sun of Justice, more especially in her manifestation
"

in the work of her providence concerning It is by Moses that the men the children of men. of believed to have found salvation, for he this world are

below,

or

communicated Israel had not

for
There

ever was

the vital spirit of the Tree of Life. If have been presinned this spirit would served in Israel.-^
no

he who is called He knew in the Secret Tradition the Faithful Shepherd. to join never tempted all the celestial degrees and was
servant
so as

faithful

His fidelity himself otherwise than to the Highest.^ was greater than that of Ezekiel, for the latter is said This divulged all the treasures to have of the King.^ is not explained by the Zohar,^ but I suppose statement
that it refers to what is called Kabalistically the work of the chariot, being that of EzekieFs vision, and it seems to me that in this respect the later prophet may be held
to

deserve

he kept

exoneration. the Secret Law

the elect,^ and that he In this of Faith. which does not contain the Mystery he is called the elder son of Adam,^ sense and the reason which is not readily translatable is quia verenda patris
"
"

was that title of Moses it only to secretly, transmitting made public the Exoteric Law,

The

sui operaverat. I pass now

he being that cloud which of Shekinah, possible for him to entered and in virtue of which it was intention of the Law to was place man go up."^ The
^
2

would seem the vesture

of the Mystery. to the promulgation of the Law, and it Sinai clothed in that Moses ascended Mount

It is the keeping

By virtue of the gracious Law contained in the First Tables. ' /^., Pt. II, fol. 5a ; III, 19. Z., Pt. I, fol. 76a ; I, 447. Except indeed to say that if Ezekiel so acted he had authority from

One. the Holy * Z., Pt. I, fol. 28b ; De Pauly, " lb., Pt. I, fol. 28b; I, 179. ' /^., Pt. II, fol. 99a; 111,398.

I, 179.

126

Of

Moses

the Master

of

the Law

under the domination of the Tree of Life,^ which means in have been no that there would mysteries, the Law this aspect being the Spouse of God, and therefore it is It Shekinah herself, or the Mystery of Faith expounded. is that mystery which is beheld in contemplating the face If this in the state which is eye to eye.^ of Shekinah intention had been fulfilled, there would have been no Law, and the quesdistinction of Oral and Written tion is therefore as to what intervened so that another
order followed, contrary to the design of providence. Now, it is affirmed by the Zohar that a change took Sinai,^ and this is place in Israel at the foot of Mount insisted upon so frequently in terms vary as which never
to

of Secret unstated matter It is testifiedthat Israel was to Doctrine. anew joined heavenly that it beheld the Tree the of Life, so splendours and realised their lights ; it experienced the ineffable joy which fillsthe hearts of those who desire
The Mysteries. the Supreme understand reclothed by the Holy One with that cuirass nation was formed from the letters of His Sacred Name which was the protection of Adam and Eve before their fall. The serpent could cleave no longer to Israel,and it is affirmed
to

the alleged fact that one principle is involved, some

cannot

help

feeling

some

know

and

to

have

disappeared

from

the world.

We

must

all this as a reflection rather of the in its union with the covenant by the made " All that the Lord hath spoken people on their part : * They we were will do." washed also and sanctified.
Z., Pt. Ill, fol. 261b ; De Pauly, VI, 10. lb., Pt. II, fol. dph" The Faithful Shepherd; III, 189. * Pt. I, fol. 52a, b ; I, 302, 303. See also ib.,fol. 36b ; I, 226. lb., be that an arbitrary mode It may is all that lies behind of reasoning this subject.In the view of the Zoharic doctors, there was something beyondi in fallen human so nature great all experience and which designed in the first Tables it was to promulgate that for of the Law
*
" "

stand undertention Divine in-

it was them the Law of Paradise, and its proposed reception involved for them a restitution of the paradisaical state. * Ex. xix, 8.

by

Israel

127

"The Secret Doctrine

To

in Israel

not this point is unreason, go beyond and I know how the Zohar, regarded as commentary, can postulate such exaltations of Israel either on the basis of the text For we or must of that which followed.^ remember in the absence that of Moses, and in the uncertainty as to hypothesi in the ex what had become of him, but Israel adored the absence otherwise of all temptation,
"
"

thus reinstated, and golden calf; the old evil order was I conclude that.the It is to be underserpent returned. stood further that the riot of the feast which followed the idol-worship signifiesa sexual orgie, so that she who driven the mystery presides over of sex in sanctity was from the people, taken from them. and her secret was When from the mountain down came therefore Moses carrying the Tables

of the Law

he

broke

presence of the people, which, according because *' his anger waxed hot," ^ but it is understood was otherwise in the Zohar. Tables constituted the
The

in the them Scripture, to

thesis is that the original liberation of all,^ meaning the

'* the end of separation from that serpent who is called flesh."* formed originally from a single They were all block of sapphire, but God breathed upon them and the divided into two were was precious stone parts.^ They

created prior
^

to

the world

by

the

coagulation

of the

by the contrast to be reached of two of criticism seems Israel saw Scripture : " And the Lord that great work which passages of did" (Ex. xiv, 31) which the French translation of the Zohar renders : " hand Israel saw And the mighty of the Lord," following apparently Dominus Vulgate the contra {etnianum exercuerat quam inagnam eos) to mean the that Israel was this being able to contemplate reputed lights. The the vision of the supernal and celestial splendour enjoy Aaron is this : " And and all the children of Israel when other passage The
canon
" "

saw

behold, the skin of his face shone, and they were afraid to it is him " (Ex. xxxiv, 30). As to the value of the contrast, come nigh first text belongs to the period to point out the that the when enough to do with the Red Sea had justbeen crossed and has nothing
Moses,
at

sojourn
after

the
2 *

foot

of Mount

Sinai, which
3

was

reached

three

months

(Ex. xix iV
Ex.

xxxii, 19. Ib.^ Pt. I, fol. 63b;

of this separation would ^ /^., Pt. II, fol. 84a, b;

I, 371.'^"' Pauly, Z., Pt. I, fol. 63b; De It is understood one I, 371. that consequence death. have been that there should be no more 111,347.

128

Of

Moses
^

the Master

of the

Law

is said to fall on the Garden of which sacred dew They were Apples.^ written before and behind, and were It is said in symbolised by the loaves of proposition.^ like black fire on one place that the writing thereon was appear while according to another it would white fire,^ ^ were the writing in front, transparent : that the stones on or the obverse side, was read from behind, and that ^ It behind, was or on the reverse, read from in front.

allusion to the inter-connection of the written and Tables were The on the given to Moses oral Law. ^ It is recorded by Scripture Sabbath Day. that they broken, from the hands of Moses were cast and were that this was and here it is explained by the Zohar
is
an

because

the

letters took
no

flight^

"

device

designed

to

them upon which writing remained by Israel in contemplating be seen the could possibly broken because Israel was fragments. The Tables were to was not profit by them,^ and that which worthy shattered is said to have been not only the written but is that the The the inward meaning and oral Law.^

point

out

that

included which order of liberation and mercy taken these, the revelation of the secret union, was The henceforth into concealment. malediction brought

higher

for a by the trespass, and removed world as the shadow moment the people passed under of The Tables Sinai,^^descended again upon them. Mount came out of that region from which all liberties issue
upon
the
Pauly, III, 348. Z., Pt. II, fol. 84b ; De lb., Pt. Ill, fol. 271b ; VI, 37, and fol. 273a ; VI, 39. ^ IV, 248. Ib.^Vi. II, fol. 226b; * See also fol. 84a ; III, 347. lb., fol. 84b ; III, 348. ^ Ib.,io\. 84a; III, 347. " to the Zohar, they fell of themselves Ex. xxxii, 19. According Z., Pt. II, fol. 195a, b ; IV, 188. his hands." 8 ' lb., Pt. I, fol. 26b ; I, 167. lb.
2

from

I will Moses, "And lb., fol. 28b ; I, 181. the Lord said unto I have a law, and commandments which give thee tables of stone, and " law " signifies According Ex. xxiv, 12. to the Zohar, the word written. "commandments" is written, while the word that which refers to the
*
...
"

Oral
i"

Law."

/"^., Pt. Ill, fol. 40b ; V, lb., Pt. I, fol. 36b ; I, 226.

109.
I

129

The Secret Doctrine

and
they all depend.^ which sweet they diffused a mountain
on

in Israel
Over
the mystical because the therein, but
set

sanctities of the this passed away

world
when

odour, of sanctity inhered the golden calf was

up

for

the worship of the nation.^ It is recognised by the Zohar

that the second Tables the Law another record, which was embodied tunism, of opporLaw the of mine and thine of prohibition and It was sacred after its own denial, being that of bondage.
"

shadow of the first intention, but it reflected at a very far distance. I do not know it is affirmed literallythat it is a work whether of the be held to follow Tree but this must of Knowledge,
manner,
was a

because

it

from

And the Secret unprecise intimations. Doctrine, with all the Oral Law by which that Doctrine is encompassed, is the Tree of Life ; but the art of its mastery is long, and of all the Sons thereof, of all the heir s at law, I suppose that only Rabbi Simeon could
numerous

have been said to possess it in the fulness.^ We know over that after him the reign of certitude was and the great quest in the hiddenness was pursued in the attitude

of groping,

heretofore, with the light of true enlightenment shining from a meridian sun on the heads more that could be said of the initiates. There is much but I feel that my purpose is served. upon this
not

erect

as

I would

subject,

add only that amidst the clouded splendours and can we understand substitutions of the surface sense for that study of the readily the great and pressing need inward
^
2

meaning

which

is imposed

everywhere

in

the

Z., Pt. Ill, fol. 6b ; De Pauly, V, 17. V, 170. ; ^ As I mean, of course, since the days of patriarchs and prophets. from this point of the Law regards the work of the Tree of Knowledge, to the to preserve was the species of the chosen people according view human beyond in the world the mystic Garden mode of of generation Eden ; but the work of Life, for those who could dwell of the Tree beneath it,was one suggested of mystic generation and fruition. It is never
lb., fol. 6ib
"
"

that they

the
a

Sons

raised

corner

of the Doctrine of the veil.

attained

the secret

in its fulness ;

130

Of
Zohar
on

Moses^

the Master

of the

Law

those who would enter into the real heritage of To sum the elect. up therefore : Moses gave other from the side of the Tables to Israel, and these were

of the Knowledge of Good and Evil, from which The firstTables emanated from the the Law emanates. Tree of Life. I should add that the written Law seems to be sented repre^ by the word Daath^ or Knowing it is completed : by that which is traditional. The Doctrine is sometimes
Tree called Chokmah^ Understanding.^
or

Wisdom,

The

but this we of the Garden exist only in unison with the written Law, but I think that the Zoharic treatment of latter shews that it was beast of the regarded rather as a
"

the written Law, as woman according to the mystery have seen It can already.

Binah^ or and sometimes has come out traditional Law of brought forth from man, was

burden
"

of a certain comparison already cited King and Queen of the Secret Mysteries on which the be set to ride.^ There is,however, one never more must point concerning the Oral Law, and this is memorable for the that although it is a balm of life for the just,
"

that

ass

"

I believe that as much poison.* has been said concerning the elixir of alchemy. The invenit^ vel sanctum aphorism is not therefore vel sanctum facit^ I think that there is a heart of the Doctrine yet

unjust

it is

mortal

fill us entirely as the student good must deeply into its understanding. But the sormore row enters of it is that after eating of the Tree of Knowledge are through the years and the ages we stilluntutored knowing little in the essential manner children either of the

in which

good
1

or

evil.^
Pauly, I, 282. is that it has been formed reason given i.e.^Jehovah Elohim, being the Divine Male
; De

Z., Pt. I, fol. 48b The

"

name"
^

beast
*

like the mule in The High God's side." Z., Pt. I, fol. 268a; II, 633, 634. Deut. xxxiv, 6. It
was

History

of

the complete Female. and "a the Holy Graal

"

by

"

on

131

The Secret Doctrine

I have

in Israel
was
man

readers already that Moses '' interred outside the Holy Land no and that knoweth But this day." of his sepulchre unto

reminded

my

sepulchre, according Secret Doctrine The

"

to
was

this the Zohar, signifiesthe Mishna.^ interned in the written word

"
"

that end of all revelations.^ But the tradition says like the spirit of Moses that the inner meaning handed on with the elders and was secretly. remained

The

Scripture mentions that "the children of Israel wept ^ in the plains of Moab They for Moses thirty days.'' him, had they known, through might well have mourned

the triumphs thenceforward, and the exiles continued for they lost the Secret Doctrine the of which he was It was he left, as if when personification. withdrawn into

and no voice issued therefrom That was the Rose of until the days of Rabbi Simeon. Sharon which blossomed on the ruins of Jerusalem the in I wonder days of Vespasian. sorrow not that there was
a

secret

sanctuary,

of the Doctrine, as with Moses was the life the ruins of Carthage. of the Doctrine, and hence it is affirmed that when he " his eye was dim, not ascended to the height of Pisgah
on

occasion Marius over

amidst

the

Sons

his natural form abated." ^ It is recorded also of in his figure in its prime that this resembled the sun its splendour^ so perfectly did his moon reflect that
nor
"

glory.
One the
text

legend says, however,

repeats it on
"

that he did

not

authority which rather in the manner and it adds of a casuist that no dies who is graced by faith. As a fact,the authority man is the Midrash Rabba^ and the Zohar quotes it again in
"

an

die,^though is not its own,

another
1

place but in

less questioning

mood.

Perhaps

Z., Pt. I, fol. 27b ; De Pauly, I, 175. The is the maid-servant Mishnah who Ib.,io\. 28b; I, 175. mistress. ^ Deut. xxxiv, 8,
^
"

takes
*

the

place

of

the

^
*

Deut. xxxiv, 7. Z., Pt. I, fol. 28a ; I, 177. 3.^ fol. 28a ; I, 176, and ib.f Pt. II, fol. 174a ; IV, 129.

132

Of

Moses^

the Master

of the

Law

there is a deeper heart of meaning than transpires on the surface,for if we accept the Secret Doctrine on the subject of Moses and the Law there is an aspect of failure about the His stifF-necked generagreat mission of the Lawgiver. tion him to the extent he could that prevailed against fulfil only the shadow His of that which he proposed. intention was free, to deliver the truth which makes men but they were fit only for a substitute. Now, this is set forth very curiously in a single passage of the text, where it is affirmed that Moses sought to bring the Shekinah out of exile, but he failed.-^ The Shekinah signifies here

and this implies that the First Tables destined to were was written ad clerum, but the content remain in exile so long as Israel was incorporated as a people
in its own place and land, while there is no suggestion that tion.^ the debates of the Doctors brought Shekinah into liberaIt is said therefore, in yet another place, that
on will return earth at the end of time to complete his mission by revealing the true name of Shekinah,^ which is also in the hiddenness, and there is no pretence known to Doctors. Those he that it was the whom brought out of Egypt he will then lead into knowledge.

the Secret Doctrine

Moses

This

it is exclaimed by Job: ''The Lord hath hath taken away : Blessed is the given and the Lord * That will take place which was name to of the Lord." have been fulfilledat first the elect : will be set free from Tables of the Law. Meanwhile the death-angel by the true have as we obtained the degree of Binah but not seen His death was from that of Chokmah. means what is called in the Zohar the other side, which It the right side, the left being the side of the serpent.^
"
"

is why

Moses

Z., Pt. I, fol. 28a ; De Pauly, I, 176. On long as is in captivity, she is so the contrary, the Shekinah left by Moses. lb. That he did on never however, to which earth was, her to Israel." /"^., fol. 68a ; I, 400. attract ^ lb., fol. 28b ; I, 180. See also, for the return of Moses, ib., Pt. II, fol. 255a ; II, 602.
^
"

Job

i, 21.

"

Z., Pt. I, fol. 53a ; I, 306.

The Secret Doctrine

was

in Israel

but by the operation caused by the sin of Adam It is also recorded of Joshua mystery. of a supreme that he did not die through his own sinning, but through the serpent's counsel to Eve, and this is said to be expressed
not

Nun,

in the words : '' His departed young man,

^

servant not

out

of ^ of the Tabernacle/'

Joshua, the

son

Ex. xxxiii, 1

134

CHAPTER
THE

XI
IN

TEMPLES

JERUSALEM

Looking

history of their the chequered upon nation and on the purport of its life generally, the mystic doctors of Israel did not fail to discern the uplifting of cance strange portents in their spiritual sky, the full signifibe recognised beforehand, not rightly to of which was back
It is real prognostics. supposing that they were that most of us become wise in this only after the event In retrospect the portents were manner. ; in everywhere retrospect the world's creation, the great myth of the Garden, the judgment of the Flood, and the rest of the like tocsins and trumpet voices Divine Providences were Not alone were to follow. the concerning all that was

seeds therein, but it Abraham might turn

throughout. South and again he might the in either case was turn therefrom, but the reason of that in respect of the twelve tribes. Yet it to come or of this in a sense was not there, so ; already it was only to come that the stories of old look weirdly in a light which suggests
to

was

Israel delineated

that they

were

they
were

supposed also fateful in respect of later things that were For example, when come. the Tables of the Law broken by Moses, this is said to have occasioned

are

to

recorded before the events deal. The occurrences

with which of the past

to
were

the destruction of the First and Second Temples.^ ultimate There are two aspects under which the Temples come before us in the Zoharic texts, and as happens so often,

they do not harmonise together, while it is more to can than difficult believe that an

impossible

adjustment
Pauly, I, 167.

be effected

'

Z., Pt. I, fol. 26b

; De

T*he Secret Doctrine

between
them. I will collate them

in

Israel

called the motives attaching to that wherein there is no shadow of vicissitude as to the glory and the plenary grace which inhered in the design Holy House. The inner and execution of Solomon's
^ sanctuary constituted the heart of the world ; the Shekinah dwelt therein after the manner of a virtuous and faithful wife who never leaves the abode of her husband.^

under what may be There is firstly each.

The therefore well with Israel during this period. building plan was sketched by a supernatural hand and it was was seemingly delivered to David, by whom shewn The Temple to Solomon.^ seven was on pillars,* erected the craftsmen following the design, point by point, until in which they finished.^ There was a sense the work was followed blindly, but there was also another sense in which the work was self-executed This issuggested by the silent hear in Scripture.^ nature of the work, about which we
.

It was

analogy is that of creation, for the world evolved of itself, Hence as the beginner of the work.^ with God David Except build the house, they the Lord said : labour in vain that build it." ^ The meaning is that the
The
"

designed the Temple on went and the work of itself. It is said also : Except the Lord watch the city, This is Jerusalem the watchman waketh but in vain."^ in its building. The is symbolised as shining at moon
Lord
*'

^^ full during the whole The Temple was period. built for the union of the King and Matrona,^^ God and His Church in Israel. Of the structure in its complete-

the

1
2
3 '^

Z., Pt. I, fol. 84b ; De

Pauly,
IV,

I, 487.

lb.
lb., Pt. II, fol. 164a; lb. It was guarded
lb., fol. 74a ; I, 438. " And the house, when

by

107. the archangel

Metatron.

^ ^

ready
nor
"

before
nor

it was
any

axe

it was in building, was built of stone made hammer brought thither : so that there was neither in building." tool of iron heard in the house, while it was
"

I
'
*

Kings

"

vi, 7. Z., Pt. II, fol. 226a ; IV, 247. lb. lb., Pt. Ill, fol. 74b; V, 203.

Ps. cxxvii,

i.

10

Z., Pt. I, fol. 150a ; II, 190.

136

T^he Temples in
ness we
are

yerusalem

told that the earth inhabited by the Gentiles the Holy City, which is the centre of the encompasses habitable world ; the town ; encircles the Holy Mountain SanheMountain the surrounds the session-house of the drin ; this in its turn ; and the stands about the Temple dwells Temple the Holy of Holies, where encompasses the Shekinah and where are the Propitiatory, the Kerubim Holy The of Holies of the Covenant/ and the Ark built on that foundation stone itself was which, as we know already, is held to form the central point of the It is identified with the celestial throne of world.
it was like a sapphire.^ and in appearance is said to have united Matrona to Solomon the Supreme King by the building of the Temple joy and there was The Temple itself everywhere, both above and below.^

Ezckiel,

the spiritual union of male and female It symbolised therefore apart from any fleshly union/ the mystery of sex at the highest, and this is a point to in respect of all these reveries. be memorised lows. Here is the firstpicture and the alternative is as folThe First and Second Temples were transitory is understood
as

have been the work things in their nature ; they should in the wilderness, of God Himself, but because of Israel's sin built by Solomon, was the First Temple and hence

it did

not

the Lord Ezra, again

subsist.^ Contrary its builder. was not

on

to

the former
also
at

intimation,

account

the epoch of sin, the Second Temple

was no

So

of
was

erected by men and there It follows that so far no

1

ground of subsistence. holy house has been built in

Pauly, V, 416. Z., Pt. Ill, fol. i6ib ; De See Ezek. i, 26: "And Ib,^ Pt. I, fol. 71b, 72a ; I, 425. the above likeness of a throne, as heads firmament was was over the their that to the Zohar This stone, according the appearance of a sapphire stone."
*

(ib.)y signified the celestial throne, and the " the appearance the Traditional Law, while Law. was the Written 3 lb., Pt. Ill, fol. 74b; V, 203.
* 6

throne

of

man"

of the vision signified sat thereon who

IV, 292. lb., Pt. II, fol. 258b; Pt. Ill, fol. 22 la; V, 559. /"^.,

"The Secret Doctrine

reality
at

in Israel

all/nor
:

has The
*'

even

yet constructed. of the Lord

been as the city of Jerusalem world is still awaiting that promise

I, saith the Lord, will be unto her a wall of fire round about, and will be the glory in the ^ There are suggestions however midst of her." which go further than mere It is much questions of substitution. One the day when the Holy said that from raised the

Supreme

never the celestialfavours were manifested in the terrestrial Temple, built of stones and mortar.^ I suppose that this is the house not made with hands a which is termed elsewhere place of spiritual nourishment which the kingdom of heaven accords to those in

Sanctuary

need of it,and that sanctuary which brings all the poor under the shadow of Shekinah.* The Temple was a of Solomon symbol of penitence its destruction signifies as well as a house of prayer, and
an

impenitent

state.^

The

cause

of its destruction is said

otherwise to have been the separation of the He and Van in the Divine Name as the result of sin." The people into exile and the Shekinah was driven out.' were sent

The

in a in search of the He^ but she was distant place ; it looked towards the sanctuary, but it was burnt ; it looked for the chosen people, but they were in
went

Van

exile ; it turned towards the source of benedictions, but dried up.^ It is said otherwise that the destruction this was dried up the sources of the First Temple of the

Shekinah

dried up above and that of the Second Temple ^ All light was those of the Shekinah below. clouded, so longer enlightened.-^^ no that the saints of this world were in During the exile in Babylon the wings of the Mother Transcendence
^

did
la

not
; De

cover

her
V,

^^

children ;
559.
^

there

was

Z., Pt. Ill, fol. 22

Pauly,

Zech.

ii,5.

^
* ^
'

Z., Pt. II, fol. io8b; 111,427. Z., Pt. I, fol. 208a; II, 434. lb., Pt. Ill, fol. 75a ; V, 204. lb., fol. 75a ; V. 204.

"

lb., fol. 122a

; V. 316.

" "

1^

The reason was that the male lb., Pt. I, fol. 255a; II, 601. /^., fol. 9b; 111,39,40.

was

united
10

longer to the female. lb, lb., Pt. II, fol. 9b; III, 40.
no
"

The
therefore a the Divine

Temples in

yerusalem

separation between the Yod and first He of to Name. The the reference is of course the present and greater spiritual state of Israel. During it was divided is divided now as exile the Divine Name
then,^ albeit that which it signifiesis one eternally above. was In another form the First Temple of symboUsm destroyed because it wanted light/ which was absent but in a still greater Temple, also from the Second

degree, the Second Temple of male and female.^ The

signifying the fleshly union Temple priests of the First holding their on the walls of the sanctuary, ascended keys in their hands, and said to God : Hereunto we have been Thine administrators ; henceforth take back Thy possessions.* The sun turned away from the moon day without no and enlightened it no longer ; there was
maledictions and sufferings.^ These are the lamentations its over of the Zohar holy places and houses ; but another day will come when its primal light.^ It will be that the moon shall resume My Behold, in Scripture : servant period mentioned shall deal prudently, he shall be exalted and extolled
"

' The and be very high." reference is to the Messianic the world will be restored, impurity will epoch, when disappear therefrom, and death shall be cast out for ever.

The

His people Israel and the will remember based on Temple it was shall be rebuilt.^ Formerly severity and wrath, but it will be restored in charity and tion Meanwhile, will be founded thereon." since the destrucHoly
One

of the sanctuary
^

here below, the Holy

One

swore

Pauly, III, 41. Z., Pt. II, fol. 9b ; De IV, 150. /^., fol. 179b; ' Z., Pt. II, fol. 258b; IV, 292. * lb. , Pt. I, fol.202b, 203a ; 1 1, 406. This Is. xxii, i. of visions." ^ Ib.,io\. i8ia, b; 11,315. * 11,316. Ib,,io\. iSib; ' Is. ii,13. See also Gen. xxiv, 2. 8 II, 128. Z., Pt. I, fol. 134a;
=^
"

is " the burden

of the valley

"

lb,, Pt. II, fol. 59a, b ; III, 263, 264.

The
never

Secret Doctrine
the

in Israel

to

into the for either in the world above or in that which is below, The consolation on one these worlds depend another.^ that, in the absence of a place of of the elect is however devotion to the study of the Law will bring the sacrifice, forgiveness of sin more readily than the burnt-offerings
^

Jerusalemabove until Israel returned No blessings have gone forth, below.^ Jerusalem
enter

of old."
1

Z., Pt. I, fol. 231a;

De

Pauly,

II, 511.

2
"

lb., fol. 70b ; I, 415. III, Secret Mtdrash, Ib.y Appendices

fol. 6a ; 11, 680.

140

CHAPTER
THE

XII
OF
MESSIAH

COMING

There

is

no
a

concerning

question Deliverer

that
to
come

the

Kabalistic

the ; consideration of Talmudic subject important for these are many and within their own There is unfortunately no measures. space for such an extension of the materials already in my hands, but there
to
are

should intimations on

teaching begin by a

several

sources

readers, and indeed have recourse he can Talmud Jerusalem

^

of information which are open is available if the whole

subject

to

the

the Babylonian in America. Outside

years since which appeared some this question of the past, the first own our thing for us to realise on part is that there is line, and much less one page, in the Zohar which one not

and Talmud

to
^

rendering of the the valuable English version of

French

be constructed according to its proper sense on the that a Messiah has appeared already in Israel, assumption be applied while there is consequently nothing that can
can

These second advent of the Christ of Nazareth. things are dreams, and recent pleadings on the subject if possible of less consequence than those of the old are filled Europe with their debates in the scholars who
to
a

de Jirusalein. ii vols. Paris, 1871-1889. Tabnud de Babylone. 8vo. Talmud Traduit Chiarini. par I'Abbe 8vo. It embodies Leipsic, 1831. 2 a condensed account vols. of both serve some general purposes. recensions and may "^ Edition Talmud: New English Translation. the Babylonian of formulated Text Original Michael by L. and edited, punctuated RODKINSON, In all 18 volumes, vol. i, Tract Sabbath^ 1896. various M.Schwab: See also Le
years.

Le

141

The
1

Secret Doctrine

in Israel
tween be-

6th

and in their way, but they belong to another order. eloquent I shall is an There attractive hypothesis with which deal a littlelater on, to and its whole design attempt
is to in a direction opposite theosophy but in one hereto, or not only in a Christian sense which texts place the under the particular obedience of would I who, of all things else, would Latin theology; and
construct

and 17th centuries.^ The points of analogy Kabalistic and Christian doctrine are many

Zoharic

it possible, to look through such enchanted desire, were that there is no evidence, so I glasses, have concluded in It should be added therefore warn others. would to justice the interests at large that the Roman Church is much too wise to lend countenance officially or
"

extra-officially to the interestingview, which is therefore the outcome of private zeal only. is that of Messianic The firstquestion which concerns us
"

in mystic Israel. The elect and if these are more especially the Sons of the Doctrine it is in the sense that the greater include the lesser, meaning hope always the elect must the race of chosen people expectations
" "

for the coming of the man of holiness,^ for it is said : ** I will wait upon the Lord, that hideth His face from is He the house of Israel, and I will look to Him."^ is allocated in in transcendence, the man the man who one place to the Sephira Chokmah^^ but the point is one
its elucidation belongs to a subsequent of great complexity and It is said further that research. part of our " is more He is the man precious than fine gold who
"

de Messia^ Dialogum Venice, Theologiam de Messia, JudaicaiJt 1548, and Antonius is a stillearlier work, but I can There Bremen, only claim to know 1580. it : Epistola R. Samtielzs Judceimissam a ad Isaac, report concerning of been translated from the Arabic by a ^t claims to have Mantua, 1475.
1

See

Benedictus

Poscantinus:
:

Hulsius

In

from the prophets Alphonsiis Bono- Homo, and is an argument by Jewry. Messiah Christ was the that Jesus expected 2 Pauly, II, 413. Z., Pt. I, fol. 204a ; De ^ Is. viii,17. * on I should that this reference depends ments certain Supplemention the Zohar, which are not included in the text.

Dominican,

of

142

The

Coming

of

Messiah

by Isaiah ; ^ and it is on record also that He mentioned inhabitants of the world, shall be raised above all the prostrated in His presence.^ As will adore Him, who further witness respecting His eternal generation, the a brooded over Spirit of Elohim the face of the which is sometimes waters regarded as the Spirit of Messiah, His robes in the heavenly has washed wine from who He is also the sacred moon the creation of the world.^ high, having no other light than that which it receives on * from the sun above ; but it is to be noted that the
Shekinah

led

to

is also symbolised by precarious and indeed

the Shekinah

the moon and this has impossible identification incarnate. It might be nation incaran was

of the Messiah as said on the same

moon
as

evidence that Solomon also, for both and Moses of Messiah

a

had

the

symbol. According to the Midrash Talpigoth^ the Messiah will by bring eternal peace, which of course was understood the Israelites as peace for Israel,plus that which may by confollow extermination for all who did not enter version It is said in the Zohar into the House of Jacob.
is menSolomon that, according to tradition, wherever tioned Peace is Solomon King in the Song of this of designated.^ Conversion at the Messianic period will be apparently on a great scale, because all the nations of the world will gather about the King Messiah when He shall be manifested,^ seeing that these words of the in that day there be fulfilled: ^ " And Scripture must ensign shall be a root of Jesse,hich shall stand for an w

of the people ; to it shall the Gentiles seek ; and his rest It will be a time for the revelation shall be glorious." of mysteries which the will of God has concealed through
the ages, but
^
^

as

the day
*
*

of the King

approaches
De Pauly,

even

^
"

Is. xiii,12. lb., fol. 240a ; II, 548. 73., fol. 29a ; I, 182, 183. lb., Pt. II, fol. 172b ; IV,

Z., Pt. I, fol. 107b;

II, 39.

Ib.^ Pt. I, fol. 238a

'

; II, 540.
10.

127

Is. xi,

The

Secret Doctrine

in Israel

littlechildren shall know It the mysteries of wisdom/ will be also a time of union, for in the Sabbatic millenary
the All

Holy the

union between will accomplish blessings of Isaac will be realised in

One

souls.^ Israel,^

'' people only on earth, will form one and I will * The one them make nation in the Lord." meaning be that all nations will become to one seems nation of Holy One ; but the great war the will of the world

which

precede this. It is unfortunate

Zohar

It would seem often wanting. that there are several Messiahs to come. is to be the Son of Jesse, who said to be
too

which fact are

that the annotations to the French largely polemical in character and elucidations are have been valuable on difficult points of would
at

first sight is he

There
master

of all, is nourished.^ is secondly by whom There the earth it is testifiedthat he will the Son of Ephra'fm, of whom These be driven back from Rome.^ personalities are
once or twice only, and it is each of them but without offering a reason suggested in the notes that the second is identified with the third Messiah fourth is the Son of is the Son of Joseph. The who

mentioned,

"

"

but David' and both these are mentioned in the Talmud;^ " one omissions given in the first appendix to of the are the first part of the Zohar affirms that the last two Midrashim The tinction are one.^ said to agree, but the disfor what it is worth remains perfectly clear in
"

2
3

De Z., Pt. I, fol. Ii8a; II, 77. lb., fol. 119a; /^., fol. 145b; II, 172.

Pauly,

II, 71.

* ^

Ezek,

lifeis possible through him The a ment state31, and supposed authority only. " the earth," but it is to the son therein that of Jessehves upon to David. be found in i Sam. xx, 31, and refers of course ^ See III, fol. 153b; III, 461. Z., Pt. II, fol. i2oa; also Part
; I,

xxxvii, 22. Z., Pt. I, fol. 29b

Eternal 185, 186. is i Kings xx, cited

V, 394. ' The Son

^ "

is said to be the Sephira Netzach, Son of David Pt. Ill, fol. 243a, b ; V, 581. \sHod."Ib., of Ephraim Succa, Vebamot Tracts Aboda-Zara, and Sanhedrin. Z., Pt. I, fol. 267b; 11,633.

while

the

144

The
the Talmudic

Coming

of

Messiah

references, according to which the Son of ^ Josephwill suffer a violent death and will be succeeded it is in the Zohar Elsewhere by the Son of David. denied that the Son of Josephwill be killed, because he is It him.^ hold over to an ox compared and evil has no
'' He was is of this Messiah that it is said in Scripture : for our transgressions and with his stripes wounded On the contrary, the fact that he will healed." ^ are we It is said die is reaffirmed a few folios subsequently.
.
.

also that
a

one

mounted bull.*

of these alternative deliverers is poor and on an ass, while the other is the first-born of They are the two Kerubim stationed before the
; the Flaming

Garden
at

of Eden

Sword

is Metatron,^

but

this point the symbolism passes into a wilderness of serve no confusion where it is impossible and would that v/e need come purpose to follow it. I do not know to to any decision as the number of Messiahs ; it does
look in the Zohar as if they can mean states of one for in personality, which is the opinion of the editors, another place the text explains by an accident what is by a previous identification it is said that the : meant
not

that who is the Son of Joseph will be united but will be is, in his mission to the Son of David is the conqueror one slain." The of the great Rome ' tion whatever the distincand the other of the littleRome 60 between these citiesmay signify. The number

Messiah

"

"

"

is fixed for the manifestation of the firstand the number 6 for that of the second.^ I do not pretend to explain that the the mysticism of these numbers, but I note
The Zohar agrees in one place, but adds that he will rise again. See also lb., Pt. I, fol. 267b; lb., Pt. Ill, fol. 203b ; De Pauly, V, 520. II" 633* from which it follows that there is one Messiah and that he will But this is contradicted in Pt. Ill, fol.279a ; VI, 52, where suffer death. between a distinction is made the Son of David and the Son of Joseph, be slain. who will * 2 lb., fol. 276b ; V, 48. Is. liii, 5. * lb., Pt. Ill, fol. 279a; VI, 52, 53. ^ lb., Pt. I, fol. 267b, 268a ; II, 633. " lb., Pt. Ill, fol. 203b; V, 520. ^ ' lb., fol. 252a ; V, 590. lb., fol. 252a; V, 589.
"

145

The Secret Doctrine

in Israel

6 is represented by Vau and the Son of David number It is obvious that it is connected with this number.-^ is convenient for purposes of Christian interpretation to
reth identify the Son of David and Joseph, Jesusof Nazaas both.^ I should add in this connection that was
the

which are referred to for the ass represents that literally, are not understood demon which shall be curbed by the King to come/ The time of the coming of Messiah will be when all
ass,"

'' Lowly words : colt the foal of an

and
^

riding

on

an

ass,

and

a upon Messiah,

souls who are kept in the treasury of souls against the hither day of their incarnation shall have actually come seem in flesh.^ Thereafter it would that new souls will be incarnated in Israel. Then shall the chosen people

deserve and

to

find

"

and

shall

not

fail herein

"

sister-soul predestined to each from Scripture of creation. It is in allusion to this that the " heart also will I give you, and a new A new says : ^ " It shall And again : spirit will I put within you."
come

the beloved the beginning

to

pass that I will pour

your
sons

flesh; and

and shall dream your old men ' Intruders The see visions."
^
"

my spirit upon all daughters shall prophesy, your dreams, your young men shall
^

out

shall be
"

exterminated
"

letter Vau V, 520. The Pauly, have as Z., fol. 203b ; De we Ib,^ fol. 252b ; V, 591. Eternal World. is said to symbohse seen the ^ The Chevalier P. L. B. Drach that the Talmud speaks of concludes Son of Joseph and of the victorious Messiah as as the suffering Messiah from he quotes Son of David, but the evidence the Tract Succa which PEglise De U Hannoiiie on seems, the whole, against him. entre et la
"

^ Zach. ix, 9. T. i^^% pp. 184, 185. Synagogue, * is that The V, 577. Z., Pt. Ill, fol. 237a; explanation given by the be made is called the ass, can demon, the subservient who belong to Shaddai. This The Name Sacred extract and reference with the Ox FaithfulShepherd. It follows that Messiah, who connects demon, or overcome the ass and hence it is forbidden will symbolically, Z., Pt. Ill, fol. ox in Deut. ass together. and an xxii, 10, to yoke an V, 528. 207a ; ' ^ ^ Ezek. xxxvi, 26. lb., Pt. I, fol. 28b ; I, 179. Joel ii,28. ^ followed Israel The reference is primarily to the mixed crowd which from during the Exodus from Egypt not afterwards and were separated in one There are the chosen place it recurring allusions, and people. from is said that these aliens were antecedent, souls in transmigration Z., Pt. I, fol. 25a; I, 155. destroyed worlds.
" "

146

The
and

Coming

of

Messiah
according
beloved
to

soul each of creation.^ To this period there is referable also that text of Genesis " which says that Adam and Eve were naked and not ^ being that the Intruders are the the reason ashamed," cause they disappear all leaning of luxury and when destined
to

that tradition shall be accomplished Moses Israel shall find the which and

from

the beginning

towards incontinence will vanish in like wise.^ Now all is utterly stultifying disquisition and mania of interpretation this far as it can in the literal sense, be said to so feels that the Secret have any ; and yet through all one
is sealing and veiling the simplicity which is of It is a change all grace in Nature and Mystic Art. into come over the dream of Israel, so that it shall enter itsown on all the planes and in all the worlds by the help

Doctrine

This is the of the right spirit renewed within them. Spirit of the Messiah,* as it is written : " Renew a right know Christ And me."^ as we that the spirit within Who is to come in each one is of Nazareth of us. Who
is and of all the local habitations of the mastery, Who Heir of the true legitimacy, son of David, son of Joseph, at the door and knocks, that rectified period stands ever is the one when all the portals shall open, so that He
in all the ways. shall be welcomed and the mind shall the Intruders be

"

'*

Out
cast

of the heart once and for

We all, and the soul shall find the Spouse. might come to a pause at this the subject the Messiah point on of in Israel, according to the lights and shadows of the Secret Doctrine. It is a forecast of that time when the
Mystery
have
^

of Faith, shall this earth entered into realisation in experience on

which
a

of Union,

is now

Mystery

^ See next chapter. Gen. ii,25. ^ It will be seen therefore that the alien people are understood tually spirias the prompters towards evil who are within us. * It is also the Spirit of God "moved the face of the upon which (Gen. i, 2). It is to this Spirit that David aspired. Z., Pt. I, waters" fol. 192b; II, 357,358. ^ Ps. li, 12.
"

147

The Secret Doctrine

of
ours,

in

Israel

and as in the world above there is no distinction between Shekinah and the Holy One, so in that which is between below there will be such a spiritual communion
the Lover and the Beloved that the voice of the turtle, which is the Canticle of Canticles, shall be heard everywhere, it may be said : '*The male with and of that time female, neither male nor female." the
There
are,

however,

of an external kind, are lights,and there is one it shall stand firstin the sequence. In the time of the letter He^ the He that is,when God will fulfil that which is shall rise from the earth mentioned in Isaiah. The reference is to c. Ix, at the end
"
"

further points which, being of the shadows rather than the which is a light of symbolism, so
some

of
"

verse

22,

I the Lord *' I am gives :

it reads in the Authorised Version: " ^ ; but the Zohar will hasten it in his time the Lord ; and it is I who will hasten

and

these marvels when the time driven from When Israel was

thereof shall have

its abode

come."

Sacred

separated one separated from the permissible so to speak ; the He was Vau^ and hence the Psalmist said: "I am dumb with ^ When the Van is separated from the He the silence." is stilled. The day of the letter He is the fifth Word the period of Israel in exile. When the sixth millenary
"

Name

were

the letters of the from another, if it be

the Van shall raise up the He^ and Israel millenary comes, shall be lifted also from the dust.* After six hundred Wisdom years of the sixth millenary the Gates of Supreme
1

The

Z., Pt. I, fol. ii6b, 117a; De Pauly, Douiinus Vulgate : Ego agrees Ps. xxxix, 2. To understand
to
more

II, 66-69.

in

teinporeejus subito faciam

istud.
^ *

it is necessary to that, this passage, remember He of the Zoharic testimony, the second than one according in Chapter III Divine Name ri"in'' Jehovah, fell,as I have mentioned in the future, when a promise to recur to the consideration we with pass He We have seen is the Daughter also that the second of Shekinah. is the Vau^ or Son. It is well to and that whereby she will be raised how from here intimations are the Christian these remote observe
=
"

scheme

which

is based

on

the resurrection

of the Son.

148

The
shall open,

Coming

of

Messiah

shall begin to and the springs of Wisdom ready to enter pour upon this world, which will make worthily into the seventh millenary, and this latter will constitute the Sabbath of creation. have a proper point of departure Assuming that we

for calculation, we have in another place ^ the exact year When sixty years shall have of the Messiah's advent. elapsed after the sixth century of the sixth millenary, it is said that heaven shall visit the daughter of Jacob. Messiah In the seventieth year the King shall be revealed in the province of Galilee. The portents will be as follows : (i)The rainbow tarnished, which is now because it serves that the world will only as a memorial by a deluge be destroyed no more will shine with very brilliant dyes, like a betrothed lady adorning herself to
"
"

into the presence of her spouse.^ (2) -^ star will in the stars appear in the East and swallow up seven North. ^ (3) Presumably after a period, a fixed star will appear in the middle of the firmament and will be visible for seventy days. It will have seventy rays and will be
enter

by seventy other stars.* (4) The city of surrounded intimation which should Rome an will fall to pieces^ be of moment to the hot gospel of certain protestant
"

second-advent
us.

(5)

A
^

the world.
chosen

preachers, whose vestiges remain among great King will rise up and will conquer There will be war against Israel, but the

According to one people shall be delivered. account, the seventy celestial chiefs who rule the seventy nations of the earth will marshal all the legions of the b on the sacred city of Jerusalem,ut world to make war
by the power they will be exterminated of the Holy One.'' It is written: *' And the house of Jacob shall
1

Z., Pt. I, fol. 119a ; De Pauly, Ib.^ fol. 72b; I, 429, 430. * /^., fol. 119a; II, 76. * lb., Pt. Ill, fol. 212b; V, 536. ''lb.
* *

II, 75, 76.

'

fol 212b ; V, 537. lb.., Z., Pt. II, fol. 58b; 111,260,261.

149

"The Secret Doctrine

be
a

in Israel

the house of Joseph a flame, and the ^ house As such stubble, by of Esau for stubble." such fireand flame shall the nations perish. Thereafter ^ Messiah will cause the King Jerusalemto be rebuilt ; fire, and

He that covenant will remember which be made with Israel ; and in that day will David The Messiah him to the will draw also raised up.^ whole world ; it shall be so to the end of the century ; It shall be united with the HeJ^ and then the Van
the has

Holy

one

bridals ; the Messiah will will be the period of true bring about union between the palaces above and below, as also between El and Shaddai.^
place of Messiah, according to the prevailing opinion, is in the Garden of Eden, but as be left open the testimony is not in full accord it must to whether as this is the Eden above or that which is
The

present

below.

Wheresoever

in the hiddenness therein he abides.^

certain place which enters the Messiah

it be, there is a which is called the

In the is called the Palace

therein

place Bird's Nest, and Paradise there is also a

most

secret

of the

Sick ; '
all

exile to Were to pass comes accordingly. one the penalty who could sufl^er *' his misdeeds. Hence it is said : Surely he due to ^ So hath borne our sorrows." griefs, and carried our

diseases,

and assail himself, and this it otherwise there is no

sorrows

calls upon and troubles of Israel in

the

Land, and sacrifices the Holy were ofl?ered therein, Israel was preserved thereby from it is the Messiah who all maladies and penalties ; now it is afiirmed, for the whole world ; but bears them as

long

as

Israel dwelt

in

"

I fear that this Israel.^

1
^
^ "

can

be understood

only

as

the world

of

'

"

^ V, 536. 2., Pt. Ill, fol. 212b; De Pauly, i8. * lb., Pt. I, fol. 72b ; I, 430. fol. 119a ; II, 76, -j^. Ib.^ Z., Pt. II, fol. 253a ; IV, 286, 287. But he visits various Palaces and the School of Doctrine. ^ IV, 222. Jb., fol. 212a; Is. liii, 4. Z., Pt. II, fol. 212b j IV, 222.

Obadiah

v,

150

"The Coming
I have

of

Messiah

till the last, that it may because we shall recur stand for the present by itself, It is said thereto at a point which is still far away. at the beginning of the Zohar, and in that almost is called The Preliminaries^that God created which for the advent man of of preparing with the object Divine Son, corresponding that the Lesser Countenance have heard sufficiently we to the letter Vau^ about Whom It is obvious that this is the in my third chapter. Messiah, and if the fact is not in agreement with some have heard also, there other intimations about which we to contrast will be an opportunity in the proper place

left

one

statement

"

them

and

perhaps

also

to

reach

conclusion

on

the

subject.
1

Z., Pt. I, fol. 19b ; De

Pauly,

I, 119.

151

CHAPTER
THE

XIII
IN KABALISM

SOUL

It should be understood that the story of the soul in is part of that central doctrine which Kabalism the is Zohar of Faith, or at least the one calls the Mystery in close connection gether. with the other and they arise toto my I shall proceed at once sider and consubject being (i)Pre-existence, (2)the it under four heads, but Parts of the Soul, (3) the Soul in the world to come, carnation. here only in respect of the blessed state, and (4) ReinThe

doctrine

concerning

Sheol will call for

separate treatment. As regards pre-existence, I will establish first what may be termed the general thesis, with that which belongs thereto, and will then illustrate it by such distinctions and When to deserve the mention. variations as may seem ^ formed Holy One willed to create the universe. He
"

and

in the first instance those souls which apparently bodies.^ intended subsequently to dwell in human were The place of their tarrying is said in more than one place be the Paradise below, which is the Earthly Paradise to
"

is for the genesis and term : there of the mystery brought in heaven, down the similithat which amongst must tudes things and finally restored to heaven. of earthly ^ This is the method of expression in the place from which I derive, mation Zoharic expression, is not one but the idea, in its more of foradequate The is that souls are is rather of begetting. point affirmed ; it in virtue of the union to have a father and mother, and they are produced The basis of the idea is Gen. i. 24 : " Let the between male and female. " " being held to this creature earth bring forth the living creature," Z., Pt. II, fol. 12a ; De Pauly, the first celestial man. mean the soul of
^

It speaks

at once

be done

"

111,53.
" Each lb., fol. 96b ; III, 387. which it is destined to animate."

has

its

form

like that of the body

152

The
or

Soul in Kabalism
This

is also an abode of disinhave entered that path which leads carnate souls who Like to the blessed life but it is not their finalhome.^ ; to know seems the Christ of Nazareth, the Zohar that there are many of the Father. mansions in the House Before they left the presence of the Maker, all souls While to keep the precepts of the Law.^ were

the Lower

Eden.^

they await incarnation in Paradise they are clothed with bodies and have countenances like those which they are
are possess hereafter, but these vestures of course the time of a psychic or spiritual kind.* When is called arrives for embodiment each soul in its turn before the Holy One and is told which physical envelope it may to inhabit.^ Paradise is a place of blessing, and

conjured
to

destined

from the gold bar thereof it has leaned out to descend reason no and seen of its own accord, or to for bondage and quit present happiness, as it is said, temptation.'* It is assured, however, that from the day into of its creation it had no other mission than to come
be that
"
"

"

It submits therefore and is stripped of the be clothed with that of paradisaical body, that it may "^ earth. It takes the road of earth sorrowing and proceeds into the exile of human life.

this world.

Pauly, Z., Pt. II, fol. iia ; De III, 48. It is also said poetically that souls are formed in Paradise of the four winds which breathe therein, but the reference is really to that psychic vesture gives form to which ^ fol. 13b ; III, 59, 60. 2., pt. II, fol, iia ; III, 48. the soul." /"^., ^ lb., Pt. I, fol. 223b; II, 520. See also Pt. Ill, fol. 13a ; V, 38, and Pt. II, fol. i6ib. ; IV, loi, where the soul is pledged to the study of the Law and the attainment of the Mystery of Faith. * lb., Pt. II, fol. 150a ; IV, 70. There is no real joyfor the soul, save in the body of Paradise ; in that of earth it is shut out from communication

Mysteries. See also lb.., Pt. I, fol. 90b, 91a ; II, with the Supreme " /^., Pt. II, fol. 96b; III, 388. 515, 516. " is the house lb. Seeing that the Earthly Paradise of pre-existing seem that they return souls and the place to which after death, it may fall which in the prototypical humanity, or the took place therein was Ada?n Protoplastesof later Kabalism, in whom all souls fell,as Recanati They detached from the parent body in succession for are maintained. incarnation on earth. ' r It is even declared that all which is learned by man as a conse/quenceof his habitation here below was known previously by him in the

153

The Secret Doctrine

Souls descend in
a

in Israel

pre-established chronological order, though there are certain exceptions.-^ As in all the great life and the universe the precedence events of human be taken by Palestine, it is held that descent to must
therein, and this invariably, after earth reaches its term which the souls are thence distributed to the whole world.^ important is that all souls awaiting is much What more

incarnation

is pairs ; the one which destined to animate a male is by the side of one who is female, so that those who are united below to animate a have been united previously above,^ because, according to
are

arranged

in

Scripture, there is nothing new descend also together, but they

an

They under the sun. into the charge of come

women

the pregnancy of angel who presides over Sometimes the then separated.* they are first, the reverse.^ sometimes animates a man

and
soul the

male When

as the Holy One time of marriage comes, unites them After the espousals, before and proclaims their union. intercourse has taken place, they and apparently when body and one become one soul. mystically speaking
"
"

more especially or only world above, but this is apparently the case love the truth and are righteous in earthly life. This is with those who Leviticus^ and it puts an end to the question of on from the Comjnentary below have been already are freewill by adding that those who wicked frequent enby God, their incarnation being delayed through set aside forced So also those who are headstrong here were to the abyss. visits Z., Pt. Ill, fol. 6ib ; De Pauly, headstrong prior to their incarnation. in the presence of Rabbi Simeon This was V, 169. said and was suffered
" " "

unchallenged. III, 407. lb., Pt. II, fol. loia; ^ The II, 424. to the lb., Pt. I, fol. 205b; exceptions correspond It is said that male idea of those who are born out of due time. souls from the Tree of Wisdom the Inferior Tree, come and female souls from but it is a sporadic suggestion which is at issue with recurring notions. in another It is explained III, 408. lb., Pt. II, fol. loia; place that just attached to the sacred King by true love, are longer than others souls, lb., Pt. Ill, fol. 68a, b ; V, 106. to this earth. in coming ^ lb., fol. 91b ; I, 520. This is the blessed union.
1
" " "

to pass

''lb.
occurs, It is not said that a mistake ever though this is recognised for certain sex-aberraform of occultism and is held to account by one tions. for the opinion. See I have not found any Kabalistic warrant
^

Eliphas

Levi.

154

The Soul in Kahalism

If this, however, is the law, we shall see later on that it is illustrated chiefly by exceptions.^ I At the moment will mention only a variant of the last notion, which says that, prior to their descent on earth, all souls form an
mystery ; separation into part of the same male and female takes place by reason of incarnation, but in marriage.^ This recalls the one they are again made Adamic its application to the legend and would seem

unity, and

are

history of individuals above and below. I have now by given the general thesis,supplemented counter-theses, but it should be realised that it is drawn from several places. Among be questions which must

left open when the text is collated at large there is that which locates the soul prior to incarnation in the Paradise below, as I have said. Other accounts substitute the
^ superior Eden and according to one of these the descent for a period into the Earthly Garden takes place just prior The is thirty days.* to incarnation. One time of the alternatives has no explicit concern with either Paradise

an the affirms that from preceded epoch which have been in the presence creation of the world all souls of the Holy One and there remain till they are called to go down on earth.^ According to tradition all emanate

but

the Zoharic considerations on the subject sister-souls, of who have to speak, mismarried, bear ample witness. ' Z., Pt. Ill, fol. 43b ; De Pauly, V, 121. See also ib., Pt. I, fol. 85b ; I, 493, 494, where it is stated that whether a man or not shall meet in this life with the soul predestined to himself in union, even from the beginning, depends desert. his own on ^ Ib.^ Pt. Ill, fol. 43a; V, 120. Here it is said that when the soul is in the act of descending towards this world it visits the Earthly Paradise, the souls of the justwho have left this life. It goes also to where it sees Sheoldi^di sees These lessons, and the are the souls of the wicked. object inference is that they may in life. It is said in another as a act guide Ib.^ Pt. I, fol. 205b ; high. on place that the Soul is from the Sanctuary ^' 11,424. It is that Temple is mentioned in Ex. xv, the 17, as which Sanctuary, O Lord, which Thy hands have Z., Pt. I, fol. established." 7 ; I, 38. been,
so
"
"

As

According to another account, they pay only a flying visit also for inspection. Ib.^ Pt. Ill, fol. 13a, b ; V, 39. purposes of ^ Ib.y Pt. II, fol. 282a ; IV, 310. It was especially the union of male The time of intercourse and female souls which existed before creation.
"

155

The Secret Doctrine

in Israel

from the same in region and during their sojourn heaven they share in the government of things above and below.^ There are also certain souls which are kept in the hiddcnness

and
enter

are

these

in a particular manner. guarded into earthly bodies they have power

When
to
re-

Enoch Of such were ascend into heaven without dying.^ ority of cases, there is some and Elias. Speaking for the maj between the soul trouble in effectinga harmonious junction
^ ; it is not definitely established and its earthly envelope therein until after thirty-three days, and for the first it goes in and out continuously. One reason seven seems

to

be that circumcision, in the Zohar, does not take place tillthe thirtieth day and that for three days thereafter the body is in a state of suffering/ These reveries are
texts : *' She tortured out of two shall then continue in ^ the blood of her purifying three and thirty days," which is of course a reference to the purification of women after '* It shall be seven days under the dam," " : childbirth ; and

which

bullocks, the birth of animals " '* blood of her purification is in sheep, or some obscure way the blood of circumcision.'' Hereof is the Zohar in one of its exegetical moods ; but these things are weariness, and I will conclude therefore
a

is

reference goats. The

to

"

further reference. It is pre-existence with one said that the souls of the patriarchs pre-existed in the thought of God before the creation and were concealed forth in their due in the other world, whence they came
on

It is an union in the contemplation to midnight on earth. corresponds God and the joy thereof brings forth other souls, which are those of of to Jewry. Gentiles who become converts 1 Pauly, V, i86. Z., Pt. Ill, fol. 68a ; De 2 lb., fol. 68b ; V, i86, 187. See also ib.,fol. 182b, 183a ; V, 475, 476. ' The by one It is said to be attached to the body end only. soul develop comes that their union beand its envelope simultaneously, meaning for this purpose, just but care more of the soul is needed perfect, is in the care The soul, however, as the body of heaven. needs care. lb,, Pt. I, fol. 197a; II, 381. * Z., Pt. Ill, fol. 43b; V, 121, 122. ^ Leviticus xii,4. " ' Ex. xxii, 30. Z., Pt. Ill, fol. 43b, 44a ; V, 122.
"

156

The Soul in Kabalism

day.^
" The flowers appear apposite hereto is : ^ on the earth/' meaning that the souls of the patriarchs One would say that these souls appear in this world. but if were the thoughts of God dwelling in divine men,

The

text

we

I we reflectupon the subject, shall, think, see that the to this ; that the soulZoharic hypothesis really comes in God ; that the thought world is a world of thought it is shewn to have done in respect as precedes the Word,

forth of creation generally ; and that souls are uttered into expression in flesh. continually, passing ultimately it is closely connected with pre-existence, the Though followed in the generation or creation of souls is mode
hypothetically
reasons

at

least independent

why

it should

ant and there are importbe postponed for consideration

tillI

I of the mystery of sex in Zoharic theosophy. proceed therefore to the parts or divisions of the soul. is composed It is taught in a summary way that man of
treat

three things : Ha'ia ; and or

"

Life, or Nephesh ; Spirit, which is Ruah comes By this he beSoul, that is, Neshamah.
"
"

living spirit

term,

however,

which

is

They are called especially to Neshamah. applied more also three degrees, or vital spirit, intellectual spirit and Nephesh is the falliblepart, for sin is suggested soul proper.* Neshamah,^ It is said elsenor where neither by Ruah and
the soul.
^
^

more

The

plainly that the vital spirit sins, but not one three degrees are superposed upon

^ ii,12. Pauly, I, 5. Song of Solomon Z., Pt. I, fol. la ; De is said to I, 169. The Z., Pt. I, fol. 27a; "living spirit" is called "living soul." from the mouth of Shekinah, who proceed is another aspect of souls being uttered forth by the Divine, and Here in transcendence, is (a)the Third who seeing that this is the Shekinah Aim a in the Supernal Hypostasis Sephira Bi7tah^ (b) the yioih"r and her and between kind of union which we the shall understand subsists in Chokmah. There in is the Divine Thought Father, who is Abba the it is uttered if mentally in Chokmah: it is formulated K ether : as and in Binah, the living intelligences, who are therefore begotten producing
=

into the higher Paradise. * II, 424. Ib.y Pt. I, fol. 205b, 206a; ^ It is said, however, Ib.^ Pt. Ill, fol. i6a ; V, 46. defilement defiles Rud'h of Nephesh and Neshamah. IV, 155. 182a;

that the elsewhere Ib.^ Pt. II, fol.

"

The
another

Secret Doctrine

in Israel

in the order already given,^ and Neshamah is attached to God,^ but all these are not the imprescriptible possession of every person in life; the higher parts are earned by serving the Master.^ Unfortunately, this thesis which may seem reasonable in itself leads to very grave complications enough in respect of that v^hich pre-existed and that which constitutes a living being in manifestation. It is said man
"

"

that some Neshamah^

persons others
a

are

Ruah

Nephesh and nothing more.* deficiency, are attached Nephesh

man's

possess a only, while yet others have a These last, by reason of their The to the impure spirit/
worthy
or

judged

to

alone

is imprescriptible,

necessary

to

the

existence.^

this gift another

a

If he comports himself worthily with spirit is poured into him, which is like

The is man of Nephesh^ and this is Rud*h. then illuminated by light from a superior region and is in a position to discern the laws of the Sacred King. If
crown

he stillcontinues worthy he receives the crown of Ruah^ the name of which is Neshamah^ but it is called also Soul Now, it seems obvious that it is this only of of God.

which pre-existence, paradisaical lifeand the Divine Vision be predicated, and the point is therefore that concan trary to the very clear doctrine concerning the descent of down does not Neshamah come souls and incarnate in
"
"

every
1

human

being. ^
we

fantasy with which

3

in this case be mere to have been dealing previously.

seems

It

V M2/^^pt.ni,fol.25a; 11,425. Z.,Pt.II,fol.2o6a; DePauly, * ib., fol. 25a ; V, 65. lb., Pt. I, fol. 206a ; II, 424^ is follows : (a) Man have We as to check this by other statements in the first place and it is given him as a prea Nephesh paration with endowed for leading a holy life. lb., Pt. I, fol. 206a ; I, 424. (b) The lb., to another. one three degrees soul and are attached constitute one further contradistinction hereto^ another But in V, 191. Pt. Ill, fol. yob; leaves man usethat the possession oi Nephesh and Rua'h less ruling suggests in captivity and of Moses Shekinah for the purposes abides who of But the reason to be lb., Pt. I, fol. 28a ; I, 175, 176. seems with her. in the Secret Doctrine. are that they unskilled " Z., Pt. Ill, fol. 70b ; V, 191, 192. ' Alternatively, the successive addition of higher parts of the soul be understood as must gifts of grace, and there is authority for this view
"

"

"

158

"The Soul in Kabalism

attempt elsewhere to harmonise the soul, meanthese disparities,for it is said that when ing down Neshamah, leaves the celestial region and comes

There

is,however,

an

towards

to wards earth it is joined the intellectual spirit; afterlight both are that is, joinedto the spirit of The spirit of light and the intellectual spirit Nephesh} dwell together and depend one upon the other, but the soul
"

is independent

proposes to him the holy soul, by which ; but if he be unworthy and will not he is animated only by Nephesh and Ruah.
that this failsto represents Ruah
concur
as a

Another of both. live in purity heaven

thesis is that when man to his aid, grantcomes ing he is purified and sanctified
live in purity, It is obvious

with the earlier statement, gift to be earned, but we

which
can

read

the lines of contradiction and conclude that the part of man real intention is to represent the permanent descending and overshading the personality, when this as is born into the world ; it draws nearer with his growth

between

porated speak, incorUnderstood thus, the with him, or it may not. speculation will stand at its value : it is a primitive exceeds crudity of materialism, but the Zohar sometimes such notions and ascends into a clearer region. and improvement
; and

it may

be,

so

to

Before giving
another

three casual examples, I will cite classification because of the extraordinary consetwo
or

in the text, though I do not propose it,as the multiplication to consider is actually needed must tend only to the reader's of aspects beyond what I have the fact for the use confusion. of those who would registered When it is said elsewhere that Neshainah carry their research further. from this point of view is to a state of attained the reference cannot sin is by the lapse impossible, statement sanctity in which meaning It has become less difficult to sin than before it was to not unlikely. abstain from sin. ^ De Z., Pt. I, fol. 62a; Pauly, I, 365. According to Adolphe Franck, Testament the Old the body Nephesh throughout of signifies long as it is alive. La Kaballe^ p. 61. It is identified with the so man, by Adunibratio KabbalcB is one Psyche Christiana^ of the rare which Kabbala De?iudata. to Rosenroth's It is here regarded as supplements body, and it is vegetathe vitality inherent in the natural and instrumental tive There to be no Zoharic authority seems and sensitive in its nature. for such definitions.
"

"

"

"

"

159

The
quences which the body and

Secret Doctrine
follow.^
presides

in Israel
forms

Nephesh
over

is the soul which

procreation of beings ; Nephesh to act and determines is the soul which causes Ruah force is the supreme its kind of action ; ^ Neshamah issuing from the Tree of Life.^ These three degrees from separate after death, each returning to the place Nephesh is presumably brought. it was of the which * but earth earthy, for it is said to remain in the tomb
the
"

which is made on the spur enters the Earthly Paradise, where ; Ruah of the moment Priest Michael the High offers it as a holocaust to the
any
statement
seems

to

serve

^ amah and it remains in the joy of Paradise ; NeshWhat purpose has been attained ascends on high.^ by its experience below does not appear in the text ; if it

Holy

One

There is no need sin, it is not in search of merit. here again to this version of the tripartite add that survival in three personality, postulating independent
cannot
"

"

for Nephesh is alive in the tomb separate directions be reconciled with the alternatives that have gone cannot before. I conclude that the Secret Doctrine in Israel was
"

"

unsettled there is
we

on no

the

of subject

guide

the soul and its divisions, that for the perplexed therein, and that

in the end to recognise only one secret shall come doctrine in Jewry, which is the secret concerning sex. better than are Among several intimations which

formal attempts
^

to

classify there is

one

which
or Tossefta

says that
Additions
:

De
^

Pauly,

Z., Pt. I, fol. 287b, Appendix I, 664. Late Kabalism

II, containing

Rua!h the termed the Spirit, meaning sometimes held to extend to be human the body, through soul itself. It was mediaries by interwas of comprehension rational and self-subsisting, but its mode It was direct. the seat of good not also and evil, and and
hence
^

of the moral attributes. is understanding Neshainah by the Catholic communicated

in late Kabalism, the individual intellect and Divine Intellect. * is This I, 664, 665. Z., Pt. I, fol. 287b; statement subjectto in other places. modification considerable ^ for a period and in the Paradise This is also qualified : it remains back i.e.,Rud'h because it came, the spirit then returns goes whence
"
"

to

God
^

Who

gave

it.

'

It returns

to the

Tree

of Life, because

it came

therefrom.

160

The Soul in Kabalism

acquires the soul of soul by fear of the Lord and by He acquires the soul by penitence. Abraham wisdom. represents the soul of soul ; Sarah is the soul ; Isaac is is the vital spirit.-^ the intellectual spirit; and Rebecca
man

Another

speculation designates Nephesh as the soul in a Ruah state of sleep, and this definition seems excellent. is the soul in a waking state, by which I understand the

It is alive to things above. earlier stages of becoming differ in essence. do not Above said that these two is Neshamah^ These them which is the soul proper.^ are the image of the Mystery grades of the spirit of man
and of Wisdom When Wisdom. is called holy.
to

fathom

Neshamah

is to discover them is pre-eminent in man

that he

by no of the spiritual personality are means exhausted in any triadic enumeration,^ for ascent in the grades of sanctity can provide additionally to these and in succession: (i) a soul from the world of
The parts

the side of the Daughter (2)a soul from the world of emanation the Son of the King;^ (3) a soul from
emanation
on
*
2 ^

* of the King ;

side of the side of the

on

the

Pauly, Z., Pt. I, fol. 264a, De /^., fol. 83a, b; 1,480,481.

II, 622.

here follows is given in Pt. II, A more than simple extension it is said that the soul has five names, fol. 158b; IV, 95, where being is an Rua^hy Yehidah. Neshamah^ Haid This extract Nephesh^ and Haid have from The Faithful Shepherd. But is someas seen we times for RucCh. Isaac Myer a synonym the following definition : gives " is the personalityof man Ye^hu-dah^ is the the only one, ; hdfyah life in man Neshamah the soul or intellect ; Ru^ah the spirit ; Nephesh ; Philosophy the animal soul or vital dynameis, the anima. of Ibn Gebirol, for confusion only as the distinctions Such a classification makes p. 397. Late Kabalism do not correspond to separable nature. aspects of human is individuality by which the unity or correspondence that Yehidah said like unto his First Cause. is a condition of unity becomes Haid man between the particular and apparently catholic intellect, the union of is Divine. Franck life with that life which our says that it is the vital spirit,that its seat is in the heart, and that it is distinct from the principle of animal life. La Kabbale, p. 235. * Z.,Pt. II,fol.94b; 111,379. " " lb., Ye are the authority being : the children of the Lord your God." Deut. xiv, i.
"
"

"

"

"

"

l6l

The

Secret Doctrine

in Israel

Father and the Mother ; ^ and (4) a soul which reflects Jehovah.^ This is the four letters of the Sacred Name one of specimen extension, but there are others, some
which
I will omit

and

some

are

transferred

to

their

proper

I have mentioned already that place elsewhere. ^ dents there is a casual supplementary soul added to the Stuof the Doctrine on the Sabbath Day, after which it It appears to be a sacred soul it came. returns whence

issuing from

Life, and it is adapted to the works of the recipient, hrv alternative account fulfil the Law, Israelites who attaches it to all good whether they are Students of the Doctrine in the deeper
the Tree

of

mystic The

sense

or

not.

is described of the soul in the world to come in several ways, as we should expect assuredly ; but those which concern the blessed life of the departed be harmonised, or at least there is nothing of essencan tial
state

discrepancy.
leave

body
whom

good soul is preparing to from the this world, and while it is suspended three angels to only at the larynx, it beholds the dying man confesses his sins.'* These spirits
When
the

the the souls of the justand they accompany leaves this world without for no man glorious Shekinah, at the last moment of life.^ The seeing the Shekinah It soul prostrates itself before her and praises God.^

engarner

seems

to

Paradise ; ' w patriarchs and all the just,ho is admitted within the Garden.
^

then to the Earthly

enter

cavern

which is the door leading Adam, there it encounters the with rejoice Either
her and she then or pre-

hereto
a

The versicle appertaining III, 379, 380. Z., fol. 94b ; Dk Pauly, became is " breathed into his nostrils the breath of life; and man Gen. ii,7. living soul." ^ in possession A man of the Heavenly of this soul is the image
"
"

Master.
sea."
^
*

^ ' '

have dominion Of him it is said: "And over the fish of the Gen. i, 28. See Z., Pt. II, fol. 88b ; III, 361 many other places. among fol. 3b ; II, 677. III, Secret Midrash, Z., Pt. I, Appendix lb. /"^., fol. 2b; 11,676. See also fol. 287b ; II, 664. 3., Pt. I, fol. 127a ; II, 103.
"

162

The

Soul in Kabalism

viously, she has been furnished with an envelope other than the fleshly body but stillhaving the form thereof.^ It is said as to this that the days of life are a vesture, in the lifeon earth are his vesture and the days of man's in so far as he has lived them worthily.^ world to come,
odours of Eden given forth daily in the Garden woven out the precious vestments of the days perfume This again is a clear issue at its value, but of man.^ it is superseded in other accounts and It complicates its The
own

for vesture* position by adding that there is one Neshamah^ for Ruah^ finally of an another and one external and scarcely perceptible kind for Nephesh^ all formed from the days of life. At the same time the Neshamah? Law are the vesture commandments of of the
"

taken to another point of spiritual to progression which may be perhaps without prejudice the soul of a man what has gone before. When who
we are

In this way

during consecrated to the study of the Law lifequits this world, it goes up by the roads and pathhas

been

Pauly, I, 516. Z., Pt. I, fol. 91a ; De See ante, c. 7 ; and Z., Pt. I, fol. 224a, b ; II, 482-484. have two at one that the soul cannot vestures and elsewhere
*

time,

even

as

The

the spirit of good heavenly envelope

that of earth when curious theory of vehicles, but it rests on the authority of Rabbi Simeon. is to hinder man from The of receiving the garment objectof Samael has dissolved. Ib.^ do until the fleshly body heaven, this he can and is apparently But Pt. I, fol. 169b, 170a; II, 441. to the reference is itself not at rest ; it is only after the complete The Rua^h Nephesh. back to the Holy Spirit return of the earthly part to earth that it is drawn
"

the spirit of evil cannot and is assumed, or with, the soul is clothed thereIt is a is decomposed laid aside. as well as

It is said the same dwell together.

which
^
*

gave lb.

it.
that the

It is admitted on the agreement fol. 225a ; I, 485.

^

wise
the

in doctrine
number of

have

not

yet subject,

vestures

a reached is three.
"

full Ib.^

previous testimony, Nephesh is bound up notwithstanding it goes for twelve the body in its tomb months only, after which with into communication are enters still and with those who wandering, incarnate to inquire respecting their sufferings and to pray at need for /^., Pt. II, fol. 141b ; IV, 48. them." * because is so clothed with righteousness it Neshamah Presumably
Because,
cannot

sin.

163

T*he Secret Doctrine

ways

in Israel

is a guide in of the Law/ so that his knowledge have neglected attainment, while the souls of those who lead to the such study go astray in the paths which In region of Geburah^ where they suffer punishment.^ the Law goes before the of symbolism another manner
it rises into the celestial regions, and it opens soul when Law remains with the soul The all the doors thereto.^ it will take up the till the day of resurrection, when defence of the soul. This is again in reference to the students rection of the Law, and it is said that after their resurthey will preserve intact all knowledge which had during their antecedent life.* Indeed they such knowledge will be extended, so that they will be able to

from them concealed are also that those who dedicated to the study of the Law on earth will be so to come, and this apparently apart also in the world from the resurrection life.^
mysteries which It would seem previously.^ penetrate
were one
on

by condensing end of these economies There are seven more parable of the soul.' palaces Faith, and I underhigh containing the Mystery of stand these as seven stages of union, like a tower going I will make
an

up

to

God.

In

case

am

correct

herein, it is said that

are accessible to the understanding six of them of man, but the seventh is secret and forms part of the Supreme is the old reason, The reason Mysteries.^ namely, that " hath not seen ; and considering that in this state eye the union is altogether ineffable,it may be worth while
"

have no it absorption, title to term that we adding identity,or by any other word which iswithin the measures
^ 2
3

real meaning which is the following is that the pursuit of the Law issues from these extracts is a penetrahereafter therewith and that the union of the will of God tion in which the soul progresses for ever. Divine Mystery, of the ' lb., fol. 38a ; I, 235.
*

See Pauly, II, 290. Z., Pt. II, fol. 175b ', De II, 290. //^.,Pt. I, fol. 175b; ^ lb., fol. 185a; lb., fol. 185a; II, 329. its conventions, lb. When the of stripped

also fol. 27a ; I, 170.

II, 330.
^

lb.

lb., fol. 38a ; I, 235.

16.1

The

Soul in Kabalism

There are also seven of things expressible. palaces below, and among is superior to the others, as these one it holds both from heaven and earth. For the rest, they ment postulated in relation to certain grades of advanceWhen in the world to come. the souls of the justleave material life they enter the first palace and are occupied stage of with preparations for the next
are

particulars.^ The experiences, but there are no ^ second palace is the sojourn those who have suffered of in the present world, but have morally and physically
their

given daily thanks

1 ^

to

their
Pauly,

master,

this notwithstanding,

are

The

I, 236. several systems of palaces described by the Zohar ; there intention. or those in which speech prevails but in others thought because in order, presumably latter are more silence is exalted
There
are

Z., Pt. I, fol. 38b ; De

speech, seeing that it stands for the contemplation of God in I do not find for what but reason per se or in what manner, in the world is to preserve Shekinah the object all the palaces above of below. The different accounts variably arc confusing, as it is not insomewhat

better than the heart.

too

easy

to see

whether

life,to behold the beauty of the is held The beauty of the Lord " but the word beauty " is rendered to designate the palaces above, " " by the Zohar. The Temple delights The means the palaces below. basis and beginning Mystery seven of the of superior palaces are (i)the Faith ; (2) the abode of Faith ; (3) the place in which souls are worthy
offered in sacrifice ; (4) the place of judgment, whether propitious or Love; the Palace (6) the Palace of Mercy; of and (7) otherwise; (.5) Holies final end of souls. See Tract Palaces^ being the Holy of and U., Z., Pt. II, fol. 244b, 261a; Appendix IV, 277-294. There are also Palaces of Prayer, provided with doors by which the prayers of man seven The first corresponds to the "paved ascend to the Great Master. work Ex. xxiv, 10. It leads to the heaven of a sapphire stone." of heavens. The is like "the body in its clearness" {ib.).The of heaven second light, having a third is a palace of pure untinctured point of golden fourth is a palace The of 70 lights, while the splendour splendour. of the fifth is like that of the lightning and thunderbolt, combining purple The colours. sixth is the palace of will, and it diffuses 12 with many " lights ; its mystery is expressed by the words Thy lips are : like a iv, It is also the Palace thread of scarlet" {Song of Solomon of 3). But the seventh Love. palace is devoid of all form ; it constitutes the Mystery of Mysteries ; and it is separated from the other habitations by a veil. Herein sojournsthe Infinite Will. Z, Pt. I, fol. 4ib-45b ; I, 248-265.
"
"

which are above or those fol. 38a; I, 236.) It is House of the Lord all the days of my Lord, and to enquire in His Temple."
are

subjectof discourse is the palaces (See,for example, Z., Pt. I, which I may dwell in the said (Ps. xxvii, 4): "That
the below.

"

165

The

Secret Doctrine

in Israel

The Messiah descends and have not neglected prayer/ into this abode and thence he draws souls into the third have suffered It is the place of those who palace. extremely in earthly life as the result of serious disease. It contains also the souls of young children and of such have shed tears over as the destruction of the Temple. They
are

consoled

by

Messiah,

who

brings them

into

the fourth palace, where are the souls of all those who have shared the sorrow of Zion and those also who have The fifth palace is the been slain by the heathens.

of sojourn
to
a

true

penitents who

have

state

the Name His glory. ^

of purity, and of those of their Master by going

There

restored their souls have sanctified who

to

meet

death

for

also are the souls of those who have repented on their death-beds, for the Doctors of Kabalism insist no less on the possibilityof saving the situation of life thus at the last moment than do the doctors of the Latin church : for the one the other the great and The fatality resides in final impenitence. sixth palace Zelatores who have prois the claimed of sojourn the souls of the Master's unity, and have loved Him with a love.^ The true seventh palace is that which I have called superior in respect of the rest ; it is also more It is not unlike that glimpse of and mysterious. the Beatific Vision which according to Catholic theology by souls on for a moment is seen the threshold of
secret

purgatory, granted
have
seen.

it is like the vision of Shekinah which Kabalism in artlculo mortis^ according to as

or
"

is
we

The

soul
a

on

its departure
"

from

this

palace
:

for

moment

assignable
which

reason

it is then

and though immediately

noted

to corresponds that the parable has

anysaid to see thing relegated to that sojourn It will be its state death. at
no

^though it is not

earth there seems

enters
no

logical consistence
I, 237.

"

and

1 2 ^

Z., Pt. I, fol. 38b;

De

Pauly,

Ib.y fol. 39a ; I, 239. lb.; I, 240.

166

The Soul in Kabalisnt

it has
: if those previous accounts for the glory of God have who have suffered martyrdom a particular abode assigned them, it is obvious that have no have died naturally for example others who

no

concurrence

with

title therein ; and so of the rest. to disturb one's mind on the

Were

subject,

it worth while it might be suggested

have reached a certain grade that souls which in lifedo not pass through the palaces below that grade, while those who are below work and attain the upward But grade after a given period in the world to come. is really concerned the Zohar only with enforcing the idea of ascent in the scale hereafter, and the logic of its fiction is of no consequence in comparison with the main It is therefore idle to rectify on our part ; let object. us realise rather that the Zohar is establishing another
between the lesser and greater point of correspondence We have seen how early in the Christian centuries world. it has forestalled the modern doctrine of macrocosmic

of evolution in the the basis of six periods corremicrocosm, sponding working on to those of creation ; while as the latter was followed by a period of rest, so is the seventh palace
evolution

and

this

now

is

story

place of the secrecy and mystery suggesting a Sabbatic But state. above it there is the other and ineffable the present order of the supernal palaces, and beyond epoch in created things there is the Messianic age to
a

the story which its end for Zoharic reaches the Apocalypse.
come,

in

of the world as theosophy,

man and it does in

idea of reincarnation in Kabalism has been the in the modern occult schools, of subject much confusion have depended, rect firstly,on the vague and incorwhich Franck ^ vestige of elucidation offered by Adolphe
La Kabbale, pp. 244-247. There is postulated in the first place the fact of metempsychosis in Kabalism on the authority of Z., Pt. II, fol.99b, imperfect account a very the author gives of the Zoharic and afterwards impingement, doctrine concerning or embryonic states of overshadowing, to deal. souls, with which I am proceeding
^

The

167

The

Secret Doctrine

in

Israel
of Eliphas

paragraphs doctors of traditional science and the other states that the in Israel did not On the contrary, admit the subject. there is a very clear system of reincarnation scattered throughout the Zohar.
questions of for it is stated very plainly that when a man paternity, has failed to have children in this world, the Holy One times at need, to fulfil will send him back, and many
what
is compared to a from the ground and plant which is continually removed in the hope that it will do better.^ located elsewhere Reincarnation is not, however, an universal law, or at

and, secondly, on the obvious misstatements Levi.^ It is dismissed by the one in a few

To

some

extent

the doctrine hinges

on

has been

neglected,
"

so

that he

least it is contingent has been case which

on

than the particular justspecified. Those who have

other

cases

on their mission during a single sojourn One ; those who to the Holy are return earth rest near have not finished their work, whether it be those who It is rather obvious that that of parentage or otherwise.^

accomplished

a matter the perfect fulfilment of the Law was of great St. Paul regarded it as an know difficulty, we that and intolerable burden ; we know also that failure in certain points voided the entire fulfilment; and the inference to be that reincarnation ^for the doing seem would of

that which

been previously left undone and for the by the of that which was amiss formerly must, undoing hypothesis, have been the rule rather than the exception. " Hence it is said in one place that the words seeing that had
he also is flesh * signify that the spirit of man, meaning his soul, will be many times reclothed with flesh, until the soul shall be susceptible of the time comes when
"

The Mysteries A Digest of Magic: of the it said that a Second Edition, 1897, where of by Kabalists of been recognised multiplicity of incarnations has never first order. the pp, 131, 132. 2 Z., Pt. II, fol. i86b ; De Pauly, II, 337. ^ * Ib.y fol. 187b; II, 341. Gen. vi, 3.
A. E. Waite
:

See Writings

Aliphas
"

Levi.

l68

The Soul

in

Kabalism

In order that the significance receiving the spiritof God. of the expression should not remain doubtful, it is added day ransom that the Holy One will some the world and will grant the spiritin question to men generally, so that they may live eternally.^ This is said to be shewn by the " For as the days of a tree are the days of my words :
^ " He will swallow up death in victory : people," and also : and the Lord God will wipe away all tears from off all faces ; and the rebuke of His people shall He take away from off all the earth : for the Lord hath spoken it."^ Reincarnation or transmigration would seem also to be the invariable fate of the Gentiles ; I do not know what happens to those who die in whatever land they belong

better but there is no reason to suppose that they are off in this respect than the souls of Pagans who deliver Of these it is said up their bodies in the Holy Land.* that they are not received in heaven, that they wander
to,

about in the universe, transmigrate many times and finally The to return the unclean place whence they came. leave the body outside Palestine souls of Israel which have also transmigrations and wanderings before reaching If this is to be taken as the region assigned them.^ definite and I do not think that the view is revised one subsequently side of the law of reincarnation It will be depends a merely external accident. upon
"
"

knows here that the Zohar nothing useful to remark between death and concerning spaces of time intervening to have arisen within rebirth ; the question does not seem their consciousness ; the period elapsing may have been variable, as it is regarded in Eastern doctrine ; but it is Seth, for example, was at least immediate. sometimes

animated by the soul of Abel, which thus returned to ^ At the birth of Benjamin, his soul however, earth.
of the resurrection state. ^ Is. XXV, 8. ^ * Z., Pt. II, fol. De Pauly, lb. IV, 46. 141a ; " Ib.^ Pt. I, fol. is said to have called his son 55a; I, 315. Adam being Seth to mark the end of a situation, the consonants of his name the two last letters of the alphabet.
^

An

allusion apparently
22.

to the permanence

Is. IXV,

169

The Secret Doctrine

in

Israel

left the body of his mother, which it had animated previously.^ At the death of Rachel, her soul animated the It to follow that in each case son of Benjamin.^ seems
It body. two time in the same there were souls at one is said further that Phineas received the soul of Nadab Rabbi Simeon alive at the time.^ and Abihu, who were that their soul that this is a mystery, meaning testifies did not find refuge under the wings of Shekinah, because they leftno children and King The of the King. thus diminished the figure here is presumably the Adam Protoplastes of late Kabalism, corresponding to the Lesser Countenance.
had

it is, whatever spoken already of the place in which souls are for it is indeed described variously reserved, awaiting the period of their primary embodiment in flesh; I have mentioned also the notion that at the

I have

"

"

period the fount of souls will be exhausted, But leading to the creation of entirely new cohorts.* it is said also that there will come a time when old souls, for the souls in migration, will be renewed meaning
Messianic
renewal

Each of these souls which have of the world.^ been incarnated previously will be united to a new created it shall come it is written : And to as soul, pass that
"

he that is left in Zion, and he that remaineth in Jerusalem, that is written every one shall be called holy, even by these see the living in Jerusalem."" We among is extracts that reincarnation according to Kabalism complicated impingement by several considerations and
or

would overshadowing The of that which occurred in certain cases. developed in the text itself, is and it came subject not
1 ^

that the word be a better descriptio

* lb. II, 211. is difficultto follow The suggestion Phineas It is added that when scarcely deserve the pains. and would keen Zimri and Cozbi the tribe of Simeon on the were slew avenging death of their chief; the soul of Phineas fled and the two wandering souls took possession of its vacant place. * /^., fol. 28b; I, 179. ^ ^ Is. iv, 3. Pt. I, fol. 119a; II, 76, 'J'].

Z., Pt. I., fol. 155b ; De Pauly, Ib.^ Pt. Ill, fol. 2i6b ; V, 550.

170

T'he Soul in Kabalism

into the

hands

of

mighty systems Loria in his Book

later Kabalists, who manufactured The testimony thereon. of Isaac de Souls is an instance the Revolutions

of

of

could be carried and of the lengths to which the subject I shall have to deal with it at a later stage/ The question of resurrection in connection with reincarna It was difficulties its own. of created alleged
that in the body which

of souls who take flesh several times the shall rise will be that in which the soul has that it succeeded in taking root, presumably meaning has fulfilled the Law in perfection.^ Those bodies in which the soul fails to reach its ends are like dried up
case

trees

dust, and they will rise no more. subtlety in this as a way out of the difficulty created by the idea of resurrection in connection with the idea of rebirth. But it will be observed that nothing is said as to those who have been rooted only in wickedness.
which There is some
to

fall

add that the Zoharic doctrine of the world to come therein is quite and the recompenses and punishments independent of any reincarnation hypothesis and cannot be The two ideas were developed almost thereto.

I may

adjusted

As of each other. regards resurrection, there is a variant of the above view, into the last body according to which the soul will return

certainly in complete

independence

animated, but the previous bodies will rise also and *Mf these bodies have will be animated with new souls. fulfilled I give the literal words in meritorious works
that
was
Si

''

"

this instance

they will continue, but if not they will return again to dust," and as no purpose will have been less than imbecile.^ served, this reverie does not seem Some incidental points may be summarised as follows.
"

*'

generation passeth * it is said that away, and another generation cometh,'* is that also which has passed.^ the generation which comes
^
^

On

the

basis of the words

"

One

See Chapter XIX. Z., Pt. I., 131a ; II, 114. Pt. I, fol. 268b. Book

of

Z., Pt. I, fol. 131a ; De Eccles. i, 4. Brightness ; II, 365.

*

Pauly,

II, 114.

171

T^he Secret Doctrine

Reincarnation is sometimes

in Israel

despite the soul and sometimes In one place it isformulated apparently otherwise.^ in the terms simplicity by affirming that of uttermost souls are sent for a second time on earth that they may
on the first occasion.^ They repair faults committed back also through come the workings of grace, as for example when husband and wife have been sterilethrough fault of theirs in a previous lifetime ; ^ on no the next

occasion they will be enabled to fulfilthe Law, though it is not suggested that they will do so one with another. This implies that the axiom once Israelite always an an Israelite obtains automatically, and though I have not

had occasion to mention it previously, it may be said now be called the primordial generation of that what may the chosen people insures this supposing that rebirth
"

point : reincarnation is good because good reasons by the hypothesis, behind it, are, but as it is not good in itselfit is well to be spared
occurs.

There

is another

therefrom.
not

do do
1 2
' *

In conclusion, rebirth befalls those who do study the Law, the inference being that those who at the same time fulfilthe other precepts and who suffer transmigration.
*

not

Pauly, Z., Pt. II, fol. 96b ; De lb., Pt. II, fol. 54a; III, 244. lb., fol. 109a ; III, 429, 430.
to

III, 387, 388.

lb., Pt. Ill, fol. 178b, The Faithful Shepherd; V, 464. According take place thrice, the testimony at this point, incarnation may " Lo, all these God because things worketh oftentimes of the words :
"

Job xxxiii, 29. The Zohar with man." Behold what God doeth in respect of each man, haec omnia Compare : Ecce the Vulgate
"

renders
even

operatur

passage : the third time." Deus tribus vicibus

to

the

per singulos.

172

CHAPTER
THE

XIV
CONCERNING SHEOL

DOCTRINE

If there be any
to

like unanimity expect something of opinion in the traditions of Kabalism, I should have thought that it would have been the question of rewards and punishments

on subject

which

it might

seem

reasonable

the latter perhaps more very especially. The it is the more be the case, to happens contrary and for as by no extension of language difficult to account can the question of the temporal or eternal punishment reserved for disincarnate souls be regarded as a real part
"

It seems to me that the Doctors of the Secret Doctrine. testified very often with the unmeasured words of gave and that the emotion of the moment enthusiasm more to the written word the inward much meaning frequently than any abstruse law of interpretation. I
will

speak first of that which is held time of death and then of punishment special reference to its duration. Many

to

occur

at

the

in SheoU with

hidden from the mind and things which are heart of man long as the body is in health are beheld so by the soul when it is hovering between life and death. -^
descend who begin to count up the messengers days that he has lived, the sins that he has committed, here below. and all the works which he has accomplished
is held to be the I, 462. This Pauly, I, fol. 79a; De "spiritual interpretation" reads thus in the of Job xxxvii, 7, which " He Authorised Version : ; that all of every man sealeth up the hand ing know Version In the Revised His work." men there is the followmay " He hath made last words That men : may whom all variant of the it." Cf. the Vulgate hominum know : Qui in nianu omnium signat, ut
'

Three

Z., Pt.

singuli opera sua. hand, to sign with his own

noverint

But

the Zohar
may

that each

He causes reads : His acts." know

"

every

man

173

The
The

Secret Doctrine in Israel

man

confesses with his lips to the facts so hand, related and signs the proces-verbal with his own is he judged, psychic or not, as you please.^ Thereon for Zoharic theology, like that of the Latin Church, dying
recognises a particular as well as a general judgment at On quitting this lower world the man the end of time. on to his Master the basis of the record gives account Having crossed the threshold, which has been mentioned. he knew on earth. As he recognises many persons whom have seen we otherwise, he also beholds Adam seated before the Garden of Eden, so that he may with rejoice those who have observed the commands of their Master.
with a multitude of the just, encompassed who have learned how to avoid the path going down to hell and who have been gathered into the abode of Paradise.^ Another
account

Adam

is ever

says that when

the soul leaves this

world, it is stopped by a number of angels who preside is prevented from passover the offices of severity, and ing door by which it would attain a place through that high if the person has left no pledge on earth, meanon ing Those who would no son.^ the inheritance of enjoy for ever in the land of God and be united with Him

life must
Law
may

have

produced
to

male

issue, so its

that the Divine

continue

have

servants

through

all

generations.*
thesis is that sins are committed while spirit is united to body, be taken therefore before their separation is commust and pleted. Pauly, I, 463. I, fol. 79a ; De Zoharic pneumatology is inextricable, but we to one that, according testimony, may remember it cannot be under the judgment; Nephesh Nesha7nah cannot sin, whence seem therefore and it would remains with the body for twelve months, into reward or punishment as a result that it is Rudh only which enters hereto, we must of the particular judgment ; but in contrast remember further that all parts of the inward by another one, personality are so that the Zohar, like Latin doctrine, recognises fundamentally account, only (i)body and (2)soul. 2 lb., fol. 65b ; I, 386. 3 /^.,fol. 115b; 11,63. * in Israel This is the higher side of the desire which prevailed towards the increase and predominance not alone of the people : it was
1

The

the account Z., Pt.

"

174

The
It
IS

Doctrine

concerning

Sheol

said also elsewhere that the day of death is the When day of the Lord.^ the Holy One desires that the if worthy.^ it does so return to Him, soul should return his approach to the gate of In the case of the just man death is proclaimed in the Garden of Eden throughout the thirty days which go immediately before the event.^ During these days the soul is separated nightly from the

body

for the purpose of inspecting It the place reserved for it in the world to come/ by the Zohar follows also from a tradition mentioned is allowed to see that at the actual hour of death man his departed relations and friends, that he recognises the same these and that they appear to him with here below/ If the man countenances which they wore is worthy, his relations and friends salute him full of
and ascends
to

heaven

joy;

he beholds only the guilty in the contrary case, he has known whom and who are expiating their offences in sadness. in hell. They Relations are all plunged

friends accompany the soul into the other world and shew him the place of his reward or punishment. ^ but This is one another is that side of the story when the souls of those who have studied the Doctrine is composed relinquish the body of the four which
and
elements they ascend into heaven
"

or

into that part and

therein. It was a
become Zoharic

that they might inherit the earth but that the Law might prevail The production of children was therefore for the glory of God. continuous building of houses not made with hands which might for His habitation. Here in which is one sense the meet
mystery

of

sex

was

great

mystery

of sanctity and

divine

work

in the

world.
Pauly, Z., Pt. I, fol. 217b ; De II, 457. is firstlya purgation by fire according There to fol. 217b ; II, 457, for those who are imperfect deserving of entire condemnaand yet not tion. The purgatorial state of Catholicism is therefore recognised. 3 * /^. Z., Pt. I, fol. 217b ; II, 457. ^ Ib.^ fol. 2i8b; The 11,463. point is of interest in connection with
^
^

death
'

in Jewry at the period to which the text is referable. -bed visions It is said also that the highest place in the world to come is kept in for those who have the mysteries (a) penetrated reservation of their Master to cleave during life. It follows to Him and (b) learned how by Divine has a greater reward Things that the illumination of mind
than

works,

but the works

are

necessary.

"

Ib.^ fol. 130b ; II,

iii.

175

The Secret Doctrine

in Israel

four living creatures.^ region which is allocated to the The more general thesis is that the spirit which man his soul after death. during life will draw attracts Spirit he will be raised it have been the Holy Should incorporated thereby into the higher realms and there he will become in the legion of sacred angels a servant in the world above that He One.^ of the Holy
"

"

enjoys

light which
*'

he

has desired here

on

earth.
^

splendour of light in reverberation," that which is in the region above all regions. Souls are of the clothed in what is characterised as the Mantle Master, in the absence of which they would be incapable
the

It is called reflected by

it.* I contemplating and is that which is called vestments that this mantle suppose in another place. These are said to be stored in a certain palace, each being adapted to that soul for which it is reserved.^ All the good works which have

of approaching

the

light

been

performed

by

him The

or

her

are,

not thereon. embroidered until the thirtieth day after death, because the on earth have to be expiated during sins committed

soul is

speak, ever, clothed, how-

so

to

It is an this period, indiff^erentlyby bad and good. expiation by fire and a passage through a river of fire.^ is, moreover, a There punishment of the body in the
1
^

walk his assisiunt. The Zoharic de his qui nunc tibi ambulantes version " before me." I will give thee access those who among stand 3 Z., Pt. I., fol. 65b, 66a ; I, 387. * lb., fol. 66a ; I, 388. ^ The to Z., Pt. II, fol. 2ioa seem vestments ; IV, 217.
"

I, 170. Z., Pt. I, fol. 27a, b ; De Pauly, The authority is : "I will give thee Ib.^ fol. looa ; II, 8. Zech. iii,7. these that stand by." Cf. Vulgate among
"

places to Et dabo is :

be

" Latin theology terms different from that which the form of the soul from and occultism with its derivatives calls the actual and which They body. are the soul's clothing in its literal sense, rather psychic Priest in the by the High in things above to that worn corresponding I note further that in the Earthly Paradise Sanctuary. of the ceremonies but in the Paradise above they are works souls are clothed with good more clothed gloriously, namely, with purity of intention, rightness of IV, 218. lb., fol. 210b; heart and prayers. " Pt. I, fol. 2oia fol. 21 lb ; IV, 221. Jb..^ ; II, 397.
"

"

176

T'he Doctrine

concerning
"

Sheol

grave -^ for a period of twelve months,^ during which the is attracted thereto so-called animal spirit or Nephesh to are not and suffers therewith ; but the just subject to be any this. As there does not seem purgation in is idle. view the intervention of this ordeal
"

with regard to those who go down into hell I will endeavour to tabulate the distinctionsand counterheads, collating firstly those two distinctions under

And

now

statements

which
man

their torments. forgives every

woe

predicate the everlasting notion of It is laid down One that the Holy who repents of his sins ; but it is

those who will not and who persist in their evil They will be precipitated after death into hell conduct. ^ The and will not issue therefrom through all eternity. idea is expressed analogically in another place as same
to

follows.

defile their bodies, of those who and of the evil generally, go down into hell and never forth therefrom,^ Of these it is said : ** As the come and vanisheth away : so he that goeth cloud is consumed The
souls

down

the grave shall come up Zohar here understands the grave

to

no

more."

But
sense

the

in (Sheol)

the

of

Again, hell, against the obvious meaning of the verse. is called the Angel of to fallinto the hands of him who Vindication is defined to be death in eternity.^ These
instances will sufficeas to one and aspect of the subject, it will be observed that they are sufficiently unqualified.'
V, 144. Z., Pt. Ill, fol. 53a ; De Pauly, The 73., Pt. I, fol. 225a ; II, 487. Nephesh knows also the sufferings it After the twelve months but cannot to their aid. go of survivors is clothed with that envelope to which I have referred previously and on the misthe world, learning from the Rua^h goes fortunes wings through befall man and seeking to communicate which with these, so But this we have seen. that they may pray for the evil to be averted. 3 Pt. I, fol. 66a; I, 389, 390. ^ * lb.,fol. 77b ; I, 455Job vii,9. * Z., Pt. I, fol. 94a ; I, 535. The Angel of Vindication is Doumd, and to be his victims en masse {ib.), the Gentiles seem while that which is the is the sign of the protection of Israel against him and his consequences it is preserved in purity. Covenant, on the understanding that ' in the other world, man Respecting was not considered punishment to have attained his majority and therefore to be capable of punishment he had reached the age of twenty years. Ib.^fol.i i8b ; II, 74. till
*
" " "

177

The Secret Doctrine

As

in Israel

though

much can be said of those in the opposite category, if possible they seem are more salient. There
extracts

us ; the especially concern an that the guilty are unqualified statement not chastised in the fires of hell, but that they are damned for all eternity.^ Indeed the period has been

only two first is

which

need

twelve months, being that of the and the sufferings of Job.^ This is the first statement, second is that at the end of time all the guilty will be

fixed by tradition

at

It is said saved, with the single exception of Canaan.^ is not to are that this mystery those who unknown familiar with the highroads and bypaths of the Secret The Doctrine/ tradition respecting Caanan is part of obscure It belongs
mystery
an

sex-mystery to the same

which
realm
over was

scarcely calls for notice.

with is added

which presided Uriah before she that

those

another Bathshebah the marriage of It David .^ to espoused

of reverie

as

know this mystery will be who in a position to see why the Holy Land was given as a patrimony to Canaan before the coming of the Israelites. by The question is whether there is any middle term
can we reconcile the two series of conflicting which it be granted beforehand that the testimonies, and if Doctors of the Secret Law, as they are reported in the

Zohar,
we

were

frequently very
we

loose
at

in their

statements,

the end of the great text.^ the authority of yet another tradition, in hell, it is aflirmed that there are various compartments beneath another, and corresponding to the different one may

find what There, on

seek almost

is some De Pauly, Z., Pt. II, fol. 2ib; III, 105. There unin which this assurance its consolation are drawn demonstrable way and from Is. xxxiii, 12 : "And the people shall be as the burnings of lime : as in the fire." But the Zohar thorns cut up shall they be burned gives "thorn but unconthe burning and institutes a comparison with -bush'' Sinai. bush on Mount sumed 2 Z., Pt. I, fol. 130b ; II, in. And also oi Nephesh with the body. ^ See also fol. 114b ; II, 60, 61, where it is Z., Pt. I, fol. 73b ; I, 435.
"

that all argued * lb.

"

men

will be acquitted

at the celestial
5

judgment.

7^.^ fol. 73b ; I, 436.

Z., Pt. Ill, fol. 285b, 286a ; VI,

67.

178

The

Doctrine

concerning

Sheol

The lowest degrees of culpability found among men. who is of Abaddon, and the man of all bears the name cast therein is lost through all eternity, because it has no

door
about

through
and

which he can go is said : this place that it vanisheth

away
come :

so

the grave

up learn otherwise from Zohar, we says the Scripture that " He sends down into hell and again He first of these verses brings forth therefrom." ^ The
to

(^Sheol) shall

It is therefrom. As the cloud is consumed he that goeth down to This notmore."^ no withstan
out
**

refers

the second to one of from which escape is possible.^ Canaan is those places located and the darksome not picture of the deep below the deep is relieved by the unconscious grotesquerie which
the

lowermost

pit and

testifiesthat the denizens of this region are those who, by disdain, have omitted the word " Amen prompted which completes the forms of prayer in this Two other points deserve to be mentioned
"

connection as they tend to shew that the Zohar might have furnished some useful material to the pious author * of Hell Opened to Christians, It is said that the impure into Sheol is sometimes drawn out soul which is cast

therefrom and carried through Such cry going before it :

''

transgress

the

then returned in adding that this moral diversion is meted in that out to part of the text which limits the period of damnation
twelve

commandment to its place.

celestial realms, with this is the lot of those who It is of their Master." There be some justice may

months,

suitable region.
*

after which the soul is remitted to a Here is the first point, and the second

"

vii,9. The French ii, 6. I Sam. translators follow the Vulgate, which Samuelis^ Priinum Reguni dicivius. qiie7n nos says, Liber Primus ^ But as a travesty of the whole situation as we shall see immediately hell is reserved to punish acts of irreverence. I make the abysmal a
^
" "

Job

is inclined one point of this because is the supposed was speaker who of that which he expressed. * Z., Pt. I,fol. 130b; De Pauly,
"

Rabbi Simeon speculate whether insinuating the opposite not secretly

to

II,

III.

179

The
is
a

Secret Doctrine
^

in Israel

of souls located in Paradise proceeding So to view ceremonially the chastisement of the guilty. in the itself independently does eschatology reproduce brief picture

I do not suggest that the Zohar minds of its makers. text, in this place is really a post-Thomist nor that St. mentary ComThomas Aquinas was acquainted with the Zoharic
on

Exodus^ but I say that the

same

notion is found

in both.
In conclusion as to the whole matter : (i) There are are three chiefs in hell, acting as overseers of those who for murder, incest and idolatry.^ If this is to doomed

left the premises without a stain upon his character; but the inference'^is doubtless that greater crimes stand at the head of a long list in their respective sequences. (2) The chastisement
literally,Barabbas

be taken

would

have

is by fire and ice,^but an elucidation in another place* cold which fall from above are explains that the waters ice, while the fire which comes as up from below is water

which
come

burns.
out

(3) The

souls of the heathens

will

never

of hell.^ I suppose that things more ridiculous have never been said on the subject of retribution, but there are It is recorded gleams here and there of a better sense. for example that those who but have been also punished
eternity have
on

been

guilty

I And if they have shewn observe rather frequently a disposition in the doctors to lean towards human mercy and to forget very often even There is a on the heathen in general. their sentence

will not resignation here.^

earth

earth suffer in

on

feeling that all

^

men

will be acquitted
; De

at

the general

judg-

As regards both these is on in the text, but the second points they constitute solitary statements Simeon, by which I mean to that it is imputed the authority of Rabbi in one him and occurs his discourses. of 2 73., Pt. Ill, fol. 237a, The FaithfulShepherd ; V, 576. 3 lb., Pt. I, fol. 238b; II, 542. * lb., fol. 68b ; I, 405. ^ II, 687. III, to Pt. I, i.e.Secret Midrash; lb., fol. 4b of Appendix " 7^., Pt. I, fol. 42. Z.,Pt. IIjfoL
212a

Pauly,

IV,

221,222.

io8aTni,

180

T*he Doctrine
ment/ and there is
one

concerning

Sheol

to it seems place from which follow that Satan himself will become again an angel of by fits light.^ So is the " broken circle made whole
'*

and

starts.

There

are

of proving that eschatology a state of complete flux : all views were The souls of possible and the alternatives of all views. die impenitent go forth naked and find no those who envelope,^ but it is set forth pretty plainly elsewhere that is essential to personal existence. kind of vesture some
purpose in hell, but many of them are suffer punishment intended to saved at the end of time, being those who They take up their repent but did not get to the work. task in Sheol and its gates are subsequently in opened They is nothing more There their respect. agreeable than this to the Sacred King, a view that is illustrated amply furthermore that even in another place. It is laid down
are those who down into hell

which have the unintended the Zohar is in

the following supplements suggestive points, and they

and alternatives
serve, moreover,

in

offences at forth those very sinners who had the other side of the this life but succeeded only on grave.* So and continually does the Zohar lean towards it holds out littlehope I have said, though as mercy,

justand nearly approach (i)because all have been least; but (2) because it is

perfection go guilty of some theirs to bring in proposed to repent

for persons who

^ ^

have

planned

no

atonement
ever.^

in the place of perdition for

Z., Pt. I, fol. 114b, 115a; De It is even said that while
we are

they remain This is the

:

Pauly,
we

II, 60 61.
to

guard against the him with contempt. not authorised See also Pt. Ill, fol.265b; VI, 19. IV, 265. 3 lb., Pt. II, fol. 150a; IV, 70. * have seen Pt. 1 1 1, fol. 220b ; V, 558. We /"^., already that intention is ascribed thereto. is greater than works sacredness and the uttermost to be said therefore that the Zohar is inclined to pave the way It may hell, as intentions to God the old the road than rather with good that such intentions pass puts it. But it is implied of course proverb
are
on

be

our

attacks of the demon Jb., Pt. II, fol. 237b;

to treat

"

continually into work ; it is a question therefore rather of a permanently right direction of heart and mind. " 6 lb. See Pt. II, fol. isoa, b ; IV, 70, 71.

181

'The Secret Doctrine in Israel

especially with those who have led a lifeof debauch ; like the rest they do not have respite on the Sabbath However, another thesis shews that of the damned.^
case
"

the flames of hell are stilled of necessity on that day.^ in By these and all other considerations we are justified liberalsense to the vague suggestions applying the most Gentile that all men Jew and will enter ultimately kind of salvation and that hell will give up into some demons and the all its prey at the end of days, whether
"
"

including Canaan. or men, prince of demons last word : the doctors of the Zohar counOne tenanced prayers for the dead, one of them asking another for seven days following his burial, to visit his tomb there to plead for his soul.^
De Pauly, IV, 72. Z., Pt. II, fol. 150b; 11,84. lb., Pt. I, fol. 14b; ^ It is testified also that the faithful departed lb., fol. 217b ; II, 458. pray for those who are alive, without which the latter would be unable to lb., Pt. II, fol. i6b ; part of a day. subsist for a single day, or even
2
"

III, 75. This is another side of a very clear Christian reflection intercession of the justabove for those who need help below.

"

the

182

CHAPTER
CONCERNING

XV
RESURRECTION

Seeing
to
our

that the doctrine of physical resurrection remains confusion as something of a blot on the 'scutcheon

of Catholic
that which We sophy.
"

be reasonable to ascertain theology, it may is advanced by Zoharic theoon the

subject

shall find that it is pleased to be particular in no degree ; but my I was common about to say It will be thought, readers may judge for themselves. doctrine which offers and this naturally, that a secret
"

no

enlightenment

on

the

subject
"

"

in the

sense

that

we

is scarcely one that can attach to this term less that of the mind appeal to the modern and much mystic ; but I trust that I have done nothing throughout if it or the present study to reduce the difficulties, be preferred the impossible nature should of much

should

"

"

that

has

been

otherwise would

transmitted be to pose

from
as

this

source.

To
are,

unserious.

We

say ever, how-

in reality only with the root-matter concerned of have yet to reach a decision thereon. the tradition and we If the central testimony should prove of moment, it is however that regrettable otherwise of littleimportance
"
"

should be a considerable accretion of waste and from all sources drift it.^ I believe that encrusted over far in our have come so across that is much quest we at least of a certain value, while the curiosities taken as
there
"

such

"

are

not
we

resurrection
^

in themselves idle. In respect of physical find, in the first place, that it is shall

is not one of metaphysical The point is that the root-matter speculation : itis a dogmatic or teaching merely practice connected with a theory, to a category the latter on account of the practice belonging apart.

183

The Secret Doctrine in Israel

physical above all things, and as the Sons of the Doctrine happen to be acquainted with the modus operandi of the have great expectations on the whole may process, we can we scarcely look to be wonder-side and, though
edified, the lessons in other

respects may

not

be without

significance. I should record

as
an

open

the scheme in one

in the firstplace that it must be left in question whether the Gentiles are included cally of resurrection.-^ This is negatived categori-

place,^ while in another it is added by way of re-expression that only the circumcised will subsist at that here there are reservations, for dreadful day.^ But even certain persons belonging to the past of Israel persons conspicuous by their ill-doing are regarded as blotted there is neither judgment out completely, so that for them be still greater if nor rising.* The restrictions would to be construed literally were several casual statements
" "

"

as

when

merit

it is said, for example, that resurrection is by the vesture of holy days about of chastity.^ The
"

which
^

we

have

heard
when

"

is

particular aid of the

just ;

it is said without quaUfying the statement that do penance the guilty will rise with the just, and will enjoythereafter will be no question that the reference is to Israel the light of God, there can Pauly, III, Mathnitin II, 711. Z., Pt. I, Appendix ; De alone. ^ his Servant who is charged The words are that God will command
For example,
"

their souls to the Gentile with the work of resurrection not to restore is Metatron. The servant II, 317. Ib.^ fol. i8ib; peoples. 3 lb., Pt. II, fol. 57b; 111,256. * The lb., Pt. I, fol. 69a ; I, 406. allusion is especially to the sin of Onan, the enormity of which is ever present to the mind of the Doctrine. See also fol. 66a ; I, 390. ^ The remark lb., fol. 220a ; IV, 234. should perhaps be taken in the
"

sense
*

has maintained his soul a man tells us that when lights are poured upon in its pristine purity, on leaving this world many he is preserved him and against the day of resurrection in a hidden Palace Love where kisses the holy souls. lb., the King of Heaven of Pt. II, fol. 97a; III, 389. The Scriptural authority is Ex. xxi, 9, very " of daughters." curiously adapted : He shall deal with her after the manner It follows that all souls in respect of God held to be female by the are Zohar, here adumbrated Union is remarkably the kind of Divine and like that which we meet aspects of Christian recognised with in many Mysticism.
"

of the previous Another account

extract.

184

Concerning
but
as

Resurrection

it is certain that many of the wicked will also serve to judgment it is possible that evil days may come for their condemnation in their case, while making of
course.^

is general thesis of the subject put very clearly follows : When as circumstances required it, a simple was the reference is to Aaron's rod morsel of wood transformed by the Holy One into a thing having body
The
" "

and

life. With change into new

previously
a

how

much

the

more

reason

will He

commandments It is the same will be resuscitated, as

"

those forms which possessed fulfillingthe vital spirit and a holy soul, of the Law, consecrated to its study.^ bodies that have existed heretofore which
creatures

dead men it is written : '' Thy ^ shall live ; and they will be animated by the same in which they will is a sense, however, souls.* There but they will have the aspects of old be formed anew, formation and will be therefore recognisable.^ The new is more especially a Divine act of healing, so that the longer.^ lame and the blind will be so disqualified no
This will be effected by the rays of that primitive sun which shone at the beginning, embracing the whole world from one extremity to the other.^ After God had beheld
1

'

II, 483, 484. Z., Pt. I, fol. 224a, b ; De Pauly, lb., Pt. II, fol. 28b ; III, 135, 136. * 3 Is. xxvi, 19. Z., Pt. I, fol. 130b ; II, 113. 5 lb., Pt. Ill, fol. 91a; V, 243. ^ lb. See also Pt. I, fol. 203b ; II, 410. The robes of glory, or sacred vestures and vehicles with which the disembodied soul is clothed in the by the hypothesis, serve state of beatitude, being psychic garments would,
2

in the transfiguration of the risen physical body, though there would not be two envelopes one the other, this idea being set aside by the within Zohar, as we have seen. ' The Gentile nations will be consumed by its fire. Ib.^ fol. 203b ;
"

II, 410. * The lb., fol. 203b; II, 410. light of this concealed sun encompassed Moses infant among as bulrushes ; it surrounded an the Mount Sinai, whence look him on the children of Israel could not in some it remained his countenance for him sense ; and upon with his life. lb., fol. 31b ; I, 198. is no question that it There the rest of in was the light of Shekinah, which would have been always presumably ifman had not proved unworthy according to the legend manifestation,
"
"

"

of the mysteries

which

would

have

been

revealed

therein.

18s

The Secret Doctrine

in Israel

the generations of Enoch, with those of the deluge and concealed this light, which confusion of tongues, He had curative properties. Its future restoration as stated of Israel. signifies the restoration and enlightenment It is said that "in that day shall there be one Lord, and ^ His name one."
We
should read between

these lines to

our

destruction

seek to spiritualise any of the statements made : there is nothing so fell as their literalness,and the details I have alluded rise up here and there for our to which
we

did

The resurrection of the dead will complete confusion. ^ if a wife take place in the order of their interment : was the first to be buried, it is she who will rise first, to the ages, with prevail through and this rule seems an exception in favour of those who died in the desert :
than for the rest the trumpet will sound for these sooner it will When the great day approaches of humanity.^ be the task of Metatron to embellish the bodies in the for rising ; * to prepare them sepulchres and presumably

One will cause sounds the Holy fall, and it is thanks to this that the event a It will be a dew of light itself will be accomplished. is, from the Tree of Life.^ There and it will emanate however, a special dispensation in respect of students

but

when dew to

the

hour

Whether to or not without prejudice of the Doctrine. died in the desert, it is those who those who will be raised first,^ and they will bear witness in favour of the
^ Z., Pt. Ill, fol. 164a ; De Pauly, V, 423. xiv, 9. lb., fol. 1 68b ; V, 437. * lb., Pt. I, Appendix fol. 6a; II, 705. III, Mathnitin, But it is Matrona lb., Pt. Ill, fol.222b ; the souls for resurrection. who preserves V, 561. ^ Z., Pt. I, fol. 130b, 131a; II, 113. It is said elsewhere that at the fountain which is time of resurrection (i) the waters of that heavenly

^
3

Zech.

"

by the letter Yod represented will flow forth afresh ; (2) the 32 paths between things above and below will be open freely ; of communication Name and (3) all letters of the Sacred will be complete, which has not been the case in the world heretofore. lb., fol. loa ; I, 42. * Ib.^ fol. 175b, 176a; II, 290, 291. The risen bodies of these
"

will

subsist always,

because

the Law

will be their protection.

186

Concerning
rest.

Resurrection
case

The

instrument

in their

will be

wind

which
sort
explain

shall be the synthesis of all winds. These things stand at their value, but there is a of central fact ex hypothesi which may be held to
" "

everything ; each

is provided with an physical body, and it is from

"

who is born imperishable bone

man or on

into the world in his present

this that his organisation ^ be built up anew at the time of the resurrection will it is like the rib taken from the side of Adam. The bone in question will be to the risen body that which the
to

leaven is

the dough.

So

is it

sown

natural
"

body

on the enough, though scarcely Now, it is said in one spiritual. place that evidence by virtue of the dew of light, already mentioned, the the upspringing resurrection of bodies will be as of

and

raised miraculous
"

this is the poetry of the subject, there and It was desirable for the is another side of the question. as resurrection peace of the doctors that such an event in Palestine, and it became necessary should take place only devise a particular scheme for the great to

flowers,^ but

of Israel dying outside the precincts of that sacred land. This was done by postulating that, after their reconstitution, the bodies of such persons will be transported Land, and there only will they to the Holy underground receive their souls.^ The complete resurrection will begin in Galilee.* heaven and

majority

Souls will come down through the gates of their bodies.^ At firstit will be a day rejoin an account of severity, for the Holy One will demand of all actions prior to the separation of soul and body ; the books of record will be opened and the chiefs of
to act.^

severity will stand ready

^

But

Israel is

nation

I, 406. See also Appendix III to ^ Z., Pt. I, fol. 130b, 131a ; II, 113. * lb., Pt. II, fol. loa; 111,42. ^ Ib.y Pt. I, Appendix II, 712. III, Secret Midrash; ^ lb. J Pt. I, fol. 20ib; The particular and general judgment II, 401. Latin theology are therefore recognised by the Zohar, as we have seen of It is said also that the " Serpent will rise up to bite and man previously. lb. shall tremble in all his members."
"

Pauly, ; De Pt. I, Secret Midr ash ; II, 716. ^ Ib.,io\. 131a; II, 115.

Z., Pt. I., fol.69a

187

The

Secret Doctrine

in Israel

rise with the justwill do of the elect ; the guilty who the Divine splendour.^ penance and thereafter will enjoy have seen It is even that the temptertestified as we
" "

spiritwill be transformed,^ though whatever is understood is meted out to him in other passages.^ by extermination The Holy One will bless the bodies of the just and will in the state of Adam like the body of render them
the higher will bring with them in lights which nourish them during their sojourn heaven, between the death and the rising, and those lights will their bodies radiant.* Soul and body in fine shall make

Paradise.

Such

souls

great festival will follow ; but in place of the salted leviathan promised to the elect by the Talmud the refection will be spiritual, because
know
their Master.^ A those who are truly justhave no need to eat or drink but are nourished by the splendour of Shekinah.^ doubt I am no exceeding the restricted province

difficult to to me which I have chosen, but it seems deny that Zoharic with that eschatology is permeated by the Latin as presented of the Christian scheme, to the distinctions Church. not Subject always maintained
"

the question of the duration of punishment all souls at death go to the place prepared for them and the judgmentconnected with the resurrection determines for ever. There once and for all the state of humanity
on
"

in is neither change nor vicissitude thereafter. The just their risen bodies will behold the Divine, so that the of God.'' In earth shall be filled with the knowledge

this world
1

"

as

it

now

is
"

they

are

in

state

of imper-

Pauly, De II, 711. III, Mathnitin-, Z" Pt. I, Appendix is a good The passage II, 716. III, Secret Midrash\ Ib.^ Appendix " The tempter in its most Zohar spirit and cryptic mood. of the example Formerly he was his two daughters called Lot, will be transformed. wife." malediction, but hereafter he will be called Laban, meaning meaning ^ Ib.^ Pt. I, it is said merely In one that he will disappear. place
^
"

fol. 131a ; II, 114. * Ib.^ Pt. I, Appendix 5 lb.; 11,713. ' /^., Pt. I, Appendix

III, Secret Midrash; III, Secret Midrash;

II, 696. * /^.,p. 714Ib.^ p. 696. II, 713.

188

Concerning

Resurrection

fection, but after the resurrection they will be perfect Their bodies will be with Shekinah/ and will rejoice like the splendour of the firmament, or like silver that has no alloy.^ So also will the earth be renewed.^
/"^.,p. 698. II, 699. III, Secret Midrash; Ib.^ Pt, I, Appendix ^ I will mention Ib.^ p. 697. in this connection for the students of be a resurrection or to that the number 40 seems numerical mysticism lb. Appendix III, Secret Midrash: II, 715, 716 number. renewing in the Old Testament are the recurrences tabulated. where of the number It will be remembered Christ occurred 40 days that the Ascension of after the Resurrection.
^
"

"

189

CHAPTER
THE

XVI
OF
SHEKINAH

MYSTERY

There

in which the Secret Doctrine is a very true sense be said to centre in that mystery, must of the Zohar it may be, which lies behind the wonder whatsoever and
"

a recurring, and speaking literally, of Shekinah in adoring honour incessant out throughof subject reference more furtherThere is a very true sense the great text. in which it may be said that out of this mystery

glory

issue and, moreover, to seems all Kabalism goes back It would have been very reasonable, if indeed therein. it had been possible, to have opened my study of the but it would have involved Doctrine with this subject, into its most recondite and difficult entering at once
part, As
one

also which
must

insuperable
it is, I

might have made for the general and

the whole unversed

undertaking reader.^
account

only on proceed carefully, not of the difficultiesbut because the keys of the open into a region about which there are grave

mystery

for speaking
to

with all.

speak
^

at

considerable reserve, when in It is here, if anywhere

motives it is possible

our

subject,
seems
:

The

it on several which applies in a in Israel; for the Secret Doctrine to the root manner of the paramount it arose body behind vast of cryptic writing and the practice concealed "So in Scripture which God" verse that is out says: of that one " image, in the image in His own to say, Elohim man created of God He him ; male female" defining the nature the image created of and
as

obtain Natures

alchemist, maxim of the mystical in every direction without variation or et Artis and siinplicitas^ I quote it here, to indicate that it is occasions elsewhere, old

Khunrath, reduction I have

to

Sigilluin

quoted

one

"

"

"

"

difficulty therefore to which I them." created have Doctrine is not in respect of the fact wherein the alluded above but in the complications centres and in the details of of its development the practical part.
He
"

"

Gen.

i, 27.

The

190

The
that
we

Mystery
as

of
must

Shekinah
are

shall find whether which is our something

or

own
we

mystics we in the
are

coming

into

matter

of
it

Jewish
to

theosophy
concern.

whether

relegate
not

the

curiosities of past speculation that

"

of

our

vital

which the Holy One, blessed is to know into this world be He, sends man that is also all true joy of Herein Jehovah is Elohim."^ heart.^ Now, it is in this manner that I open the high of Shekinah, which conference respecting the mystery

The

sole

with object

in the likeness and God, of man things above of the relation between of and things below, of intercourse for union upon earth in the spirit of celestial union, and the performed transmutation of one by the other for the work of God is
a

mystery of Elohim, the

man

in the world. In this union abides the Mystery of Faith, Written and Law which is the synthesis of the whole But union Oral Law and of all that exists whatsoever.
"
"

it is said further that Jehovah todistinct, not synonymous, are gether though and Elohim It must be explained in they form an unity.* is a title of Shekinah and so the firstplace that Elohim for us but presumably also is Adonai,^ in which sense
is
not

identity,^ whence

"

in manifestation she is called the Mirror of Jehovah.^ in alchemy, Like the First Matter of the Great Work in respect of her is almost Shekinah myrionymous She designations, but the chief ascriptions are feminine.
"

is Pauly, IV, loi, There II, fol. i6ib, 162a; De 102. in Kabahsm, names the Sacred the two marriage also of producing Name one of nine letters, the consonants another alternately, succeeding Vod, Aleph^ He, Lamed, Yod, Mem. Vau, He, He, : thus D^nniSns^ " Ib.^iv, 1 5 1. It is said also : " And the Lord God formed man (Gen. ii,7) female, according /.^.,Jehovah Elohim, the male principle united to the Man is said to be grafted on Zohar. Elohim, to the as the latter is on Jehovah. Z., Pt. II, fol. 260a ; IV, 293. grafted 3 2 Pt 11^ foi^ 162a ; IV, 102. lb., Pt. Ill, fol. 8b ; V, 23. jij^^ " * iv, 35 : Deut. Unto that thou mightest thee it was Cf. shewed, know Zohar quotes it,that Jehovah Lord He is God" or, as that the the is Elohim. * " Z., Pt. I, fol. loia; lb,, Pt. II, fol. 124b ; III, 482. II, 10.
1

Z., Pt.

"

"

"

"

"

191

The
isnow

Secret Doctrine

in Israel

the Betrothed, the Daughter of the King; she isnow the Bride and the Mother, and she is sister in relation is a sense to the world of man at large.^ There also in

God is or becomes the Mother which this Daughter of In respect of the manifest universe, she is the of man. in virtue of the Word uttered architect of worlds, acting In respect of the myth by God in creation. of Paradise, is the Eden the the Shekinah which is above, whence forth that waters below, the Garden river of lifeflows
" "

Shekinah as she is conceived in external and this is also Bride, Daughter or things and Sister in the world in the Considered in her Divine Womanhood, below. is the Beloved who ascends world of transcendence, she Spouse, and she is Matrona Heavenly towards the who for the perfection of the Divine unites with the King, Hence it is said that the Male is in the Divine Female.
"

Elohim.^ She is a trinity in perfection of Jehovah is in for there is an Elohim respect of her title as Elohim, Elohim in transcendence an concealed and mysterious below ; but these that judges above and one who judges As such, the Oral Law is her image, three are one.^
"

"

while

So Law.^ the image of Jehovah is the Written in that are above the firmament also she is the waters but she is the waters respect of her title of Elohim, below the firmament when she manifests as Adonai.^ As Elohim she is the Middle Pillar,^and all the various from the standpoint aspects of the one thing that is needful

of the Secret Tradition are exclusiveness notwithstanding,

1

collocated, their seeming to shew that she abides

Z., Pt. I, fol. 8ib

VI, 124, for Shekinah II, 644, for Daughter

See also Pt. Ill, fol. 297b ; Pauly, I, 470. ; Pt. I, fol. 276a, Book and Matrona of Brightness j of the King ; and Pt. II, fol. loob; III, 406 for all
; De

the synonyms. 2 lb., P. Ill, fol. 5a; V, II. 3 lb., Pt. II, fol. 257a ; IV, 290. * lb., fol. i6ib ; IV, 102. ^ /^., Pt. I, fol. 17b, i8a ; I, 108.
*

lb., fol. 278a,

The

FaithfulShepherd; 192

II, 647.

See

also fol. 241a;

11,552.

The

Mystery

of

Shekinah

in all, is at once as within. above and below, without even She is that Divine Presence which walked in the Garden before Israel in the cool of the evening, went of Eden in the desert and protects the just man who has fulfilled the precepts, dwelling in his house and going forth with
him
in his As journeys.-^

Elohim,

in fine, she

is the

middle degree of the Divine Essence.^ Now, in all the references cited up to this point the intention of the Zohar has been to shew in the most positive and unqualified way that the Shekinah is female
in in its essential aspect, whether as the Bride of God distinction that transcendent state wherein there is no between One^ her and the Holy or as the whether But in preparation for tutelary guide of humanity.* it is necessary to glance at another part of our

subject

certain alternative allocations which appear in the Zohar. is the Liberating Angel who delivers the The Shekinah

world

thee in the way, I have prepared.*' and to bring thee into the place which ^ it is stated that this Liberating Angel But it dispenses manifests as male and female, being male when
to

is ever in all ages,^ who separated from the just.^Of I send an angel before thee,

and never her it is said : " Behold,

near

to

man

keep

below, the world the celestial benedictions on because it then resembles a male nourishing the female ; but when charged with offices of judgment it is called female, as a woman who carries her child in the womb of her.^ It is said elsewhere that those who understand these male the great attributions know and female
1

2
3

* ^ ^

Pauly, I, 448. Z., Pt. I, fol. 76a ; De lb., fol. 150b ; II, 194. " /"^., Pt. II, fol. ii8b ; III, 456. She and God are one."" IV, 210. fol. 207a; See lb.,
Pt. I, fol. 228b
; II,

502.
^

Ex. xxxlii,20. which turned every Life'' (Gen. iii, to keep the Tree the way of of way, 24) is a symbol of in the dual sex Shekinah Mercy Angel both. is always this of and of counted as masculine and severity or judgment as feminine.
"

lb., fol. 230a ; II, 508. Z., Pt. I, 232a ; II, 516.

The

"

Flaming

Sword

193

'The Secret Doctrine

in Israel

But the exposition as to this wisdom is given wisdom/ later on, when it is stated that Matrona is feminine much in so far as she is not in union, but in that state she is the male principle, and interchange of sex in divine things must So also Metatron, throughout.^ who Shekinah,

identified with

this is how the be understood is an aspect of

female, changing is indifferently male and incessantly according to the vibrations of the union.^ Now, it is said that Shekinah is to Metatron what the
other words, she is in which rest and the rapture of rest, yet it is that rest The same there is the intercourse of spiritual union. in the case vibrations which are mentioned of Metatron constitute the beatitude of the soul in heaven.
to

Sabbath

is

the weekdays.*

In

on points which should be memorised At the apex of the union between this subject. male female in a spiritual and which is to be understood only sense the sex distinction has ceased : it is only from this point of view that the Shekinah is mentioned sometimes

There

are

two

"

"

the male side. Here is the firstpoint, and the second is that in characteristics and in mission, comprises she is always typically female ; it is she who is why in her mystery,^ and this as we all women shall is united does not abide except with him who see she
as

if she

were

on

"

"

to

woman.^

consider her relation to the letters He which is above, meaning The of Tetragrammaton. is the symbol the first He of the Sacred Name, of the He final represents Shekinah in transcendence, while the
We

have

next

to

III, 406. Pauly, Z., Pt. II, fol. loob ; De It is said distinctly that, in this Ib.^ Pt. Ill, fol. 31a; V, 84. form is used by Scripture or the feminine masculine respect, whether degree is always and only designated. the same * ^ lb., fol. 243b ; V, 581. lb., fol. 73b ; V, 201.
^

devolved on the candles The Matrona. was act service of as an (a)of long life for the husbands and (b)of a holy earnest regarded for themselves. great personal rewards posterity for both, as well as (c) /^., fol. 48b; I, 281.
^

II, 501. /^., Pt. I, fol. 228b; The task of lighting the in the because they were matrons, lb.

Sabbath

"

194

The

Mystery
or

of

Shekinah

below, the Shekinah ^ the idea of Malkuth

According
so

to
as

one

in manifestation, connected with Assiah, understood as the world of account, she has been in manifestation
"

created.^ She is, however, there encomtime at one passed and the same above and Hayoth^ by twelve sacred legions and the supreme here by the twelve sacred tribes of Israel.^ The Tod and : these are the He constitute the Father and the Mother Matrona^ She is the Mother, Jehovah and Elohim.* From below.^ Mother or stant the conabove and Matrona issues Vau^ and ardent love of He for Tod there Van, But conceived and born of He^ who also nourishes Van came into the world with a twin sister bearing the name tuted of Grace ; the two took root on earth and consti-

long

the below

world

was

"

the He

final
"

reference

to

of their affirmed union. Vau united to the He^ meaning It follows that there is a descent of Vau Divine Name.^ into manifestation, but there should be no need to add that, this notwithstanding, the Vau has its place in the
supernal

conthe metaphysical ception Then the and thus was the second He of the

is world and so also has the final He^ because it be perfect above must obvious that the Divine Name before it can manifest below, and from this point of Zoharic authority, and other there is no view, though the place of the He final is in paramount, allocations are Daath."^ As the He in manifestation, the Shekinah is the of beings repose of beings below and in transcendence

above,^
^

referring

more

especially

to

souls

which

have

it is said also that the Pauly, De I, 174, where Z., Pt. I, fol. 27b; final is the child of the firstHe. ' 2 fol. 159b ; II, 227. Z-^., lb., fol. 85a ; I, 489. * That is to say, in Chokmah lb., fol. 28a ; I, 177. and Binah, as we IV. in Chapter by the evidence collected have seen " ^ /^., fol. 77b; V, 210, 211. lb., Pt. Ill, fol. lob; V, 31. He
Supernals,
Name in the record in respect of the Sacred put this on In the scheme further. us but it need concern not of Names Divine Sephiroth, Jehovah is referred to allocated to the ten But this is late Kabalism. Chok7nah.
'

I have

Z., Pt. Ill, fol. io8a, b;

V, 274.

The

Secret Doctrine

in Israel

attained beatitude, and this is defined as the vision of her.^ The Van is the male child or the Son.^ The Tod of the is ever Sacred Name united to the He^ and when the Vau is also joined including thereto it is union everywhere,
the Vau and the He that which should obtain between final.^ Owing to the present state of the world, we shall In a withdrawn see that this union has been broken. designates the Supreme sense the Tod of the Sacred Name

Thought,

while the He designates Shekinah, as the Heart To conclude as to the Divine love in that Thought/ or bear the vowel its consonants Name, points of the name from which two Elohim,^ to follow: things seem (i) intimate union between Elohim That the Jehovah and

is here indicated by the silent eloquence of verbal symbolism, That degree or hypostasis, or that part the and (2)
is in communion of the Divine Nature with which man on the Secret Tradition understands earth, is that which It is she who Shekinah. to be exas enables the name pressed in the heart. I be realised to on earth, or God

conclude that in the perfect state the manifestation of be in espousals with Vau^ the He final on earth would but there is separation in the present order until that hinders shall be taken out of the way.^ which now is posed for our point which consideration in the Sephirotic Tree, and it is the place of Shekinah will be well to state at the inception that the attributions Kabalism seem as the referthroughout almost as many ences, is only one is predominant. there though which The
next

She is the Middle

1

Pillar
"

as

we

have

seen

"

the Pillar of
De Pauly, III,

Z., Pt.

II,

fol. 40b,

The

Faithful Shepherd;

189, 190. 2 /^., Pt. Ill, fol. ii8b; V, 305. 3 VI, 23. /^., fol. 267b; * V, 570. Ib.^ fol. 230a; ^ Ib.^ Pt. I, fol. 90a; I, 511, 512. Otherwise this Divine Name the pointing" of Adonai. * My the reference is to the period, foretold in the Zohar, when
shall raise up the He.

has Vau

196

The
Benignity,

Mystery

of

Shekinah

extending from Kether to Malkuth^ and she takes up the Sephiroth to God, or into the place which is no place, beyond the infiniteheight and depth, the infinite of all directions embraced The place of A'in-Soph}
by
the Middle Tree.

This

is the

Pillar is described

otherwise as the trunk of the Tree,^ it being understood that the root is in Kether^ so far as the genesis and legend of the soul are concerned, but it is in Malkuth in respect to journey God, which is a journey through of the return Shekinah, or under her glorious leading. Shekinah the is,in another form of symbolism, the body of the Tree ; *
Israel are as the cloud of summarised the branches ; but it is said also that witnesses forming Pillar,^ the synthesis she is the crown of the Middle of Sephiroth and of every Sacred Name all the expressed or

and

the elect

"

"

implied

God
not

in the wisdom She is to of the Secret Doctrine. that which the vowel point is to the letter a thing distinct therefrom but the means of its utterance.
"

She and
*

is further the
this might
This
is likely to

crown

account
cause some

lower Sephiroth^ of the seven for the allocation of the semimental

seen

confusion, for which the text is to the Id7-as, the that, according often responsible. Son or Vail is extended below the three worlds are through the which Atziluth^ and He also is called the Middle Pillar ; but He is in world oi I have spoken in the present union with the He final, or Bride, thereon. but this was during tense, They the perfection of the manifest world. in separation now, for the He is fallen to earth is, to Malkuth are that It is never and has to be raised by the Van. said that the Van also has fallen, but as the method to illustrate the chosen and terminology the Van is notion are an adaptation of the Myth of Paradise symbolism, in the calamity of Eve. The certainly involved, as Adam undoing of the itself intimates in one as The the Zohar rests also with her evil place. is an allegory of man involved by a fatal conwoman account whole and struction but intended the mystery to the of sex respecting redeem trespass, with the life belonging thereto. ^ is a matter This from isolated statement, one of inference which in her ascent draws the ten Sephiroth^ says that Shekinah up and it is a
too

We

have

"

"

"

is beyond Kether. them of logic that thither where she draws is Ain-Soph by the hypothesis beyond Kether Tree. See of the Z., Pt. I, fol. 24a ; De Pauly, I, 149, where it is said that when she God she causes all the ten Sephiroth to go up with her. rises towards 3 * lb., Pt. I, fol. 241a; II, 552. /^., fol. 241 b; II, 555. 5 lb., Pt. II, fol. 158a; IV, 94.
matter

Now,

"

The
Sefhira Daath

Secret Doctrine in Israel

or

Supernal

Knowledge
Chokmah

from the influence coming by later Kabalism.-^

Now,

the and Binah^

to

centre
as

of lated tabu-

there

is

50 concerning Binah^ also by

to the Sepher Tetzirah appendix Gates referred to of Understanding

an

late

Kabalism,

but

by the Zohar when countenanced Mother, Gates are in the region of the Supreme who ^ below to the a to the Mother reference gives power This Shekinah in transcendence and in manifestation.
"

this ascription is it is said that these

determines

is in Binah and absolutely that the Shekinah is also therein. that the first He of the Divine Name It is said further that the side of severity emanates

her, though she is not herself severity,^ and we know that the Pillar of Severity is on the left side of is Binah} "Shekinah the Tree, at the head of which ^ The from the left side/' emanates 50 Gates are another
to the heights of man symbolism concerning the return by the operation of Shekinah, as by a journey through the great distance, for the first gate is in matter and

from

the

last is in God

Himself;

but

to tradition, opened according as seen already another tradition affirms It is to cohabit with his wife on earth.
"
"

this gate by Moses

was
"

not,

because

that he ceased to be observed

Son
the

This again leads to confusion, for is in Daath. I am not, however,

statements

we

have

seen

attempting

and
"

counter-statements.

that the head of the numerable harmonise the inis to study Our
to

object
"

seeing that of the symbolism, and the glaring discrepancies differences. take care must they speak for themselves of their own 2 As regards VI, 12. Pauly, Z., Pt. Ill, fol. 262a ; De the number it should be noted that the is allocated otherwise to Shekinah, 50 which once jubilee year, occurring after every 49 years, is allocated to the Divine Mother in Binah, as the Sabbatic 7 years" -is reevery ferred year occurring in manifestation, Shekinah so below to the Mother that is, the on that her number earth is 7." See 2^.,fol.io8b, The FaithfulShepherd; ^ lb., fol. 262b ; VI, 13. V, 274. * is to say, in the ordinary diagrams That of the Sephirotic Treeleft and right referring to the observer.
bent
" "

Z., Pt.
"

as, observer of the Idras.

Ill, fol. 275b ; VI, for example, when See Chapter IV.

But the this is looking towards 44. he is faced by the two Countenances

198

"The Mystery

of

Shekinah

is attained by that it is a Gate in Binah, so that God her in and because of Shekinah, for which reason man is said to be number 50/ though from another point
There are, of view she is not contained in number.^ Supernals, namely however, various allocations. Two Chokmah disposed on the right and and Binah^ are the left, and these are said to be united in Shekinah.^

integration in her of all branches the complete of the Sephirotic Tree will not take place tillHe comes It Shiloh} Who or shall be called Man, that is Adam is follows that there is a sense in which the Shekinah But in

Chokmah^ and

is said: *'She is the letter He the purpose of this attribution wisdom in this Shekinah therefrom."^ The and all depends relation is called concealed and visible, conciliating

it is supposed openeth her mouth

to

be of her that it in wisdom."^ For

Her the mysteries above and the mysteries below.^ hiddenness is in respect of the Supreme Degree of the She Divine Essence, which exceeds understanding.

herself is revealed in wisdom by the mode of the Law so on one that she is Mercy of Mercy, side although Severity proceeds from her on As the the other.
mouth
1

which

is opened

with

wisdom,

she

is the

He

V, 274. Z., Pt. Ill, fol. io8b, The FaithfidShepherd; De Pauly, lb., Pt. II, fol 164b; IV, 108. 3 * lb., fol. 165a; IV, 109. lb., Pt. I, fol. 25b ; I, 160. ^ Because is indubitably present in things that are united in her ; she because, in so far as she represents sex transcendently, she is conceived female ; and because have in the Supernals as seen we male and her and the Holy One. there is no distinction between ^ Prov. The is to a virtuous woman accentureference xxxi, 27. ating in this manner Shekinah. We I the feminine aspect of ought,
2
" "

"

in this connection that, in the physical order, it is brings forth both male and female who conceives, contains and have been present assuredly to the minds a point which must of Zoharic doctors. ' But the attribution is casual or transient and fantastic. as such is no question that in the natural allocations of the Tree it is the There Yod that is in Chokmah, have seen there is full and for this as we For example, Assembly to The evidence. according of the Sanctuary, Z., Pt. II, fol. 123b; 111,478. 8 lb., Pt. I, fol. 145a; II, 171. think, to
woman

remember

"

"

"

199

The

Secret Doctrine

in Israel

final of the sacred Name, from wisdom.^ emanates

"

and this Is the word which Again it is said that Eiohim is seated on the right side, suggesting that the Shekinah is in Chokmah to the familiar diagrams. according
is the glory of and is revealed in wisdom ^ We must that is to say, by Shekinah. the tabernacle deal with this as we can, seeing that in another place

Moreover,

"

Eiohim,

these is given elsewhere by the Zohar itself, statements when it is said that the mother below is sometimes called Betrothed Sister. If she comes the and sometimes from the side of the Father she is called Chokmah The but if from that of the mother she is Binah}

who Binah?

is Shekinah,

Fortunately

is said definitely to between the harmony

nate desig-

sides of the Tree, and the explanation is that she is the spirit of all It is in this Assemblies, above and below.^ the Holy is sometimes sense said and this only that Chokmah is that Mother is allocated alterto be female and who natively Binah^ while she is Daughter, to Sister and
truth

is that Shekinah

is

on

both

is also a question the Supernals. obtains throughout of the unity which For the same located in her manireason she is now festation foot of the Middle Pillar that is to at the have seen that she say, in the fallen world ; but we worlds
"

Bride

in the

below.

There

is also
to

at
as

say,

wings.
1

the head and is therefore in Kether that is Aima Eiohim ^ covering the Supernals with her Hence it is mentioned is One that the Holy
"

Pauly, Z., Pt. I, fol. 145a; De II, 171. is said itself to be Shekinah. lb., Pt. Ill, the tabernacle fol. 114a ; V, 285. ^ lb., Pt. I, fol. 263a, Secrets of the Law ; II, 620. It is all a veryin mind the diagram of transposing and bearing what simple question follows above. * is known by many lb., Pt. Ill, fol. 77b ; V, 212. She names, as
^

Elsewhere

"

we as

are

told in another

place

"

sometimes

as

an

angel
as

simply,
"

the angel of Jehovah and fol. 113b; II, 58.

^

sometimes

even

Jehovah.

sometimes lb., Pt. I,

lb., fol. 103b

; V,

262.
200

T'he Mystery
covered by His
Shekinah,

of
both

Shekinah

other allocations These are three made and stand at their value. are symbolised by Tod^ He and Van in the Sacred Name, the Bride in manifestation, is in Malkuth while the He final,

I conclude that there are Son, being the Begotten the lower Sephiroth, though overshadowing

within and without/ the Father, the Mother and Daath^ Binah Chokmah^ and

fall, but so that the kingdom of since the legendary in the fulness of the Messianic become this world may day the Kingdom Outside these there is of Heaven. Kether, and it should be noted in this connection that

Jehovah

in that Supernal Shekinah with manifests tions The seeming attribution of feminine descripSephira? in her threefold aspect, so far to the Shekinah from leading to confusion, really provides the key. She
nature

is the catholic In so grades.

of womanhood
as

everything it is in virtue of the union God between and His Shekinah is male therein. That produced which was female also, being the Father in Mother and and Chokmah cession and Binah, but because of this twofold probe is a sense in which there these two may beget on Word They called Son or and Daughter.
part the King and the Queen below, Lover in manifestation. and Beloved, the Son and Shekinah But the Supernals are in unity, and this is why the Zohar is so in its allocation of careless seemingly
their
own

far

in all degrees and proceeds from Kether^

Shekinah,
1

so

that it is in Chokmah

or

Binah

as

the

one

The

Z., Pt. II, fol. 159a, The Faithful Shepherd; De Pauly, IV, 96. Shekinah is represented by the initial letter Shin of the word also Sabbath, but this would be, I think, the Shekinah below, because of the Sabbatic year already mentioned. ^ is a most This important the authority of The point and is on
"

fol. 243a; V, It determines 581. in considering I made the symbolism affirmatively suggestion which Head, Book in The as this is found of the White and of Mystery Idras. There is no Godhead in which the the aspect of the manifest Male is without the Female, but the distinction is lost in Ain-Soph,

Faithful Shepherd.
a

Z., Pt.

Ill,

about which Kelher,

nothing

can

be

posited, except
201

that

it is shewn

forth in

The Secret Doctrine

or

in Israel

There are prevail. even moments when it looks as if Father, Word and Spirit We however, must, abide in the Supernal Sephiroth} beware of being misled by apparent correspondences the
other

mood

happens

to

with Christian Trinitarian doctrine in this connection that the Zoharic

spoken of The Word,
as

and must remember hypostases are never

eternally one proceeding for example, is strictly

from
a

another.

postulated of creation and indwelling thought of God. Shekinah herself, in the state of distinction which
as

in respect

concept, preceded by the

time

"

is postulated concerning her, is either be such when the first of created things or may she In the state of inassumes effable the vesture of Metatron.^ union and in that conception which lies behind her name, be only eternal like the Holy One, she can
we
seen
"

have

save

in

so

far

as

the Holy

is also a time conception inaccessible God, compared

postulated in Kether^ in respect of A'in-Soph^ the

One, with Whom
state,

of Atziluth is a conditioned in respect of manifestation.

and

the world its conditioning is

even

I have mentioned in another connection the work of Shekinah in creation. In her office as architect of the by her conceived v/orld, the word was uttered to her, was

begotten into execution. have seen We below concurred with the architect above in what sense does not signify, and was also its builder is it explained by the Zohar.^ In so far, however, nor
or
"

and brought that Shekinah

creation is the history of the elect symbolised, it is obvious that the work rem.ains unfinished tillthe great
as

Z., Pt. Ill, fol. lob; De Pauly, V, 31. It is said that Metatron is the vesture of Shaddai, but this Divine Name, Adonai, Elohim herself are evidently with those of and Shekinah interchangeable. See Z., Pt. Ill, fol. 231a; V, of 571, in respect Metatron, by which it appears because so the that they are related
^

lb.

is the same name as that of the other. numerical value of the one ^ Ib.,Vx. I, fol. 22a, kinah b; I, 136-138. It is said, however, that Sheis the to the works of creation. objectof the mysteries relative /^., Pt. Ill, fol. 231a; V, 571.
"

202

T'he Mystery
day

of

Shekinah

tory of restitution, and coincident therewith is the hisof Shekinah herself. On the manifest side it begins in the Garden is she, in that Garden which of Eden ^ according to another symbolism and it continues for
" "

the theosophical Jew through the whole period of the Greater Exile. Shekinah I have mentioned that it was in Paradise under the title of who walked with Adam say, of Jehovah Elohim, the union to the union below and prescribing above communicating in manifestathe firstlaw of life. This is the Shekinah tion. But we know that the trespass followed and that driven out our of the Garden. prototypical parent was
to

Lord

God,^

that is

from cast out that he was might appear to mean deserted not under the wings of Shekinah ; but he was in his need, for she followed him into the captivity of This is one doctrine the senses. side of the Zoharic but it is put much that Shekinah suffered with mankind,^
This
" Therefore the man was explicitly when it is said : driven out and the Mother driven out with him." * was lowed, This was the primal captivity and many captivities fol-

more

shared ; for it is said that she is the sacrifice has placed on His right and which God His left hand, and about Him.^ on
wherein
Shekinah

separation between the King and Matrona in respect of the outer world and so came ration about a sepafor the final He was detached in the Divine Name,
was

There

the companion of Adam we as the Garden exile when shall see immediately. 2 Z., Pt. I, fol. 76a ; De Pauly, I, 448. 3 Ib.,iQ\. 1 20b; II, 84, 85. * for your iniquities Ib.^ fol. 22b ; I, 137. The authority is : "Behold, have ye sold yourselves, and for your transgressions is your mother put Is. 1, i. away." ^ lb., fol. 256a ; II, 602." lb., Pt. Ill, fol. 109a ; V, 275."//;., Pt. I, fol. 24a ; I, 149. into the deeps it is a question Sometimes of drawing

The

counterpoise

to

human

was this is that Shekinah and Eve were expelled from

"

"

and

it is the same Union. Sometimes of Divine conception by the female offering all her members symbolised and all the parts of her personality to the corresponding the male and parts on members

heights

side.

203

T'he Secret Doctrine

and
came

in Israel

earth, the source of graces coming it is forbidden Though her/ to with separate the Heavenly in thought, it is Bride and Bridegroom, even to this which has come pass by reason of the sufferings
on

down

of Israel,^with whom
seen
"

Shekinah

was

destined

"

as

we

have

to

endure

even

from

Israel is in exile the Shekinah Israel," One that the Holy this reason will remember " is His covenant, that He which remembers meaning Shekinah."^ The symbolical position is summed up in the statement that the second He was obscured and fell,^ becoming a symbol of penitence.^ The meaning is that for richer, she is with the elect, for better, for worse, for poorer ; ' and as in their attainments is she so in their sins, though not them after the same for she is then on the wrath side. Her shame manner, is the defiled body of man.^ Again she is in separation from the King owing to the wickedness and of man, with

the beginning.^ is also in exile.

"When It is for

though her to driven

she does
turn
out

not

leave

away.^

To

sum

wife

sent

of the Garden by her husband away

the sin of Israel causes she up on this subject, was like of Eden with Adam,
;

him

but

it

was

for the

salvation of the world.^^

^

Z., Pt. I, fol. 254b ; De

"

Pauly,

II, 600.

The

point is expressed

in

that the world could not exist until the namely, very curious way itself from the other three letters of the Divine Name He final detached " The authority seems I have said, Mercy on to'^be : earth. and descended for ever (Ps. Ixxxix, 2), which the Zohar renders: shall be built up "The In ceternum Cf. Vulgate: shall be built by mercy." world
a

in 7nisericordia aedificabihcr ccelis. 2 Z., Pt. II, fol. 9a, b; III, 39. 8 II, 84. lb., Pt. I, fol. i2ob;
"

Ps. Ixxxviii, 3.

lb., Pt. I, fol. i2ob; II, 84. thy God will turn thy captivity, and ^ /"^.,Pt. II, fol. 9a, b; 111,40.

lb., fol. 155a, b ; V, 397. "O Lord II, 535, 536. It is written: our God (Jehovah Elohim), other lords beside Thee have had dominion over Name," as us or the ; but by Thee only will we make mention of Thy has it "but, thanks Name Zohar have Thy to Thee, we remembered
^"

lb., Pt. Ill, fol. 74a; V, lb., fol. 28a ; V, 79. Israel. ^ lb., fol. 75a ; V, 204.
"

'

202.

Deut. xxx, Compare 3 : "The have compassion thee." upon " /^., fol. 114b; 111,442. by the She is weighed down
^

Lord

sin of

lb., Pt.

I, fol. 237a;

"

"

204

l^he Mystery

of

Shekinah

history of Israel and In glancing at the concurrent is needed to distinguish that of Shekinah, considerable care is enthroned in between the allusions to her who Binah, never leaving the Supernals, and the exiled servant ^ for there is a Shekinah called servant and a of God The is is Daughter Shekinah one of the King.^ who
in Christian doctrine is above the angels, like her who termed Regina Angelorum^ and in respect of all other lights of creation is that which soul is to body, though in relation to the Holy One she is as the body to the

She one,* are that she and God soul, notwithstanding is the Mistress of the Celestial School, called the Abode derstood of the Shepherds, and this is a school of Metatron, unform assumed by Shekinah.^ as a or vesture In another aspect of symbolism she is that great and wide sea mentioned in Ps. civ. 25, and she embraces the whole world, which is concentrated in her.^ She is the jubilee
on account presumably of joy.' All this is in above the hypostatic the world of procession or emanation is said otherwise world, which is Atziluth.^ But Shekinah ^ is empowered to receive a body in Tetzirah and so
" "

manifest in Assiah^ wherein ^^ is the Lady of Battles, who

to
"

"

among

other titles
"

she

also obtains remission

of

is held to contain the Supreme Mystery Is. xxvi, 13. This verse only." is the source Faith. Jehovah Elohenou of highest mysteries, and of it will make Israel attains perfection distinction between no when
It is forbidden have seen Elohenou. to separate we as Yet is their separation in thought. now on account these it is apart because from God. /^., of the sufferings of Israel, and Pt. II, fol. 9a, b; III, 38-40. 1 Pauly, Z., Pt. Ill, fol. 223a ; De V, 563. " Pt. II, fol. 94b; /"^., III, yj'^. 3 * /^., fol. ii8b; /^., fol. ii6b; 111,450. 111,456. 5 lb., Pt. Ill, fol. 197a; V, 508. " lb., Pt. I, fol. 2^6a ; II, 530, 531. " ' lb., fol. 252a ; II, 593. lb., Pt. Ill, fol. 109a; V, 276. ''lb. ^^ It is of course lb., fol. 75b ; V, 205. as obvious that Shekinah Daughter her exile is willing, the King did not fall into sin, and hence of But that of which as or this text says. she is empowered, she is prototype incarnate womanhood did ex hypothesi"idiW, and that son who fell with her. is incarnate manhood

Jehovah

and

"

"

names

even

"

"

"

"

205

The Secret Doctrine

the sins of Israel, after the manner tollit eccata mundi.^ p is held to connect The Shekinah

in

Israel
'Dei qui

of the Agnus
in
a

particular sense It was after his circumcision with the patriarchal age. that the letter He was of Abram added to the name and he was Shekinah.^ it was united with also thereafter that beheld by Abraham Most were of the divine visions Shekinah,^ who dwelt constantly visions and manifestations of in the tent of Sarah, and this is why Abraham have seen on as we appearing in the presence of Pharaoh,
"

"

"

described

Sarah

being

his sister, not as really to Shekinah, who

as

accompanied and who respect of man ham to the rescue went of Lot,^ on leaving his house, Abralighting the way before him beheld Shekinah and
by many celestial legions.^ encompassed ^ blessed Jacob; it was she who when Isaac She
was

his wife, his reference bears this title in Sarah.^ When he

present

Jacobthe

name

a wife up the mystic his intention, and Shekinah it was that Jacob united with in characteristic Zoharic symbolism hence it is said that Rachel he united heaven and earth. -^^ he married when did not ignore or forget Leah, but Shekinah, however,
"

of Israel,^and she was with him when his pillar.^ When as stone seeking

conferred upon he set

"

"

as

ing the Holy Spirit inspired her so that she knew respectin the bearing of the twelve tribes.^^ Rachel her part
"

died

comthe progenitors of these tribes were pleted by Shekinah, but after the taken and her place was to the house death of Leah she removed of Bala, so that though she could not dwell in Jacob, she might be near know we as his house because she resides only where

when

"

"

Z., Pt. I, fol. 191b; De I, 529. /^.,fol. 93a;

Pauly,

*
" " ^'^

II, 50. Ib.^ioX. nib; II, 55. Z., Pt. I, fol. ii2b; 11,283. Ib.,{o\. 173b;
lb., fol. 153a; Z., Pt. I, fol. 157a;

I, 353. lb., Pt. II, fol. 105a; ^ Gen. xiv, 14.

^ '

II, 27.

//a, fol. 144b; /^., fol. 148b;

II, 168. II, 186.

"

II, 203. II, 216.

206

"The Mystery
the
man

of

Shekinah

When is united to the woman. -^ Jacob lost Josephhe lost the Shekinah also, either because joy had left him, and she dwells only with the glad heart, or because it is said that he ceased to cohabit with his wife, as a mark turned of grief and desolation.^ The part of joy reafter reunion with his son, and presumably Jacob and his family also Shekinah, for she accompanied into Egypt, and forty-two sacred angels destined for her
to

him

ing with her, each bearing a letter belongto the Divine Name of forty-two letters.^ So long as Joseph was with the Israelites the Shekinah was with
service
came

down

them also and they were but when the day came departed,* and we know

quitted even than this, doctors affirms that the father of Moses one was of the espoused to Shekinah, or alternatively that both father and mother aspired towards her in their hearts during the followed by his conception.^ intercourse which was This is what
is meant

the advent of Moses. Shekinah Israel ; ^ it is said that she to him from the day of his birth ; " but more

enslaved by the Egyptians ; for him to die, it is said that she how it was with the people until he who again attracted the It was
not
never

by the

statement,

the Shekinah of Moses.^

reposed upon

made elsewhere, that the nuptial bed of the parents between

of the union which subsisted is set out very curiously, Moses and Shekinah said that in a manner she had three husbands, But the first abode Jacob, Joseph and Moses.
nature

The

for it is
namely, with his

wives death.

on

earth and was The espousals

only united
were

not

with her after his her dissolved between interred in

and Joseph until the bones of the latter were Palestine. It was for this reason that Moses
out

of Egypt, and they accompanied

Z.,Pt.I,fol. 175b; DePauly,II,289. Pt. II,fol. 4b; /"^., 111,15. lb., fol. 67b, 68a ; I, 400. Pt. II, fol. i9aj 111,92. /"^.,
2

carried them the children of Israel

11,381,382.

^
* ^
'

/^.jol. i97a,b;

//^.,Pt. I,fol. 184a; 11,327 " lb., fol. 120b ; II, 83. "/^., fol, lib; 111,49.

207

The
during

Secret Doctrine

in Israel

in the desert. It was the wanderings somehow in virtue of their presence that Moses was united to Shekinah, so that she cohabited with him, and in connection
that he detached himself from his a very strange intimation if the Indwelling Glory wife in so far as he is in the abides only with man wedded Indeed in another place the ordinary and lawful sense/ fact stated is not counted to Moses exactly as
"

with this it is observed

ness.^ righteous"

on

Moses

as point rests whole already noted Talmudic tradition concerning the separation of from Zipporah, because hear we presumably
"

The

concerning her than is found in the Another account, opening chapters of Exodus.^ which is in opposition to much has preceded, says that that Matrona Moses, One to the Holy espoused and this

nothing

further

contact the first time that she made with the world below.* We on this with the remark compare may in another it is the Daughter of God place, where Bride, no a one said that until she became spoke ^ face to face : it is another reference to the God with
was

espousals of Moses, contradicting her alleged union with Abraham and Jacob and her presence in the world before is that Shekinah was its creation. The meaning united intimate manner Moses after a new than and more with
I am only giving a to the general which would seem subject, The fact that the bones of Jacob were reader a record of utter unreason. " " interred in Palestine means to the that they belonged ; celestial beings it was ing belongas otherwise with those of Joseph,and he was stillcounted The bones are symbols to the earth. of the celestial legions, and these The Sons of the Doctrine did to be interred in Palestine. only needed in the position of Joseph would have been embalmed that a man not know inscrutable suggestion A stillmore is worded literally after his death. is symbolised follows : " Moses Shekinah, by the as cohabited with who even moon, the spirit dwelt in his body, and he while subjectedher to fol. 22a ; I, 134. //^., he ascended his desires." After his death to the degree have is Binah as we seen the of the Jubilee,which and She who was in transcendence Shekinah therein. the spouse of Moses in manifestation, and it is said that after his death she was the Shekinah
very
"
" "

Z., Pt. I, fol. 2ib, 88a ; De slight sketch of the whole

Pauly,

I, 133-135.

returned to Jacob. ^ II, 523. Ib.^ fol. 234b; 4 /^., Pt. II, fol, 145a; IV, 59.

See

"*

A,

Tract Sabbath. fol, 22b ; 111,115

208

The Mystery

of

Shekinah

self had been the case previously, just God revealed Himas to the lawgiver in another under way and in a sense The exodus brought about by Moses occaname. a new sioned, before moreover, the manifestation of Shekinah
the people of Israel, she being the pillar of fire by night, as Jehovah was that of cloud by day.^ According to she was also the cloud, and itwas through another account, his ascent this cloud that Moses of Mount passed on ^ important of all,Moses caused Finally, and most Sinai. Shekinah to manifest in the Ark of the Covenant over between the figures of the Kerubim. the Mercy-Seat,

The and
was

tabernacle
at

was

the

moment

erected to it was when

serve

as

set

up

another erected in the world above. have happened, however, was that the Mosaic became the

residence ; by Moses, there What to seems tabernacle

her

so connects who residence of Metatron, The latter was also that cloud curiously with Shekinah.^ which abode on the tent of the congregation while the Lord filled the tabernacle.* Alternatively glory of the

it was

solved up to veil her presence, and disforth. It is called smoke by the when she went Zohar, which also gives the reason, according to its own fantastic symbolism namely, that the Shekinah had been
a

cloud that

rose

"

burns in the into this world by the fire which hearts of the patriarchs.^ The male principle or Jehovah from the tabernacle by the is said also to have spoken intermediation of Shekinah, who is the female principle.^ is the Shekinah The tabernacle itself as we have seen as the tent of Sarah is so under another aspect,' much

drawn

"

"

called on occasion, because she and the Divine Bride dwelt Shekinah therein.^ The considered as the tabernacle is in pledge for the sins of man.^
^

Z., Pt. Ill, fol. 191b

; De

Pauly,

V, 499.
*
^

2
3
^
'

"

II, 293. lb., Pt. I, fol. 176b; lb,, Pt. 1 1, fol. 143a ; IV, 54. Z., Pt. I, fol. I, 76b ; II, 294. lb., Pt. Ill, fol. 114a ; V, 285. lb., Pt. Ill, fol. 114a; V, 285.

Ex. xl, 34, 35. lb., fol. 239a ; II, 545. lb., Pt. I, fol. loib ; II,
O

11.

209

The Secret Doctrine

We
know

in Israel
that in the temple to repose between

of Solomon

by the scriptural account the Shekinah continued

She is described as resident the wings of the Cherubim.^ throughout the Holy of Holies,^ yet is connected in an especial manner with the western The Holy of Holies was guarded
wall
moreover

of the temple.^ by Metatron ^

built for the union of the king and Matrona. and was It is written: ''Those of the country shall utter cries, and the angels of peace shall weep bitterly.''^ This is

It refers to the version of Isaiah xxxiii. 7. destroyed the Sanctuary was weeping of the angels when exiled into a foreign land." She and the Shekinah was

the Zoharic

referring to the Van of the Sacred Name, she in manifestation being the second He reduced that light which enlightens the world,' as it is The sun at his rising shall be covered written : with
" "

transformation underwent than that which she had Spouse of the Shekinah

and
worn

another form So also the previously.

assumed

*'

^ darkness, and the moon shall give no light.*' These are naturally the heads, and such only, of the history of election in Israel and the glory of all in connection In the Second Temple the Shekinah therewith.

by the hypothesis of the part,^ though subject had followed her people into the exile of Babylon she Zion by its sad waters. to remember and helped them Albeit the Sons of the Doctrine had their dark moments had
no

during that day of

1 2 3 *

thousand

years

or

over

which followed

Pauly, III, 76. Z., Pt. II, fol. i6b ; De V, 416. Ib.,V\. Ill, fol. i6ib; /^., Pt. II, fol. ii6a; 111,447. lb., fol. 164a ; IV, 107." lb., Pt. Ill, fol. 74b ; V., 203. Cf, Vulgate : Ecce videfttes clamabunt fores,angeli

pads

amare

Version Authorised their valiant ones shall the ambassadors of peace shall weep bitterly." The Revised Version agrees. " Z., Pt. I, fol. 203a ; II, /spy." lb., fol. 182a ; II, 319. ^ ' Is. xiii,10. lb. ^ destroyed, because light failed therein, but the The First Temple was Second Z., Pt. II, fol. 95b ; to have had the light. Temple seems never Hebiint.
cry without
:
"

The

is :

"

Behold,

IV,

150.
210

T^he Mystery

of

Shekinah

at the destruction of Jerusalem, some period of which the Zohar entered into record, and though some of their in these moments haunt the heart with their sayings

and its clouds of unavailingness, the mood Deeper lifted ever still in their own and unerringly. hearts they knew that they had not been deserted, that saken foron not account of the Betrothed of God Israel was
catholic
sense

I think conscious also in my soul, most by all the waters as surely and in all the Babylons of the greater exile, they made up their dream more vitally and efficaof Shekinah, that she was ciously they
not
"

by Him/

Were

"

with them than she had been with patriarchs of old ; that she was married to them not less closely than to Moses, prince of lawgivers; and that she was better realised a as ? the Kerubim presence than when she sat between her celestial fire abode on the Throne of Mercy ^ for those who dwelt in her covenant, by her and indeed actual, was still possible, as mediation an union

Ever

in Binah

and the Community of Israel.^ This is one in which the souls of Israel arc of the senses That is not true, therefore said to be attached to Shekinah.* ** doctor dixit in excessu Israel is dead unus suo : quod for the Shekinah which is above by the destruction of the it is dead a second time for the Shekinah First Temple ; which is below by the destruction of the Second Temple."^
the

between

Holy

One

destruction of the two Temples dried ^ She of the Shekinah above and below." and Israel are in exile together, in sorrow and loss together,"^ and the path of penitence trodden by the one is the path of " for both. Meanwhile, the earth is the emancipation Lord's, and the fulness thereof; the world, and they ^ but the fulness thereof is a that dwell therein ; referAnd
'*

again : up the sources

The

''

Z., Pt. Ill, fol. 115b ; De

lb., fol. 34a ; V, 89. lb., Pt. I, fol. 25a ; I, 154. lb., Pt. I, fol. 26a; I, 164. lb., fol. 255a; II, 601. Ps. xxiv,
I.

Pauly,
3

2 * 5
"

V, 297. fo|_ 27b ; V, jfj^^

102.

'

lb., Pt. II, fol. 189b;

IV, 175.

211

The
ence

Secret Doctrine
as

in Israel

ample moon all enlightened over She is full also of celestialbenefits, its surface by the sun. like a treasury ; and in her manifestation to Israel belongs to the Lord/ over, Moreshe is a treasury which
an

to

Shekinah,

dence and Israel, and her resihas its train of extrinsic other peoples, among in the peace and benefits which are consequences enjoyed in which it is said that by the latter.^ This is the sense
the exile of other nations have attracted the Shekinah towards them.^ Indeed her perfection is throughout the whole earth and is a her benedictions over all the world,* for Elohim

Shekinah

of all life. She never long as he observed the comso mandments Law ; ^ but in connection with this we of the ments must take and qualify freely a number of counter-statein public drives away : (i)Every sin committed Shekinah from the earth ; ^ (2)The generation of Noah
of life^ and man separated from
mystery

the

source

sinned in the sight of the whole world, and the Shekinah far from the world ; ^ (3) When was ness owing to the wickedit latter has been left by Shekinah of the world the is deprived of all defence, and the severity of justice

reigns therein ;
the
statements

the guilty have been exterminated It is obvious that these Shekinah returns.^^ do not obtain generically on the literal side ;

(4)After

the
case

consequences, where they

like the
are

acts,

are

individual,
a

or,

in the

collective, it is only in

restricted

way.

To

sum

up

of the church the church and the world House of Prayer constitute the body
and there
^ 2
^ ""

the wounds in the world

:

of the world and the wounds may be wide and deep ; but go on, for ten persons in the
of the Shekinah
than
ib.
lb., fol. 227b
"

^^

;
con-

is a very much

truer
Pauly,

sense

was

ever

Z., Pt. I, fol. 67a ; De

I, 395, 396.
^ ^

lb., fol. 84b ; I, 488. lb., Pt. I, fol. i66a ; II, 251. II, 516. lb., Pt. I, fol. 231a;
lb., fol. 57b ; I, 333. /^., fol. 68b; 1,406.

; II, 497-

' 3

Ib.
Ib.

i"

11

lb., Pt. Ill, fol. 126a;

V,324.
212

The

Mystery

of

Shekinah

wanting ; ceived by the Zohar in which those ten are never the elect are everywhere the true Israel, and it is thanks to Israel that the Shekinah earth, Israel being resides on its bodyguard/ In thousands and tens of thousands of
it is true and glorious that all the wide world over, man the kingdom acknowledges of heaven and submits thereto ; that the Shekinah rests upon his head, assisting
cases,

"

in the quality of witness ; that she testifiesbefore the Sacred King that this man proclaims the Divine Unity in other words, that Jehovahis Elohim or, above and him
"

below, twice

So

conevery day ; that so far as these are cerned the earth is perfect and all joy is found therein.^ is Jerusalemrebuilt for ever in the heart ; the Shekinah its and announces goes up into the high mountain

reconstruction to the patriarchs.* In these also she is herself delivered,^ and they dwell together henceforward in the Holy Land." It is a foretaste of that time when all peoples shall enter under the wings of the Shekinah,"^
as

also of the day to come when evil shall be entirely extermina be the same and there shall solemnity of festival as when blessed be He, created One, the Holy

Let us therefore joinour voice to and earth. kinah those of the doctors who say that the covenant with Shewill endure for ever.^

heaven

Before attempting
on

to
are

place
now

certain additional by themselves. extent particulars which stand is called the garment of Shekinah ^^ The created Law is also, being perhaps the same Metatron a as vesture, It follows that she herself is something vesture. that
to
some
"

the materials which to the complete

reasonable interpretation in our hands, it is necessary

by

collection

1 2

*
"

' " "

"

I, 358. Z., Pt. I, fol. 6ia ; De Pauly, '^ Ib" Pt. I, fol.6ia ; I, 357. lb., Pt. II, fol. i6ob ; IV, 99. = lb., Pt. II, fol. 2i6b ; IV, 229. lb., Pt. Ill, fol. 173b ; V, 451. lb., fol. 222a ; IV, 242. Is. ii,2, 3. lb., fol. 69b ; III, 308, 309. III, Secret Midrash Z., Pt. I, Appendix ; II, 714. fol. 257a ; V, 597. /b., Pt. Ill, lb., Pt. I, fol. 23a, b ; I, 143.
"

213

The

Secret Doctrine in Israel

"

dwells within it as, for example, the Traditional, Oral and Secret Law which is not disclosed to the rank and fileof believers because of the wickedness of the world. When the Created or External Law is broken below it
is

if the sinner rent or removed Shekinah, while alternatively those

as

the who

vestments

have the same commandments the Shekinah with garments.^ sanctity in the higher conventions,

observe merit as if they clothed Such is the work of

of the

according

to

the

is the The Mishna servant reverie of Israel. of for man Shekinah^ and is also that helpmeet which in Scripture.^ Whether is promised interpretation this

could be Mishna
"

to

have

into the exile of the fall, another question ; is It but the tour de force not attempted is in the Zohar. further and might be affirmed truly that it took them

elect or led them

in what sense the be said as part of the story of Israel may men, are as those who tempted understood are at least capable of election, and may have

elucidated

by

explaining

"

itself text of the letter. The was the spouse says only that the Mishna of Israel during his adolescence,* spouse also during his exile, The though sometimes for and sometimes against him.
imperfect at best. During the adolescent marriage was Matrona, was over so pre-eminent period the Mishna were that the King and Matrona separated from the It was the servant celestialspouse.^ who took the place of the mistress. Perhaps the meaning is that the literal in its excessive development the explanation clouded ^ of holy doctrine ; but if it be this, it is spiritual sense
^ Pauly, I, 143. lb,, fol. 27b; I, 174. Z., Pt. I,fol. 23a, b; De * ^ Z.,Pt. I,fol. 27b ; 1,174. Gen. ii,18. /^., fol. 27b, 28a ; 1,175. ^ have We had one that the sense example of previously to shew darkness successors the sense and uncertainty alternated with of light. The Simeon like that doctor himself, who had were not of Rabbi Postel's key of things kept secret from the foundation William apparently 1 3

further into the bondage

of the world. Rosy Cross,

to admitted did not understand

rather like the second circle of Brothers of the it was they were of whom said to be doubtful whether It is clear, by their own all things. confession, that they
were

They

all things.

214

T^he Mystery
also
more.

of

Shekinah

answer, then is the mistress ? The is the according to the Zohar, is that the Oral Law image of Elohim, and this we know to be Shekinah/ There is one practical application of all this cloud doctrine, and it may be summarised in a few words. of

Who

It is prayer that attaches man Holy One is united constantly prayer

man

angels

open

is attached their wings

to

to

and as the to her, it follows that by One.^ All the the Holy by receive the Shekinah

to

Shekinah,

prayer, and those on earth who wish their prayers to. reach heaven should unite themselves with the Shekinah.^ Whereas the gates of the palaces to which prayers ascend have numerous commonly guardians, those of the palace
and prayers enter unhindered.^ It will seem at first sight that she occupies in Kabalism the same position of intercessor which is ascribed to the Blessed Virgin by the devotion of the Latin Church,

of Shekinah

have

none,

incorporation with the I incline to think that the analogy Divine is misleading. In view of all that has been done to Christianise Kabalism by every good means, and by so
yet

having

regard Hypostases,

to

Shekinah's

many

that

are

bad

intellectually,

one

has

to

be
text

very

careful of reading

Christian implicits into the

of

the literature.^ There is a question whether my next and last point of analysis had better be taken here or in a later chapter ; but as I have mentioned Christian implicits, and as what say seems incorporate it under

I have

to

to

connect

other issues.
many

We
to

that have come

with this motive, though

across

I will subject, it has

allusions
two

being
1
2 ^

the Divine of the Christian Hypostases,

IV,
102.

also in our already quest Father, the Divine Son,

and

as

we

know

Pauly, Z., Pt. II, fol. i6ib ; De Ib.^ Pt. I, fol. 24a ; I, 148, 149. /^., fol. 279b, 280a ; II, 648.

Ib.^ fol. 24a ; I, 148. Undesigned Christian a few out of many mentioned
5

another reflections are possible examples.

matter,

and

I have

215

"The Secret Doctrine

in

Israel

in transcendence is also the Divine that the Shekinah Mother, the question arises naturally whether this is Spirit, the Third Person the Holy of the Christian Trinity.^ Those who are acquainted with theology will know that the Third Person is not recognised as feminine,
in several there has been a tendency though departments of semi-Christian transcendentalism

modern
to

regard Holy Spirit in this light and thus complete the the triad They forget, however, that neither of the Divine Family.

in the East nor the West under the aegis of the Greek Roman is the Son held to proceed from Orthodoxy or
"
"

the Father and the Spirit, but on the contrary that the last is postulated as proceeding from the Father and Albeit the Filioque clause of the Nicene creed the Son. branches of a was the two ground of division between

Catholic, as not the Church of apostolical authority, I have heard that it is not denied otherwise in the Greek Rite. be the co-equal and coOne alternative would the eternal procession of the Son and the Spirit from Divine Father, and the symbol in this case would be a triangle with the apex upward, not in the reverse position Now it cannot be which characterises Latin theology. said that either doctrinal position represents the mind have seen We that Jehovah Elohim, of Kabalism.
Spouse Shekinah

and
are

Bride, Father
in Kether

and
a

Mother,

God
oneness,

and

His

without if not without distinction. There are very few separation, I have intimated references to this state in the Zohar. be quoted with indeed that there is only one can which justified complete certainty in the wording, but I am
to that thereby in saying that it is a state corresponding They immediately themselves reproduce of parentage.
mean that we that it arises naturally, but I do not in Triad in this manner to complete the Christian much should have followed my study up to this point will find Readers Kabalism. who dwell in the Sephirotic between for comparison little ground those who Ghost in the Heaven Supernals of St. Thomas and Father, Son and Holy Aquinas, or other of the Latin Doctors.
^

in

state

of

I have

said

do

2l6

The
below
as

Mystery

of

Shekinah

and Aima^ referred to Kether and Chokmah, distinction between But as in the Supernals there is no Shekinah and the Holy One, so the male and female in one these Sephiroth are with those which are in Kether. It follows that Shekinah is on both sides of the Tree, as
Abba I have said elsewhere postulate in such a passage
and it is difficult to or triad either a time conception But the Trinity was to

in this book,

from

subject

object.

that towards manifestation, and the result was working is Van in Daath^ begot the Son, who Abba and Aima

from which His personality was extended through all the lower Sephiroth, They begot also the Daughter and Bride, in the Son, but afterwards separated at first implied
and extended with him through the three worlds below locates the conception of Tod Later Kabalism Atziluth. in in Chokmah^ excogitated as King and Father ; He
Binah^
as

Queen

Briatic and inclusive, but

hereth ; while of the second
concur,

; Vau posited in the Six and Mother Chesed to Tesod Yetziratic Sephiroth from

It

must

schemes in my special diagram. and be recognised otherwise that two separate arrangements Tree seem implied in the Zohar. There is of the
have

especially as the enthroned the He final is in Malkuth, He being into Malkuth^ the

Son The
two

in

Tip-

descent

been

followed

that which Mystery

I have followed, drawing

largely from

The Book

and the three Idras^ and there is its alternative be extracted not which can without some confusion from other parts of the collection. According to this in Kether^ the Son who is are the Father and Mother

of

"

"

is in Chokmah^ the Word the Daughter and Bride is in Binah, Now Name the Divine attributed to Kether is Jah^ formed final belonging to the of Jod and He

It is said to be the Unknown God for in question is that which the propitiatory the Name whom for the Tabernacle was a summary of the male world female world below. It is the Name above and the of Ancient of Ancients ; it is the synthesis of all things the

Tetragam.

"

217

The Secret Doctrine

in Israel

It follows in the above and below. arrangement that the Van is referable to Chokmah and the He final to Binah^

who

descended

to

Malkuth^

Shekinah manifestation. both sides of the Tree, being as on

the Bride or is really in every

as

Shekinah part
as

in

the mistress height and the deep, president over the four quarters of the universe of created things and all that led up thereto. Now the editor and translator of the Zohar have an peculiar
to

well of the

by virtue of which as the Father, male principle, understood is allocated to Kether ; He^ understood Shekinah, is in as Chokmah ; while Van in Binah is the Holy Spirit. The arrangement Tod or the
themselves,

Christian Trinity is thus complete, though the question for itselfas it may. The of procession is left to account attribution is part of a scheme for decoding the mystery of Shekinah with along a particular line in connection
the

Zoharic

considered here is whether

or

doctrine respecting Messiah, and it will be in full later on. The question which arises
the Shekinah, by us Spirit. The Holy

allocated

to

Binah^ is

editor or translator maintain that she is not, and the fact that two opinions implies that the Zohar is are the subject possible on an either not at one with itself or utters uncertain voice. There are many references, and perhaps there is a choice between It is manifest in the first place that them.
not

is

the

Spirit is personified in the Zohar, and a preliminary is whether find authority for this we can point '' in the Old Testament. Take not thy Holy Spirit from 1 me," says David, and according to Isaiah the people

the Holy

Holy God's Spirit.^ He of Israel vexed asks also Where is He that put His Holy Spirit within him ?
^'
''

:
^
"

'^ The Spirit of the Lord meaning Moses, adding that I do not know caused Moses to rest. whether these can be called personifications, but they exhaust the allusions in the Old Testament with the which are connected
"

Ps. li,II.

Is. Ixiii, lo.

Is. Ixiii, 14.

218

T*he Mystery

of
" ''

Shekinah
know
"

We distinctivequalificationof " holy." ^ Lord put his spiritupon them ; that

^

that

''

the
"

the spiritrested

a ; that Joshuawas them and they prophesied ^ hardened his is the spirit ; that God in whom man ^ '' * that ; the spirit came upon Amasai spirit ; that David gave to Solomon all the designs for the Temple ^ '' that he had by the spirit ; that by His spirit God

upon

"

''

"

"

"^ that God ; sends forth His garnished the heavens " from on high,^ and ; that there is a spirit poured spirit Isaiah also says that '^ the Lord God and His spirit hath is on God sent that ''the spirit of the Lord me'';^^ ^^ ^^ me that that the spirit took ; up Ezekiel ; and in His spiritby former according to Zechariah God sent is a sheaf of other allusions, but prophets.^^ There for the purpose in hand. They enough has been quoted may be kept in mind by the reader in connection with He the Zoharic allusions which will follow hereon.
''
"

"

"

as I have no wish to adjudicate shall decide for himself explicit personification in the whether there is more Kabalistic text, and if so whether it is to be accounted for by (i) natural development of ideas; (2) Jewish
"

tendencies prior to the Talmuds, represented roughly for by Philo and, as such, a possible common source Kabalistic Jew and Christian; (3) Talmudic evidence; Christian doctrine in which the or (4)the atmosphere of for the most Kabalistic Jew lived and moved part and

degree. which he can have scarcely failedto absorb in some I will take first of all those references which are either dubious or appear to suggest that the Holy Spirit
is not
*'

synonymous with Shekinah. is signified by the words : Zohar The asks : what ^^ to Elohim And the Spirit returns who gave it ?
"

^ Ib.^ xi, 26. Ib.^ xxvi, 18. ^ Ib.^ xxviii, 12. I Chron. xii, 18. ^ ' ' Ps. civ, 30. Is. xxxii, 15. Job xxvi, 13. ^^ ^^ ^^ ^^ Ezek. iii, Is. Ixi, i. 12. Is. xlviii, Zech. vii, 12. 16. '* God who gave it." Eccles. xii,7. "And the spirit shall return unto Version, for which the Revised Authorised Version substitutes : " And the spirit returns." Cf.Vulgate : Et spiritus redeat ad Deum, qui dedit ilium.
* *

Numbers xi, 29. Deut. ii,30.

^
^

"

219

The
The
answer

Secret Doctrine
one

in Israel

of the words designates Shekinah, that word being Elohim, while another word designates Spirit, i.e. the word the Holy spirit." It might seem Shekinah but is therefore that the Holy Spirit is not in close connection therewith, like a breath that goes It does not signify for our forth and returns.-^ purpose
is that
''

that the Zohar that

to

is making

false interpretation

the spirit mentioned Again, it is said that when the

in Scripture
man

seeing is that of man. is circumcised he is joined

"

Spirit and the Holy sacred crown of Shekinah In another place three spirits are dishim.^ tinguish rests upon Spirit below, which is called the : (i) The Way, which Holy Spirit ; (2) the Spirit of the Middle Spirit is that of Wisdom ; (3) The and Understanding the trumpet and unites the fire to the which sounds water, this being the Superior, Concealed and Mysterious Spirit, whereunto are all sacred spirits and all suspended
luminous
countenances.^

Now,

it is stated, after the

postulate of the Zohar, which cannot prevailing manner from an inward unity, that these three are a triad apart one and that they form a holocaust, which is the Holy This, however, is explained elsewhere to be of Holies.* for have Shekinah, seen we as she is the sacrifice
"
"

which

has placed on His right and His left hand, Again, '* she is the sacrifice the Holy of and about Him.^ holocaust which in turn is offered One," and prayer is the it is said that when Once more, to her.^ the Shekinah

God

Land the impure spirit took flight resided in the Holy Holy Spirit was and found refuge in the abyss, while the diffused throughout the world, so that the one would can to be associated closely with the other, if we seem sume prethat there is indeed distinction.' In this connection
1 2

Z., Pt. II, fol. 97b

; De

Pauly,

III, 390.

*
*

'

lb., Pt. Ill, fol. 14b; V, 42. lb., Pt. Ill, fol. 26a; V, 73, 74^ lb. lb., Pt. I, fol. 24a ; I, 149. I may IV, 303. lb., Pt. II, fol. 269a;

Benjamin
is said by

with
the

the rest of his brethren, discerned, Zohar to have 220

as

lb., fol. 256a ; II, 604. Joseph saw add that when in Gen. xliii, 16, he related by the
Holy

Spirit,

(a) that

The

Mystery
of
same

of
as

Shekinah

the Holy Spirit is spoken the Tabernacle ; but the otherwise with Shekinah.

the cloud that covered cloud has been identified

seen so

It will be

it would be difficult to quote anything more There is,however, one passage which I have memorable in extenso, cite almost reserved to the last, and must *' Moses, A tradition tells us that at the hour when

far that indecisive.

prophet, was about to be born into the world, forth One Spirit to come the Holy caused the Holy from the Tabernacle to seems elsewhere that which God be the abode of Shekinah in transcendence. entrusted

the

true

"

"

thereto and innumerable Keys of power, together with five diadems, the splendour of which enlighten " The Sacred King exalted a thousand worlds. Spirit in His palace and set Him the Holy above all
all power

Shekinah is placed above all even as celestial legions'' '' for they saw These were in great amazement, angels. One was that the Holy resolved to change the face of the world by the intermediation of the Holy Spirit."
"

inquire concerning '' Him," told and were " He descend to prostrate themselves, because would day among men, one till then hidden and the Law They did homage should be revealed. accordingly, and
They

began

to

"

"

"

thereafter the Holy

The
name

Spirit ascended towards the King Shin and He^ belonging to the three letters, Mem^ offered their worship also ; and then of Moses, had been foretold,
necessary
to

smite his entire country. On reaching this world and found the Shekinah He already here, radiant of aspect and spreading light through all the house. -^ It will be looks like an unqualified observed that the last sentence Pharaoh in its absence and and conclusive distinction, though from what has preceded in the extract have one would
would have part in the Holy Land, and (b)that the Shekinah Whether this tends to identification or to the reside therein. would be difficultto affirm. See ib., Pt. I, fol. 202b ; II, 405. opposite might ^ Pt. II, fol. 53b, 54a ; De Z., Pauly, III, 241, 242.

the Holy Spirit, in fulfilment of what down to earth, bearing the arms came

Benjamin

"

221

The

Secret Doctrine

in Israel

Spirit was said that the Holy actually a synonym of Shekinah. hear nothing more, however, of any We office in distinction, for that which henceforward abode with Lawgiver Holy Spirit but the glory was the not the of his Spiritual Spouse, who had been him from his with

beginning

earth. Let us now take the evidence in the contrary sense, manner that proceeding in the same and remembering decisive testimony at most on there is only one the negative side of the subject. In the first place, it is said have seen indeed as we
"

on

Spirit inspired Leah concerning that the Holy already her work in connection with the foundation of the ^ but we know twelve tribes ; that it is otherwise Shekinah birth, seeming be in to who presides over Venus. In conanalogy with the chaste and conjugal nection daughter was the the with of Jethro who father-in-law of Moses the Holy Spirit is affirmed to
"
" "

we may which read in was that the Shekinah the light of another statement Moses gave to the associated with the orders which experts charged with building the Tabernacle, because

have

been

always

with

Moses,^
"

such work properly without could not be accomplished Spirit.^ The the inspiration of the Holy association Shekinah meant the enlightenment of of the Holy Spirit. Here again is at least the close connection in
virtue of which the the kind of nearness

another

passage
upon
seem

shall pour It would

without the other, and is illustrated more clearly by God speaks of that day when which Spirit of His Shekinah.* us the Holy
one

is

not

again

to

be

Once

it is said that Zoth^ being the name which

more
^

of Shekinah. Spirit is called the Holy designates the sign of the

the

breath

Pauly, II, 216. Z., Pt. I, fol. 157a ; De lb., Pt. II, fol. 13b; 111,61. ^ lb., Pt. II, fol. 179b ; IV, 149, 150. " lb., Pt. Ill, fol. 219a; V, 555.
"

222

The

Mystery

of

Shekinah

^ but we imprinted on man ; sacred covenant shall see that this sign is connected especially with Shekinah. Balaam So also when lifted up his eyes,^ he is supposed

resting with poised wings Israel, and to have questioned above the twelve tribes of how he could prevail against them, seeing that the Holy Spirit was thus their stay and their protection. equivalent of identification.^ It is only at the end of the Zohar that decisive voice on we the affirmative obtain a stillmore is one The side. question of alleged or suggested between Esther and Ahasuerus, which criminal relations " are characterised as slander, the Zohar adding that she
Spirit," * as it is written : clothed with the Holy " Esther put on her royal apparel or, as the passage The pretation interrenders it, clothed herself with royalty." follows immediately thus : The Holy Spirit
was
"
"

to

have

beheld

Shekinah

There

seems

no

doubt

that

this is

an

^'

"

"

this is the Shekinah with which Esther clothed herself."^ It is an opportunity for a favourite form of testimony, " feed upon Woe to those who and the great text adds :

of the Law, while the grain of wheat is the It will be observed that, if words signify mystic sense." less than an anything, this is not unqualified and conclusive identification. If anyone over will read with I have care own the references which similar to my both sides of the question, I believe now provided on
the husk
as that they will conclude with me, against the one definite statement on the negative side, that there is by a most a cumulative affirmative evidence crowned
*'

clear affirmation Shekinah."

The

Holy

Spirit
"

this

is

the

When Zohar
are

therefore the editor and translator of the that they allocate this Spirit to Binah^ it means I have done thereto, as referring the Shekinah
xxj^^ 2. equivalent. 6 Id. See Esther
2

'

^
^

Z., Pt. I, fol. 228a ; De Pauly, II, 498. As a fact, it is actually more than a simple Z., Pt. Ill, fol. 275b ; VI, 47.

^^^^

v,

i.

223

The

Secret Doctrine

in

Israel

if their design is in the opposite sense. But also, even this Spirit is not the Third Person in the Blessed Trinity it is impossible that it should though of Christendom,
aspects of likeness, in so far as the root of both doctrines is in the Holy Scriptures of Israel. I conclude on the authority of the text itself which for
not

have

"

once

must

repeat
"

at

constant

in

and Chokmah

and
Vau

born
came

the name Mercy.

"for ardent love Van in Daath^ there issues conceived He^ by which also it is nourished.-^ *' But of into the world with a twin-sister bearing of Grace," which is Chesed because Grace is
"

that this point in Binah of //^

"

"

from

"

the Tod'''

*'

The
"
"

two

the He final male is not without

took that is to
"

root

earth and constituted in Malkulh because the say,

"

on

above He final.
"

or

below.
But

the female Thus was

"

as

we

shall

see

"

either
to

the

Vau

united

the

harmony

of

letter within be separation proclaimed there would Nature did not if Tod^ He^ Vau^ He

in the completion, the perfection and letter by letter and Name, the Divine letter, all these are one at the root :

in

the

Divine
to

bear witness
arises out
to

His

unity.^ The most

important

consideration which

of

is we are the whole subject after what manner essentially this Cohabiting or Indwelling Glory

regard is which

in Scripture and in the sacred texts termed Shekinah of We know that it dwelt between the Kerubim Zohar. the in the Tabernacle or Ark of Moses, and the Kerubim are said to have been male and female, types in the Sanctuary of Israel of things manifested on earth as types in their
1 ^

be admitted but it must The be that in the that it is exceedingly may confused. meaning below Vau through Atziluth^ the head the worlds of the of extension Son is in Daath have seen as we that of his Bride and otherwise while I is on the male in Chesed^ which, however, Sister is, side of the Tree. do not pretend to explain fully how the descent of the Son and Daughter
to

Z., Pt. III., fol. 77b ; De is important The passage

Pauly,
my

V,

210,

211.

purpose,

"

"

constituted the He final, for the Vau is distinct from has been touched upon in a previous note.

the

He.

But

this

224

T*he Mystery
turn

of

Shekinah

When is the harmony of the union that is above. taken between all the cloud of references, it calls for no gift of interpretation to discern what lies with uttermost have explained nothing plainness on the surface ; but we is the principle say that Shekinah which is vital if we that is, the feminine side of of Divine Motherhood Divinity, implied in the logic of our symbolism when we in God. It is a case of being speak of the Fatherhood to true our this is of consequence symbols, and though
"

the in virtue of the symbolism tween besubsists analogy which above and that which is found below, womanhood further if there is brought we shall not proceed much
we

intellectually, it remains

thereat.

If

turn

to

the notion that the office of the merely that is above mother on earth is made sacred in a sense by the conception its the hallowed sense of Nature
us

home

to

It has been present to us archetype in heaven. all the Christian centuries in the popular and most catholic devotion to the Queen of Heaven, which, like so many other popular interests,but those more ally especiby the greatest of all the that are consecrated
a vital truth in the spiritual life churches, adumbrates and a firstprinciple in the world of reality. It has been devotion in those who a very sincere and whole-hearted have been drawn thereto ; but the particular doctrine of birth, though eloquent and suggesmiraculous and virgin tive

of through

marcatio clear line of debetween so and subject object, that there is a distinction between the honour world-wide paid to her is ever who outside ourselves and the adoration of Him Who is never essentially until He is realised understood within
measures,

its own

creates

within.

in the there are no prayers to Shekinah official liturgies of Jewish religion, but in the Secret Church of Israel, frequented in spirit and in truth by

Now,

the Sons of the Doctrine, she is either the House of Prayer or else abides therein, and we have seen that her doors are She was the open to prayers for ever.

225

The
great

Secret Doctrine

in Israel

it is to be prayer, though questioned it was by the way of prescribed forms : it was whether rather by that prayer in the stillness of unexpressed The reason thought about which we hear in the Zohar. hands, and the first light which may be is ready to our

of object

said

is that the Shekinah is an The Latin Kabalists made indwelling glory. use of the on term their cohahitans by an imperfect understanding involved own that is to say, by part of the mystery
to

fall

on

our

subject

"

obtains in The proper word is inhabiespousal relations on earth. being dwells in man,^ tans^ for it is said that the Shekinah in the heart of those who seek after good works zealously.^
a

consideration

of

the

external

side which

And The

more

definitely : Man

is the House

of the Shekinah.^

of this inhabitation is when man makes a for by such turning firm effort towards self-amendment, him,* and to this condiis drawn towards the Shekinah tion *' I am are my beloved's and his applied the words :

beginning

with whom she dwells broken by suffering.^ are those who are humbled and even Yet does she reign only where there is joyrather than sadness, an allusion to the support of trials with resignation. The suffering is, however, more especially that of which

desire is towards

me.'*^

Those

is in love, being the state of those who by the love of the Divine : these are are the consumed Brothers of the Shekinah."^ Again, it is said that the is comparable below to that which work of Shekinah the soul accomplishes in the body : more accurately still,

the

root

or

cause

work,^ and this enables us to understand the soul of the Tabernacle she is termed below ,^ which Tabernacle is the sacred body of man. I have called these intimations a firstlight, but I have I speak intended to exaggerate their value as such. not
^ 2 * " 8

it is the same in what sense

Pauly, Z., Pt. I, fol. i66a ; De lb., Pt. II, fol. 128b ; IV, II. lb., Pt I, fol. 88b ; I, 509. II, 315. Z., Pt. I, fol. i8ia; lb., Pt. II, fol. 140b;

II, 250.
^
^

lb.

Song

IV, 45.

of Solomon '^ lb. ' lb.

vii, 10.

226

"The Mystery
as
a

of

Shekinah

God

thousand mystic ; we have heard for two years that is within and His kingdom, yet the world remains
to

comparable City than

to
us

rather to the wilderness without the blessed Zion, and if Shekinah

the Floly is offered

in the secret the Divine Nature heart of man, I do

to
our

literature of Jewry as that aspect of Principle which is realisable by the or that It is idle to
not
see

we

have

doctrine unless they have something more us concerning the way, the truth and the life. So also it is beautiful to hear that whosoever a wrongs poor is guilty of wrong to Shekinah, because she is the person ^ know too protectress of the poor ; but we well already

subject.

decode

added anything books of secret definite to tell

grieve the spirit. I might multiply no these quotations, and it would serve greater purpose ; the question would remain then which remains now ; the Secret Doctrine of Israel either covers a mystery ledge of knowwherein there lies possible a mystery of certitude in in a waste experience or it is a temple of thought, far of the things which from
rumours

any
or

city of refuge arid

and

raving of empty
in journeys

filled only with confused Now, I have perwords. formed

my

time and have returned with an empty wallet ; but if this had been one of them I should not have written its itinerary in the present study have been recurring intimations There of the Zohar. there and here in these pages concerning a mystery
many
sex

of

; it is imposed upon me mystery of Shekinah ; and

"

now

to

affirm that this is the

corresponds according claim with the definition which I have just given concerning a knowledge The point and centre of the whole and an experience.
"

to

the nature its veiled

of such

mystery

subject the
but
"

Indwelling Glory ; itis declared everywhere, it is also concealed ; one everywhere aspect of its
is
"

presentation of wording amidst great hiddenness gests sugHigh Priest into the Holy that the entrance of the
1

Z., Pt. II, fol. 86b;

De

Pauly,

III, 355.

See also Is. Ivii,15.

227

The Secret Doctrine

in

Israel

^ of Holies belongs to the mystery of sex ; but I do not like to me propose to pursue this intimation, as it seems not that fiftiethgate which was opened by Moses, and, I will rather resume moreover, the fittingtime is not yet.

the conference by saying that, according to the Zohar, the union of male and female is Modesty,^ and that the title to behold the face of Shekinah is one of purity.^ It seems true therefore to say that she is the Law of the Mystery,
*' When thou goest, and the Zohar quotes concerning her, it shall lead thee ; when thou sleepest, it shall keep thee ; * The and when thou awakest, it shall talk with thee."

study of this Law is life eternal.^ Considered as a law, it implies a covenant, Joseph is said and of this covenant to be the image, because of his continence in respect of tabulated these premisses and have again to apthus secured a point of departure, we proach it will the great text and see after what manner shed light on the research. It is specified that the Shekinah dwelt with Israel prior
to

Potiphar's wife.^

Having

the captivity, meaning probably the captivity in brought Babylon, and the sin which about this exile to the uncovering was of the hidden physical equivalent I am centre of Shekinah. speaking here under great difficulty and and her veil is not the quotation Minerva
like Isis,and French translators finish to be lifted. The under notice with the help of the Latin it reads : Traditum est genitales partes
,
.

somewhat exchanging Diana of Israel is a woman,

am

terms,

for this

tongue, Shekin^

and

but we can existere? This also is a sacrament, by assuming that the Shekinah understand the meaning in such a connection signifies the Secret Doctrine in so far
as

it

was

mystery

of

sex,

and
as
a

particularise the alleged sin

^

to the Zohar goes on crime of incest, by which is

when
2

*
"

Pauly, V, 182. The hour of entrance ; De Sacred King is united to Matrona. the 3 lb., fol. 145b; V, 375. lb., Pt. II, fol.60b ; III, 268, 269. * Prov. vii, 22. Z., Pt. I, fol. 175b ; II, 290. ' Ib.y fol. 184a; II, 327. lb., fol. 27b; I, 173.

Z., Pt. Ill, fol. 66b

228

The Mystery
we

of

Shekinah

must

of the sex subject on the surface of Scripture the accusation seems without warrant the hermeneutics of the Zohar would ; to justify beyond be a task as much my province as beyond my But we begin to see in this manner powers of pleading.^ the kind of problem that has been taken in hand. It is said further that the mystery of the Shekinah
comprises she does
woman.^

understand doctrine.

some

illegal and reprobate application if It matters nothing to our

all
not

women,

and this
"

as

we

have

seen

"

is why
to
man
a

is united abide except with him who She is fixed definitely in the house of
suum foederis

when

he

Vau follow each other ponit? and the Vau being the symbol of the male and in the alphabet He of the female principle. Husband and wife are one, them ; it descends from and a ray of celestialgrace covers Chokmah^ penetrates the male principle, and the latter
"

marries, et quum This is why the He

signum

in locum

We it to the female.* can communicates understand in what sense her shame is the defiled body of therefore man,^ and how she is weighted by the sin of Israel.^ The is that she is a virgin betrothed to reason the Middle in the great day Pillar,^and of her it was said by Adam

bone of my This is now of his perfection : ^ flesh of my flesh,'' which is to affirm that in aspects she is the type of stainless womanhood into espousals below as she is passes ever
''
"

and one of her ; but she in esever pousals

bones

above
^

"

for the fulfilment of herself in humanity,

from the Talmud, of fact, the idea is drawn which in enumerates of the crime in question, but the reference various cases is to be understood Shekinah, on an as the Zohar of assault spiritually, have seen From is the sister of all men. as we who all modern points is unfortunate of view and feeling, this kind of symbolism and disconcerting I think that the Sons been ; but enough of the Doctrine, if they had have on the subject,ould that challenged w replied with Gerald Massey is not ashamed Nature of her emblems. 2 3 Z., Pt. I, fol. 228b; De Pauly, II, 501. /^^^ foi c)4a ; I, 536. * ^ lb., fol. 94a; I, 537. lb., Pt. 1 1 1,fol. 75a, b ; V, 205. ' " lb., fol. 28a ; V, 29. lb., Pt. I, fol. 28a ; I, 178. " The interpretation of this text in this strange manner Gen. ii,23. is like an opening into a great vista of the Secret Doctrine. As
a

matter

"

"

229

The Secret Doctrine in Israel

in her. The evidence is that when and of all humanity on man there is a just earth the Shekinah cleaves to him and does not leave him henceforth/ that in order to gain the particular Zohar is valiantly a moment the point at given careless of that which goes before, as of that which may be designed to come history of the fall after. The

It will be observed

of

man

through

the

intermediation

the virus of the under history of Shekinah, unless under a special aspect and it is sought to shew a as remote reflection; but when to the elect than hands that she is nearer and feet are it is difficult to find anything more near, complete in
no means
'' its correspondence bone of my as than such words ^ bones and flesh of my flesh,'' and the use of the text happens long as it is apart from so the context
"

of is by serpent,

woman,

acting the

"

it is about as literal in its So application as is the tale of the Garden of Eden. the Zohar also when wishes to apply that idea of a " has blessed ^ to the mystery field which the Lord *' tills of sex, it is not above saying that the King who * " is or the field served by the field is the Shekinah,
to
a

be

true

one,

though

"

"

'*

is The sex-contradiction notwithstanding. object to indicate that the dwelling of the Shekinah in the house of those who are married is to bring about the descent

of souls to But perhaps

our

children animate never there was

her under instance an

presidency.^
so

as that on the the statement purpose was the Song of Solomon revealed below, the Shekinah descended^ know if for the first time, though we as
"

to much day when

by

hnperat msuper uiUverscB " Moreover : there is the King that the Douay servienti, and rendering Eccles. v, 8. to reigneth over all the land subject him." ^ II, 91, 92. Z., Pt. I, fol. 122a Pauly, De ; ^ lb., Pt. II, fol. 143b; IV, 55. The putative authority is I Kings "So that the priests could not stand to minister because of the viii,II: cloud ; for the glory of the Lord had filledthe house of the Lord."
teri'CB
7'ex
"

I, 391. Gen. ii,23, * Eccles. V, 9. The Authorised the field." Cf. Vulgate : Et
^

Z., Pt. I, fol. 66b;

Version

says

lb., xxvii, 27. " King The :

is served

230

The Mystery

of

Shekinah

from the beginning and that she had been with man however, had shared in the whole creation. The object, is to shew that this glorious canticle is the world's history of her in man, the beginning and end of all
that

belongs

to

the

and the Beloved is the summary

of the Lover union, the mystery the ages of election. It throughout Scripture ; it is the work of Holy

of creation, the mystery of the patriarchs, the exile in Egypt, the exodus and of Israel, the Decalogue during Sinai, the emblem on manifestation of all events into in desert, thence to the entrance the sojourn the Land the Holy and so forward to the building of the
It is also a summary of the mystery in the Sacred and Supreme Name, contained of the dispersal of Israel through the nations, of its deliverance to come, the resurrection of the dead and the events is called the Sabbath leading up to that day which
In a word, it contains all that hath of the Lord. been, is and ever shall be, for it is the story of that Isis who is Shekinah, from the first verses concerning

Holy

Temple.

the

kisses of

his mouth

to

the

last rapture

on

the

mountain Now,
man as

to

of spices/ it is said that there is desire on the part of in transcendence be united with the Mother
as

well

with

on account perfection and to know Union because that this is a desire for Divine Jehovah is Elohim, and in case such testimony should be found full or sufficient,the Zohar adds elsewhere not " I am that the memorable that I am words : signify in their inward I, the Holy One, blessed be sense :
'*

the Mother be blessed

below,

to

attain her by of her.^ We

''

He,

am

of union
1

the is

Shekinah."
not

only

It is certain that the state deeper than the state of vision

Z., Pt.

have
^

Pauly, II, fol 144b.; De It should be underIV, 55, 56. stood I that while I have not given an actual translation of the passage kept faithfully to its sense.

It is a question of integration in the Zoharic /^., Pt. I, fol. 23a ; I, 140.

law of correspondences.

231

The Secret Doctrine

but

in Israel

I cannot differs generically therefrom, and say found Zoharic that I have unquestionable authority for the attainment in this proper Union Divine of

It is rather vision which is of the term. beyond, to gaze to the blessed in the world promised the face of Shekinah,^ as in a substituted state upon be earned in this life of union, and the title must by the following of the path of purity.^ It is affirmed
sense

in reference world in the

to

judged worthy do not life.^ So also there are some who of eternal die as men but are die commonly, ravished by the Shekinah their souls/ attraction which exercises on The is, however, Mother in transcendence like the Mother below, and spiritual communion with her is
by abode attaching himself to the female : it is then that the both.^ her blessings on Divine Mother pours down There is in the true sense a spiritual of this term union below for the Sons of the Doctrine, so that they
so
as man

this that those only who are grace of the Shekinah

quit the lower

in

far

has

become

house

or

"

"

females ^ is by two the wife who encompassed Helpmate. After what manner on earth and the Unseen her presence is realised never transpires definitely in it is by as there is no the text, but need to say Curiously enough, this only. spiritual apprehension
are
"
"

"

appears
state

at

its best

not

itself but
on

Doctrine

in the the Traditional

no

in connection discourses of Law

with the nuptial the Sons of the ; they are conscious

then of the presence it continually with

of Shekinah
uncertain of Israel

and

testify respecting It must be voice.

present at insured that

are never said that the women the debates,^ but their place in the house

* /^., fol.6ob ; 111,268,269. DePauly,III,i89. * lb., fol. i6b ; II, 99. lb., Pt. I, fol. 82a ; I, 473. ^ ^ lb. lb., fol. 50a ; I, 292. ' in favour of however, I remember, that there is a soHtary exception innkeeper's daughter, who was her husband an present when exhibited before a company Law his knowledge of adepts. of the Hidden
1

Z.,Pt. II,fol.4ob;

232

The

Mystery

of

Shekinah

however, When, the master of the of the Divinity. Law was a going by himself upon a journey,nd when, be apart from to was technically speaking, the male in a state for that reason not the female, he was of he had from Shekinah, that the supposing separation before starting,^ in order to one prayed to the Holy the union between male maintain and female abroad home. Another as that he at condition was well as
every of phase be separated from his spiritual life: otherwise companion, putting a stop to the union and rendering himself an incomplete being.
must

watch

over

all his

actions

in

he might

It is scarcely desirable at this stage to speak of anything so istics characterobvious and familiar as the known

the recall for example in the books ascribed to personifications of Wisdom Solomon King ; but the literary vestures perienc of these exThe two titles and curious developments.

of

oriental

imagery,

to

Chokmah offices of the Hebrew their setting and transferred the compilers of the Roman
another and by
Bohme

raised bodily from to the Blessed Virgin by Breviary, while through

were

Sophia to the Gnostic channel they passed over a last transition into the Virgin Wisdom of Jacob The corresponde and the later mystics of his school.
between

and the Christian Mother the surface and may be of God are rather plausible on because shallow analogies still deceptive to that extent, deceive many ; but even the unusual predispositions which have not French translation of the Zohar led up to the
Shekinah

permitted its editors The veil of Mary.

Glory

to

is a that the Shekinah dwellin between the Incorrespondences postulate

so are and the Virgin Sophia of Bohme fail to create an impression closer that they cannot much to this that the German theosophist owed something is nothing in his life to suggest that he There source. in communicawas taught in any secret schools or was
1

Z., Pt. I, fol. 49b

; De

Pauly,

I, 289.

/^.^ foi. 50a ; I, 289.

The

Secret Doctrine

in Israel

"

acquainted with the Secret Kabalistic there were many There is one scholars at his period. possible alternative tures that the root- matter of Jewish tradition in the Scripdeveloped in his own conof the Old Testament sciousnes
were tion with persons who Doctrine in Israel, though

to

some

extent

after the

same so

manner

as

it did
as

in that of the Sons in others without

seers

of the Doctrine, number, it proved

that in his

case,

spoke the
same

same

language

men that true and because they belonged to

the

They saw region of thought. also in the same interesting, glass of vision. But the question, however is not of our real concern.
We
have
now

in the light considered the Shekinah of all her attributes. I do not believe that I have omitted found in the a single reference of the least importance
text

of the Zohar, while all have been considered critically. The conclusion reached is that the Shekinah, as
a

of sex, is the direction in which as labourers in this strange field we are to obtain our The other intimations are excellent wages. in and agreeable in their way, but that which we seek is some what is for us an untrodden region of thought new message, which is not to be found in the other offices, Guide qualities and virtues that characterise the Holy
the president of we must seek if
"

mystery

"

"

"

that, here in conclusion, I have no real need to say that the Secret Doctrine in Israel is not one of sex only, though intimations concerning the latter found everywhere. Eschatology, for example, is not are

of

Jewry.

I suppose

of this order, nor are the parts of the soul in man, with these things and with several others that are them I have dealt at their value.

but
like

234

CHAPTER
THE

XVII
OF
SEX

MYSTERY

entering in this chapter upon that part of my task important most which is at once and difficult. It may be an open question whether I should begin at the highest
I
AM
or take point of the research and thence work downward as the opposite course the proverb counsels and so from small beginnings to the greater end. That proceed is best which seems the simplest, and I have therefore from below. I will cite in the chosen to work upwards
"

"

firstplace certain great axioms of the whole subject as these have been proclaimed on the authority of the masters. It is testifiedthat the union of the male and female must
"

^ of faith. There is also another testimony, already given, and this is that the title behold the face of Shekinah is one to of purity,^ the

be

perfect union

in the mystery

in the text though it lies far away scholium on which is that modesty is the union of the male and female ;^ be noted in this connection that the most and it may in the Zohar cryptic of all texts teries containing the mysDivine personalities is called The Book cealment Conof
" " "
"

of

or

of

Modesty,
next

These

place what known There is one on espousals, as these are earth. definition which is in keeping with the tradition at large, and this is that marriage is the union of the Sacred Name
1 2 ^

consider in the

things being so, we may is said on the o subjectf

Z., Pt. I, fol. loib ; De Pauly, II, ii. lb., Pt. Ill, fol. 213a ; V, 542 ; ib., Pt. II, fol.60b; III, 268, 269. lb., Pt. Ill, fol. 145b; V, 375. Man is perfect only when he comprises female ; it is then that he fears male and and then that the title

sin

of modest

is conferred

upon

him.

T'he Secret Doctrine

here below
^
"

in Israel

that is,its completion in each person. The hereto is that circumcision is the thesis appertaining ^ symbol of all purity in sexual intercourse ; that Israel is
in purity as a starting-point and This sacred enters under the wings of the Shekinah.^ constitutes the root-matter sign of the Covenant of the Mystery Faith. ^ Sacred Name As the and of the of

placed

on

this

account

enlightens the world, so the sacred sign enlightens does this : no evil so the body ; as a buckler protects man, spirit can approach him who preserves it in purity.^ But
sun

the advantage is greater with which the children of Israel begin their earthly life so is the responsibility the covenant effect in their of no greater if they make
as

persons. is never Now, the Sacred Name attached being one who is unmarried, or man, dies without issue.^ Such a person does not

own

to
one

an

complet inwho

penetrate death into the vestibule of Paradise,^ on account of after He is like a tree that is rooted up, his incompleteness. be planted anew that is to say, he must and he must
"

in order that the Sacred suffer rebirth, as we have seen, in all directions.^ The Name commay be completed mand fulfil the Law, to means the which creation prois to spread the and engendering of children, in every direction, by collecting radiance of the Sacred Name
constitute the glory of the fails to apply Whosoever Holy diminishes the himself to the fulfilment of this command figure of his Master and prevents it descending here The last statement below.^ to the refers of course male and female, in the likeness of the making of man, It is said also that the paucity in the descent Elohim.

spiritsand souls which one above and below.

"

^ ^
" " '

V, i8. Pauly, Z., Pt. Ill, fol. 7a ; De III, Secrets Ib,y Pt. I, Appendix of the Law ; II, 721, 722. * /^., Pt. II, fol. 3b; 111,10. fol. 95a ; 1,543. /"^., ^ 1,278. lb., Pt. I, fol. 48a; Id. lb., fol.66a ; I, 388 ; ib.,fol. 48a ; I, 278. " fol. 272b; lb. /"^.,

11,641.

236

The

Mystery

of

Sex

does not come the Shekinah why of souls is the reason is in contradiction to the down into this world/ but this the whole presence of the Indwelling Glory throughout blessed Adam because they were God made creation. female, and blessings are found only together male and where male and female are united for the fulfilment of
the purpose of creation,^ which according to the counsel to increase, multiply was of the Elohim and replenish for man It was to be alone because not the earth. good in a state of frustration. It may be even this end was that the Zoharic legend concerning the male and female being originally side by side may be only a veiled way of
"

"

indicating that they Afterwards they were

were

not to

in

the

marital

estate.^

face

face, signifying the

may

ment fulfil-

of the precept. I have now dealt briefly with what

be called the

have next to see principles at issue, and we after what manner those who exalted so highly the nuptial state gave instruction, so to speak, on its practice here below. The doctrine was on that no marriage is made earth before it is proclaimed in heaven, and One that the Holy

accomplishes
see were
1

at

in the world above before the descent the last point we of souls on earth.* About shall In practice the Sons of the Doctrine a later stage.
unions
as

separated

far from

the uninitiated world

of Israel

Z., Pt I, fol. 272b ; De Pauly, II, 641. The reference is really to her manifestation She stands at the door and to her immanence. and not knocks, but those who should welcome her in keep fast their precincts and is symbolism true to say that tyle their portals. This, however, ; it is more fail to realise her presence in our we consciousness.
2 '

I wish to leave some in conclusions the hands of my readers ; but there is no question that Zoharic teaching is clear on the point, not only in what it implies but in what is expressed Whether frequently. in the history of the ever there was such an epoch is another We human must that the soul remember question. objectof is not the soul's legends the delineation of putative histories, but the in the soul. That of possibilities inherent symbolical adumbration is here indicated is a transcendental between the Lover union which

lb., Pt. I, fol. 165a; II, 245. I have put this tentatively, as

and Beloved, of which the nuptial union it may be a path of approach. * Ib.^ fol, 229a; II, 503.

on

earth is

type

and

to which

The Secret Doctrine

as

in

Israel

the chosen people at large were separated ex hypothesi by the fact of their circumcision. There is a particular in which it is held that the union here below sense between husband and wife is the work of the Holy One, and herefrom, as from other considerations, arises the
sanctity and necessity of that
act

After what manner word union/ intervene therein, or perhaps I should say to overshadow it,is indicated by the theory that man is formed below It follows that on the model of that which is above.^
he who, in Zoharic

which is implied by the the Divine is said to

and
not

his wife is barren, or whether he that is against Nature way " It is vain irreparable crime.^ to sit an commits ^ are words that designate those who do not up late contill an marry stitutes who age, for it is woman advanced
"

no produces take a wife, whether abides with her in a

terminology, suffers his fount to fail fruits here because he will whether
"

...

"

the
text,

repose

of

man.^

Hereof,

is the peace of espousals, and continually, it is added of the testimony which recurs because that man shall participate in the world to come he has entered during this life into the joy of living

according to the in further variation

is that soul as reason with his wife.^ The body shares in the gaudium inexprimabile by well as This is the eroticism engendered. which children are mentators which characterizes the Zohar, according to certain combeheld the as : but the Doctors of the Law it is obvious in sex, that whatever mystery supreme honourably

belongs thereto is explained thereby."^

Pauly, II, 337. De Z., Pt. I, fol. i86b; * ^ Ps. cxxvii, 2. II?. lb., fol. i86b ; II, 338. " See also Pt. Ill, fol. io8a ; V, 274, Z., Pt. I, fol. 187a ; II, 340. it is said, on the authority of Rabbi Eleazar, son of Rabbi Simeon, where being the that the He is the repose of beings above above and below in below in transcendence the Shekinah rest of the Shekinah and of
2
"

manifestation. " III, Secret Midrashy lb., Pt. I, fol. 90b; I, 515 ; ib., Appendix fol. 14b, 15a ; II, 694 : ib.,fol. 187a ; I, 340. ' It is about the worst word that could be selected by a scholar and Patmore's Coventry is alive to the issues of his a critic who

subject.

238

The Mystery
And
now
as

of

Sex

regards the practice, the thesis is that whoever sanctifies himself at the moment of intercourse shall have children who will not fear the tempter-spirit. This is the consequence respecting the fruit of marriages,
but consequence within the measures of itself so that it is raised from the physical the union into a spiritual degree, from the mode into of Nature
a

there is also

The fulfilment of a particular prethe mode of grace/ cept is the condition attaching hereto and this is the raising of the heart and mind, on the part of the Lover Shekinah, Holy the glory and Beloved, to the Most which cohabits and indwells, during the external act.^ The ahsconditus sponsus enters into the body of the woman with the abscondita sponsa.^ This is true and is joined

side of the process, so that the two together and are interchanged conspirits are melted stantly between body and body. The sexes are then also
also
on

the

reverse

is said the sex of Metatron be transformed to before the veil of palms momently on the threshold of the inmost shrine and pomegranates in the Supernals.^ In the indistinguishable state which be said almost that the male is with the arises it may
a

interchanged

in

sense,

as

female
or

neither male either. So is man

lady

nor

female
affirmed

at

least they

are

both

to

be composed

of the

young

thought that the sacrament was of marriage rather a wicked but the Zohar the Christian raises it into realms of which have Churches dreamed, never I have though rare met with some Latin theology seem to indicate that a Redeemer aspects of which may live hidden therein. ^ It is added One significantly that herein the Holy exercises such over man that he may not be lost in the world to come. providence 2 There are many the most references, but perhaps signal is Z, Pt. I, fol. 50a ; De Pauly, I, 290.
sacrament,
3 *

hypothesis, can be accomplished in body and mind, towards the the purification of nuptials, through union of The in the Zohar on which my words are based seems statement souls.
the
to contain the elements on the manifest of the whole mystery side and is now manner in a complete that which tinction disafter what only mutual be unified by experience in consciousness. I am may somewhat because it is not possible to speak ad clerwn. veiling my meaning

This

lb., Pt. II, fol. loib; intimates what,

111,410. by

239

"The Secret Doctrine

world above, which is male, and is true of woman. below. -^ The same Now according to the Zohar
Thy : of Solomon refer to that wine which seeing that all things are

in
of the

Israel
female

world

Song

**

breasts

are

pattern which follow that when beneath it awakens desire awakens to Herein lies the sanctity of espousals on also on high.^
earth and

provokes formed above according to a faithfully below, it is held is reproduced

in the those words ^ better than wine joy and desire ; and
''

herefrom

depends

the
to two

sanctity and all that belongs however There are grade.

for exalting that espousals into the highest

need

classes whose respective duties differ with the degrees of their election ; there are are the those who termed ordinary mortals, meaning rank and file of the chosen people, but there are also

the chosen out the Sons of the Doctrine, chosen among The on the first class counsel imposed of thousands. is to sanctify their relations in respect of the conjugal forward is fixed at midnight, or time thereof, which

being that God descends then that hour, the reason into Paradise and the offices of sanctity are operating in But this is the time when the counsel the plenary sense.

from

to

of the Doctrine is that they should arise for union thereby with the for the study of the Law, Community of Israel above and for the praise of the
the Sons

Sacred Name The

conjugal
moment
1

* of God. Sons of the Doctrine are described as reserving relations for the night of the Sabbath, being the

when

the Holy

One

is united

to

the Community

De Pauly, IV, 128. Z., Pt. II, fol. 173b; be no question can that in the tions majorityof Scriptural quotadone has his best to conform his the translator the Zohar of he would follow it was course to the Vulgate: unlikely that of rendering I am that he has stating the fact only to shew any other version, and Our Authorised Version of I, 2 reads : " Thy translated de novo. seldom
^

There

love
tua

: Quia meliora the Vulgate and Z., Pt. I, fol. 70a, b ; I, 415. vino. * Ib.,Y\.. Ill, fol. 8ia; V, 224.

is better

than

wine,"

sunt

ubera

240

The

Mystery

of Sex

is One and as such of Israel/ The thesis is that God it is agreeable to Him be concerned with a to single Out of this arises the question as to when man people. is that this comes may be called one, and the answer about is united to the female in a holy purpose ; when the male it is then blemish.^ and the woman must think at the moment of their union ; it is in uniting bodies and souls that the two become in partione ; man cular is termed he draws down one the and perfect ;
that man It is of

is complete, is this that the man

one

and

is without

Holy
One,

Spirit upon

him

blessed be He.^

and is called the Son of the Holy Rabbi Simeon, the to According

relations of the patriarchs with their wives were actuated So long as Jacobwas by a supreme mystery.* unmarried, God did not manifest to him clearly, and this mystery is familiar to those who are acquainted with the ways of After marriage he arrived at the the Law.

which is below,
1

is above

as

distinguished from manifested

De Pauly,

perfection the perfection which

him
clearly.^ The

and

God

to

Z., Pt.

I, fol. 14a, b;

I,

82.

lb., Pt. Ill, fol. 8ia ;

V, 224. 2 lb. intention here seems The Ib.j fol. 8ib ; V, 224. obvious, and it is it is said that process indicated by Gen. ii,24, when that beyond shew flesh," there is another "they be one higher that shall process, in and fulfilment of which it is possible that they shall be one The the soul. is not, however, is a thing to be man this without the woman, and idea may because be presented to some the contrary marked minds. The following be noticed in this connection. It is point may curious " "In God that the words: the beginning (Gen. i, affirmed created
to
*

i)

" And the rib which the words : from He a woman" man ii, taken {lb., 22). In made " " heaven last words God same the the two the created conceal brought her unto ii, as : "And the words the man" {lb., 22). mystery In " God created the heaven and the earth" the three last words conceal " " bone of my bones;(/Z'., as ii, the same the mystery 23). All designate But it is said also that the life." Z., Pt. I, fol. 50b ; I, 293, 294. earth of "and signify the Shekinah above, while the words words "the heaven" " denote the Shekinah below, whose the earth union shall be as perfect to come as a glorious day on the union of the male and the female. lb., fol. 50b; I, 295. * lb., Pt. I, fol. 133b; II, 126. ^ lb., fol. 150a; II, 192.

conceal the same Lord had God

mystery

as

those

other

"

"

241

The Secret Doctrine

explanation
mystery
seems

in Israel
Wisdom
is
a

to

be that the Supreme

arose
a

of sex/
of these considerations there
must

Out

question, of which I it is a in its way

"

speak

at some

very curious length because

"

on the characteristic development it carries our practical side and, within certain measures, be further. The principle is that the male must subject female for the Shekinah ever to always attached to the be practised, the All holiness might be with him.^ Secret Doctrine might be studied by night and by day,

tual intellecand the illuminations thereof might overflow the part ; but failing fulfilment of this radical counsel
a man

was

not

in that ^ be to man alone, like Adam had the precept at heart and those who by their union with women men complete
was
"
"

He

the way which condition in which

on

life.^ "it is not good for in the Garden.^ But

true
were

leads into

therefore
on

students particular of many in search of wisdom ; Ages : they were travellers workers in the vineyard also men of affairs, and they were Garden The of God. of this world as well as in the Zohar is full of their littlejourneys, and these as far as taken one with another, so that the Secret possible were Doctrine might be studied on the way and that the presence be thus secured for their consolation, of Shekinah might fared forward. Great protection and instruction as they in the sense of the Mysteries of adventures befell them Doctrine, for strange people went about in those days remind Middle

us

in

one

earth, of the

carrying, unknown
1 2 ^

to

one

another,
II, 193.

the

treasures

of

Z., Pt. I, fol. 150b ; De lb., fol. 49b ; I, 289. There was otherwise

Pauly,

Doctrine

there was into incarnation. * Gen. ii, 18. ^ held He was

certain dispensation On in respect of the fruit of intercourse. issue they appear to have been spared no
a

for the Sons of the that the assumption the penalty of return

to

be

in

state

isolated from

the

this sense made Z., Pt. Ill, fol. 5b;

offices of the perfect, by union

of sickness, and Only a man altar.

as

such

was

to

be

with

woman,

in and completed, could offer sacrifice.

"

V,

12.

242

The

Mystery

of

Sex

It was mystic knowledge. after all an unincorporated fraternity,and though it looks differently there and here, by by a segregating principle and initiation was not
communication The son of
a

from
an

common

centre

instructed

doctor

might

of knowledge. have advanced

to others, while occasionally great distance unknown isolated student entered by his own an reflections,and into the heart, into the golden by grace descending less in the light not chain of tradition, so that he was
state

than

if he had

sat

at

the

feet of Rabbi

Simeon

the days and the years. in the prosecution in Now, journeys search of wisdom or was which, it may be mentioned, of business often of a humble kind meant separation from the wife of the doctor's household, and this would seem at first sight to

through

"

"

To involve separation from Shekinah.^ it was held sufficient as we have

"

remove
seen
"

culty this diffithat (a)

the

before starting and (b) over should watch all his actions during the period of He would not then be separated from absence from home.^ his spiritual companion, nor would he put that stop to the union between male and female which would render him
to

doctor should pray

the Holy

One

an

incomplete

being.

It was

understood

further that the

counsel which prevailed abroad must prevail at home also, inculcated was so that what was really a precept of life. I feel that this might have been almost taken for a point of departure in respect of the Co-habiting Glory, if considerati
occurs
"

of a diflFerentkind as early in the Zohar

"

had
a

not

intervened.

It

and
'

concerning

the Great

fact, in the first section Presence it postulates the

The in such case the same position is a little fantastic, because from danger isolation of a single hour : moreover, the the arise might notion discounts the whole value of unions realised in spirit and in truth, important to make ness than that nearphysical contiguity more appearing do not help nor hinder. But of heart which spatial considerations in reality because it is an seems the question to raised opportunity inward dedication a best manner of enforce practice after the of the As usual, the peg answers Zohar. it supports this lesson. because ^ Z., Pt. I.J fol. 49b, 50a ; De Pauly, I, 289.

The Secret Doctrine

in Israel

The word cohabiting dwelling of Shekinah with man.^ be an incorrect word, for it was to seems obviously in inward sense an the only that the Shekinah accompanied Sons of the Doctrine in their recurring voyages and ventures. If not indwelling, she was their overshadowing grace and
power
; but

they
"

seem

of a certain marriage state it was collective and of course relation with her, though is a sense in which it Alternatively, there not personal. portant was time, and this is an impeculiar and catholic at one
"

conscious spiritually realised in their

to

have

been

point of analogy between the Holy Sons of the Doctrine and that Christ Who That this, however, h per se of the soul.

Guide

of the

is the Spouse
an

insufficient

ground
we are

for the identificationof the

likely
to
see

two

Divine Principles

I need not add that the the end. Shekinah appears throughout this section of the symbolism distinctively feminine. as
at

after having made these lawful inferences therefrom, the Zohar as with Rabbi Simeon is comprehensive the mouthpiece of its teaching and
Recurring
to

the

text,

"

"

which obtains after the manner precise in its justice, in virtue of the man It is not being side throughout. by side with the woman, as the legend depicts him previously, that the
^

Shekinah

abides with

man.^

We

have

long

from so It is said elsewhere man never that Shekinah separates Law. Z., Pt. I, fol. 232a ; he observes the commandments of the " I send an angel before Behold II, 165. The Pauly, De authority is : in the way" thee (Ex. xxiii, 20); and: "I will send an thee, to keep " is held to be the Liberating This {ib.xxxiii, angel before thee
as
"

2).

watches allusion (Gen. xlviii, 16 ),who from distributes them blessings man, over above and who receives Z., Pt. I, fol. 230a ; II, 508; and fol. 228b ; II, 502. below. ^ I suppose See, among that other places, Z., Pt. I, fol. 49a ; I, 284. Zoharic is obvious from the the reason standpoint : contiguity is not be, that we It is obvious are not considering also, or should union. What lies at the heart of the legend. Siamese-Twins a symbolical be hypothetically as of the far past, would story, regarded something fact. It be accepted if it were to as one difficult to decide of very heart" hunger to the a belongs to *' the way after and thirst of the Surely the Sons of the Doctrine blessed life through earthly espousals.

Angel,

to

whom

Jacob made

"

must

have

heirs have

found in their own pearls of great price which their marriages And have not even lost now, dreamed. we yet and of which

244

The Mystery
seen

of

Sex

that this ancient mode was The man and the woman
in the

imperbefore all things fect. be face to face, at must

continuity and restrictions of the sacred So also when, of after days and weeks mystical act. he must to his home Son of Doctrine returns travel, the
once

procure nuptial gratification to the wife of his heart, seeing that he has had the advantage of mystic union in his helpmate who is on high.^ or absence with the companion
the one the deepest understanding of the subject, belongs to the other, that which is without being Zohariis within and all the correspondcally as that which ences being aspects of one seen thing and done upon
In

The different planes of being. external and expressed is, however, reason : (i ) because there is Taltwofold mudic authority
a

that

worlc^ and (2)every is shared by Shepleasure resulting from a good work kinah.^ Furthermore, it is in such pleasure that the peace too of the house is maintained, for the Zohar is much

from

conjugalrelations
a

on

returning

journey constitute

good

modest and inclined spiritually to have any shyness over facts of daily life. The the physical and emotional is Scriptural authority, obtained after the usual manner, ''Thou that thy shalt know contained in the words: tabernacle shall be in peace ; and thou shalt visit thy
* shalt not sin.'' To abstain from conjugal be indeed sinful, relations in such a case would high, who depreciating the work on of the companion but thanks only to union with the cleaves to the man,

habitation, and

wife.^ If subsequently there be fruit of this intercourse, Companion the Heavenly will provide a holy soul for the
in the position of womanhood things about continue to hear rough Drach from Israel, sometimes even Jews, Hke that Chevaher converted it seems to me more as and trafficked in his conversion who chaffered than enough. 1 Pauly, I, 290. Z., Pt. I, fol. 50a; De * Yebamoth. Tract See Talmud, ' Z., Pt. I, fol. 50a ; I, 290. She who into suffers with Israel enters joy with him. * * Z., Pt. I, fol. 50a; I, 290. Job V, 24.
we
"
"

245

The Secret Doctrine in Israel

being that Covenant which child, the Shekinah new-born is termed The rule on the Covenant of the Holy One. from a journey be fulfilled therefore with must return by the wise rethe same zeal as the ordinance laid down garding the restriction of conjugal relations to the day of the Sabbath, and it is apparently the only recognised exception in the matter thereto of times and seasons, unless is made by Nature. an course exception of Finally, and this, which is assuredly a most strange literature an experience of the sacred and within my has been cited already : when has man unique counsel,
"
"

the moment of his conjugal relations the pleasure which he experiences is a meritorious is that the union below is an The reason work. The image of the union that is above. mystery of the

in view

the

Shekinah^

at

in transcendence abides the Mother with the male only in so far as he has constituted himself be to the female : there must by his attachment a house a local habitation, an tact union below to offer a point of conwhole

subject that

is

that is on high, and then the Divine her blessings thereon that is to say, So is the male on male and female in equal measures.^ by two females, and all the below said to be encompassed worlds are open before him.^ ways of blessing in the two in the womanhood He on reads the Secret Doctrine with the union Mother pours down
"

it is read to him by her who sits between the with the Book of the Secret pillars of the eternal Temple Law lying open on her sacred knees.^ earth, and
in It is part of the contemplation of the absent and higher beauty beauty which, albeit lower, is present, manifest and is or union with that It is a memorial become also that the union which is may sacramental. in the union which is eternal, described attain, a part of time has, or may
^

the contemplation of the beauty of Shekinah, already Pauly, III, 448, 449. /"^.,Pt. II, fol. Ii6a ; De mentioned." ^ It is said also that Shekinah does the Z., Pt. I, fol. 50a ; I, 291. Ib.^ fol. 236b ; II, 532. The reference house. of the will of the master on the surface is to Moses.

in

one

place

as

"

Ib.^ fol. 50a ; I, 292. to note It is important

"

here

what

is involved with
woman

whole

namely,

that

man

in his union

by the illustration as in becomes a house

246

"The Mystery
Among Sabbath
the
Day

of

Sex
concerning

its lesser

the objects

counsel

the

of who

of day soever, what spouse, on beforehand with of words failing consent, he should
the act of union must Nuptial intercourse

and the relations therein offers proof to spirits of the evil side respecting the superiority those on the side of goodness, meaning mankind, fulfil the duties bodies can being provided with has intercourse with his Whosoever procreation.^
must

obtain
no

her

consent

affection and proceed

tenderness ; further, for

be willing and not constrained.^ is interdicted during the day

because

" he And lighted upon a words : certain place, and tarried there all night, because the ^ sun to was set." Subject these and the rest of the I have provisions, some omitted, because of which

of

the

expression,* it is affirmed that by Day sanctify the Sabbath intercourse with their wives ; for the Sons of the Doctrine it is a work One, consecrated to the Holy

of their difficulties of blessed are those who

for
which which

as

the union

of Matrona

with

the heavenly

King

dwell. Let us take another illustration, can the Divine Presence The eye of is excellent and indeed admirable in its symbolism. is said to be an image man of the world ; the white of the eye is an image of the great ocean by which earth is encompassed, and the latter is represented by the "internal circle" of the eye. Within this there is itis called the image of Jerusalem,centre of the whole another circle, and to Zion and this is Finally there is the pupil, which corresponds world. So also there are Ib.^ foi. 226a ; II, 490, 491. the abode of Shekinah. human the parts of the parts physical and and mental personality
" " "

there

is the conscious centre is the Divine Presence awaiting wherein is a condition The us. thesis is that marriage of realisation within realisation. 1 Z., Pt. I, fol. 14a, b ; De Pauly, I, 82, 83. * Ib.^ fol. 49a, b ; I, 286. * intercourse was forbidden On the basis of this verse Gen. xxvii, 11. during daylight hours. Z., Pt. I, fol. 49b ; I, 286.
"

In view of the sanctity which the Zohar attributes to the sex-act is marriage a prohibition there was the obedience of purity which under its performance in meditate personaruin. Those who ignore it respecting to the visitation of demons are and will produce epileptic children subject by Lilith. This is the case more obsessed especially if the light of a lamp is used. I do not know Z., Pt. I, this has Talmudic authority. whether
"
"

"

fol. 14b;

I, 83.

247

T*he Secret Doctrine

has for its

in Israel
holy souls into

object

to

send

down

this

to the colleagues on attract earth seek world, so into their own these children.^ The souls sacred is that the Holy One theory of conception and His Shekinah furnish the soul, while the father and mother heaven, earth between them^ and provide the body in the formation, being associated all the stars of heaven together with the angels.^ By the desire which the man and the woman experiences for the woman
"

for the
seeds said
to
are

man

the moment interblended and

at

of their intercourse, their a produce child which is

one

The within the other. draws life from father and mother, child in this way kind of sanctithere should be some and this is why fication for all classes at the moment of conjugal be born may be to that the child about union, so have
two

figures,

perfect and
generation is reserved

the for the initiated therein ; it is apparently draw down the holy souls they who which alone between fruit of the union God His are the and But there are various kinds and generations Shekinah.

in ngure/ complete is however a secret

The

secret

of

of divine doctrine and

being superior to others, and when of souls, some the desire apparently of the ordinary man provokes desire of the male soul for the in an equal degree the female soul, the child born of this union will have
"

"

since its birth soul superior to that of other men, has come about by the desire of the Tree of Life.^ These things are clear issues at their value, and from the standpoint of Israel we in looking at them
a
1 2 3

Z., Pt. I, fol. 50a ; De lb., Pt. Ill, fol. 219b,

Pauly,

The

lb., Pt. II,fol. 89b; Faithful Shepherd; V, 556.

I, 290.

III, Z^Z.

lb. * I, 514, 515lb., Pt. I, fol. 90b; ^ This also is important because lb., fol. 209a ; II, 437. of that which by it implies. The frigid, uninspired are, unions oi pro forma marriages for the higher purposes be mutual ; there must this hypothesis, useless from love, and such desire must be desire, upspringing and equihbrated

transmuted

by the tincture of Divine

aspirations.

248

The
must

Mystery

of

Sex

for national exclusiveness in make allowance only become what is said about holy souls which can incarnate in Jewry. We must make allowance also for
that

which

by

inference

from

the

teaching might

be

In conclusion befall the barren woman. to supposed to as this part, it is affirmed that the Sons of the Doctrine, turned Doctrine, knowing the mysteries of the God, to all their thoughts and their children were But those whose marital called Sons of the King.^
a not relations are encompassed with sanctity cause breach in the world above.^ The religion of earthly espousals, if I may so term it, is the part in manifestation of that which is called frequently the Mystery so of Faith and I will proceed

is intimated there consideration of what '* In the words this subject. male and here on and ^ female He them there is expressed the created supreme mystery constitutes the glory of God, which is inaccessible to human intelligence and is the
next
to

the

"

was man this mystery created, as also the heaven and the earth.* It is inferred that every figure which does not represent male and female has is why likeness to figure. This no the heavenly '' Scripture says that God blessed them called and
^ in the day when Adam their name they were created." The Scriptural authority for the affirmation that there is a Mystery from several sources, of Faith is drawn but without lucendo on non the lucus a exception

of faith.

object

By

et

in sa?ta then is the counsel of espousals : Mens corporesano Deo adhcerens ; but such is in virtue of love uplifted cleaving spiritus See Z., Pt. Ill, fol. 78a ; De Pauly, V, 213. through all the worlds. ^ It is said also that woman is the image from which it of the altar, to follow in the symbolism is the priest, and then of the seems that man
"

Here

It is said further, in this to speak. should be no need in the altar in the altar below, a breach that divorce makes connection, because female, and in the altar there is separation between male and by the Kabalistic hypothesis between things above of correspondence below. Z., Pt. 11^ fol. 102b, 103a; III, 415. See also and above z2., Pt. Ill, fol. 78a; V, 213. ' * * Gen. i, 27. Z., Pt. I, fol. 55b ; I, 320. Gen. v, 2.

oblations

there

"

"

249

The Secret Doctrine

principle, as in the texts
it is impossible
or

in Israel
conceive
on

to

where

it lies

the evidence of I will group few of them a their surface meaning. together and let them (i)"O speak for themselves. Lord, Thou God ; I will exalt Thee. I will art my Name hast done ; for Thou praise Thy wonderful
what
can

it

be

things ;
truth." heel."^
^

Thy

the heavens and the earth were This finished, and all the host of them,'' ^ et seq. " is said to be the Great Mystery. (4) I will sing hath triumphed unto the Lord, for He gloriously : the horse and his rider hath He into the sea," * thrown
seem which obviously to confuse the issues and misdirect research The Mystery is said to consist in the examinathereon. tion in cleaving to the good.^ of good and evil and then It is said again to be contained in the fact that Zion
are

(2) (3) "Thus

counsels of old his hand "And

faithfulness and hold on Esau's took

are

seq. Among Zohar there

et

the

intimations

which

many

the upon designed almost

rest

constitutes
world

the

but the two are We one.^ say in respect of both that goodness may and mercy are on the male side of the Sephirotic Tree, on the female side ; that while evil and severity are Pillar ; that be united by the Middle must these two
is mercy
;

and therefrom," there is Jerusalem, which

the beauty and of the draws its nourishment the world that There is Zion, which is severity, and

foundation

this is entering under that when they and found beauty are and
in

wings of the Shekinah ; are thus joined, goodness, joy We everywhere. shall speak the

this manner Zohar and might

we or

the characteristic language deserve the blessing of Rabbi

have

of the Simeon,
by
one

but
line
^
3

our advanced syllable belonging to a line.

shall

not

subject
We
must

there-

"

Z., Pt. I, fol. 199a ; II, 387. Gen. xxv, 26. ^ * Z., Pt. II, fol. 34a; III, 166. Ex. xv, i. ii,i. ' Ib,y Pt. I, fol. 206b ; II, 427. Ib.y fol. i86a ; II, 335. lb.

Is.

XXV,

I.

Gen.

250

The
fore go
obdurate There with

Mystery
and
test

of

Sex
of
a

further
extracts.
are

the

values

few

less

forty-nine gates of compassion

which

connect

of composed of the perfect man, female, and with the Mystery of Faith.^ These male and are the Gates of Understanding referable to Binah,^ wherein is Shekinah, dwells the Spouse in Transcendence, who did not open, but there is a fiftiethgate which Moses because he ceased according to the legend, and presumably to earth, as another legend tells abide with his wife on
the mystery
us,

and

as

we

have

seen

mystery

of

degrees above seven there are reference are superior to all others, and they constitute which the mystery of perfect faith.^ The attachment of Israel Mystery, to the Supreme to the good side is attachment
1

espousals that tells us

previously. in the Divine

gate is the Another world.

This

IV, 41, 42. Z., Pt. II, fol. 139b ; De Pauly, desirable at this point to collect the references to these It seems be no occur Gates which the text, so that there may throughout understand misin summary, are on these the subject. The points (i) It is through 50 openings of the mysterious heavenly palaces that the have is in Chokmah Word seen, to penetrates of Yod which, as we is one Z., Pt. I, fol. 13b; I, 79. There He Gate the (2) (\nBinah). Degree is the synthesis is the one of all Gates and which which into do we enter ; by this Gate and Degree synthesis of all Degrees Ib.y fol. 103b; One. II, 19. (3) This Gate is the glory of the Holy because Israel is in exile, and the result is that all the unknown II, 20. Id., fol. 103b; Gates standing are (4) The 50 Gates of Undershut. become for the whole Id., are or may world. salvation fol. 260a; II, 611. The I, Omissions; Gates Appendix (5) emanate Id., Appendix from or are referable to the side of severity. III, Secrets II, 723, 724. (6) It was that Moses owing to the evil Samael of the Law; Bmah. lb., Pt. II, fol. 115a; the 50 Gates of only 49 of could enter III, 443. (7) The union of the Father and the Mother produced 5 lights, to the 50 Gates Lights. lb., of Supreme which gave birth in their turn {o\. 122b, 123a; Sanctuary, 111,473. Assembly (8) The light of of the by 50 Gates. lb., fol. 137b ; IV, 37. us the Mother reaches above (9) He who devotes himself to the study ofthe Law opens the 50 Gates of by the He. to the Fl?*^ multiplied JBiftah, which correspond Jb., Pt. Ill, Moses fol.2i6a ; V, 548. (10) By such multipHcation attained these Gates. lb., fol. 223b ; V, 565. (11) In the absence of these Gates Israel would in the bondage Egypt. They have remained in the region are of always Mother, to the Mother below. who gives power called the Supreme lb., fol. 262a ; VI, 12. ^ II, 414. Ib.f Pt. I, fol. 204b;
^
"

"

"

"

"

"

"

"

"

"

"

"

"

251

T'he Secret Doctrine

in

Israel

the Mystery of Faith, so that Israel is one therewith.^ On the hypothesis that the Mystery of Faith is a sex mystery, the practice of perfection therein, on the terms already indicated, should give a title to the knowledge of Faith would of these degrees and thereby the Mystery pass into these seven
a

Probably of experience. perfect mystery degrees are identical with the seven ments firma"

are as we the purpose of which told elsewhere Faith.^ They is to reveal the Mystery are also called of is a kingdom to come seven palaces.^ There after that is called symbolically the end of the world ; it which
"

is

sacred reign, and this also is said * have seen Mystery of Faith ; but we
a

the advent

of Messiah

means

nuptial state, above as well as It has been necessary to make these citations ; but it will be seen that the most which they tell us is (i) the fact that there is a Mystery of Faith and (2) that
We it is concerned with the union of male and female. step further by the collation may take the question one final references. The with priestly garment of some

constitute the otherwise that perfect conformity in the below.

to

fringes ^ and the phylacteries on head and arms Mystery, because God is found the Supreme

designate

It is the Supreme them."' who wears A spring which flows unfailingly is another image of the in this connection the Mystery," and we shall remember forth the river which came sex-interpretation placed on from Eden to water the Garden in which man was created
"

in that man Mystery of Faith.

male and female and which into four heads. A became

"

symbolises the Mystery the union of male and

1 ^

afterwards parted and well fed by a spring also of Faith, because it symbolises female,^ and here again we shall
II, 217.
2

was

is The Feast of the Paschal Lamb Faith. Ib.^ fol. 135a ; IV, 32. of said " ^ ' Deut. xi, 18. Numbers Z., Pt. I, fol. 141a; II, 150. xv, 38. " 8 /^., fol. 141b; II, 151. /^., fol. 141b; II, 152.
to contain

Pauly, Z., Pt. I, fol. 205a ; De XIII, p. 165, note. See Chapter Z., Pt. II, fol. 134a, b ; IV, 30.
the Mystery

/^^ fQi^ g^jj

i^ 4^^^

"

252

T'he Mystery
remember ''garden

of

Sex

*' fountain of gardens,"^ the (2) the '* is inclosed" which my sister, my spouse,"^ " fountain ''well of living (3) the and (4)the sealed/'^ Whoever from Lebanon/' ^ contemwaters plates and streams

(i)

of image, and Shekinah.^

such Faith. ^

well is said to contemplate is said finally The moon know

the
to

Mystery another

be
a

we

that this luminary

is

symbol

of

all the evidence that the doctors of intention of communicating no under the formula which they used so often more than a broad and general definition of what their convention symbolised. We must again go further therefore, and the key to
I conclude the Zohar had
on
^ ^ lb., w, iv, 15. Song of Solomon 12. lb. ^ Z., Pt. I, fol. 141b; lb., iv, 15. II, 152. ^ As Ib.,{o\. 142a, b ; II, 157. I have by no means the exhausted to be implied in the formula_, I will make so much as seems references and follows : (a) That Mystery, a further selection as the Supreme which is is the law of the whole world is Mystery synonymous of Faith, with the " These are : and taught in the words : the three sons of Noah of them was the whole (Gen. ix, 19),as if the Zohar were overspread" earth indicating that the event in question marked in the mode a new epoch of Z., Pt. I, fol. 73a; I, 432. The Mystery (b) generation. of Faith is by Jacob. lb., fol. 138b ; II, 143. (c) Every word in represented Mystery because Supreme Scripture conceals the of Faith, all the works lb., fol. 142a ; II, 154. One based on equity and truth. are of the Holy is by implication the Mystery Wisdom lb., (d) The Supreme of Sex. fol. 150b; II, 193. Faith and all celestial sanctities (e) The Mystery of from lb., fol. i6oa ; emanate the union of male and female principles. II, 229. Mystery is that the world's One Wisdom Supreme (f) of issue from the union of Juda and Thamar, if there were as salvation must in the world which overwatched a secret that true sanctuary somewhere legitimacy II, 344. lb., fol. i88b; to belonging the line of David. (g) The union of the worlds above and below is of the Mystery of Faith. Ib.,io\. 206b; II, 426. in the Mystery (h) The Supreme concealed Law is the Secret of the Lord, and this is a secret of the Holy Covenant. lb., fol.236b ; 1 1, 533. (i)The Cup of Blessings comprises the Mystery Faith, which Mystery the four quarters the Sacred of embraces and /"^., fol. 250b ; II, 585. Throne. con(k) The Sacred Reign to come stitutes the Mystery of Faith union sanctified everywhere. meaning Pt. II, fol. 134a ; IV, 30. (1)The Mystery of Faith is to know "lb., lb., fol. i6ia ; IV, 100. As I have now that Jehovah is Elohim. omitted

"

"

"

"

"

"

"

"

"

"

"

that references explanation, the two be seen that they are

only

are

trivial

or

it is qualified

as

collections are quite clear as Supreme or characterised

obscure and calling for considerable in all respects adequate and it will to the nature of the Mystery, whether
as

that of Faith.

253

The Secret Doctrine in Israel

the
matter

before

us

will be found, under

another form

by the collation of two of symbolism, passages which from each other. It is affirmed ^ are separated widely that when the Tod is united to the He they give birth it is said : And to that river concerning which a river ^ forth from Eden Garden." to The water the went
''

other extract and female

"

tells

us

that from

meaning,

of

course,

the union of the male in the transcendence

"

The inference is men.^ all souls which animate it is or that the Eden-river is that of life, synonymously the river of souls,* and in this case we shall understand that
come

the Higher the Garden

is the place of Divine Nuptials, while the place watered by the river was which was have seen We this illustrated already of nuptials below. for example, in the by various speaking images as, higher degree by the analogy instituted between Shekinah Solomon,^ the tent of grace,^ and so and the Seed of
"

Eden

forth ; but the Garden

by the identification of ever, We left,howare not with womanhood.' for it is said inferences on the to mere subject, of the union of the Spouse elsewhere that at the moment forth from the celestial river.^ and Bride all souls came
in the lower degree
The have
1

one

is

"

the Sanctuary,
"

Lord,

established

and

the other
Pauly,

hands which Thy is the repose of man.

^
^

Z., Pt. I, fol. 95b ; De Gen. ii,10.

1, 545. It is said here that the creation of is an of the allusion to the Mystery

man

Male
*

III, 310. Z., Pt. II, fol. 70a; in the likeness of the Elohim Principles. and Female

letter Yod^
"

It is the river of life and of souls in the sense that it issues from the in the Supernal World as the organ the Covenant of regarded Sometimes semen this idea is expressed almost

superinexpritnabile.

literally. ^ Z.,Pt. II, fol. 66b;

as

lb., Pt. I, fol. loib; the tent of Shekinah,

111,292. II, II, where the Shekinah or as

is said instances: The Jerusalem above lb., Pt. II, fol. 65b ; III, 288. Is. xxiii,20, and to signify Shekinah. ' Synod Israel."/^., Pt. I, fol. 63a ; I, 369. It was of also the " forth male They II, 432. lb., Pt. I, fol. 207b, 208a; came and importance is of some female, descending This intimation confusedly. in the legend of the soul.
"

of Sarah is understood There herself. are other in tent be designated to a

tent

254

The
It is said elsewhere

Mystery
that souls
are

of

Sex

of male and female/ whence as a father and their bodies have when they mother, even learn also that all souls into incarnate life. We enter
is celestial region called Jah^ which As seen God.^ already, this explained to be the Unknown is for God Name that which the Propitiatory is for the
emanate

produced by the union it follows that they have

from

the

Tabernacle

"

female world sense the Shekinah

we can

summary below.^

of the male world above and the in what We can now understand Mother; is termed so often the Supreme

* to know also why it is joy of heart understand that Jehovah is Elohim and why the attainment of such is the knowledge with which the Holy One sends object have seen It is said into this world.^ we as man viously pre"

that this is the Mystery of Faith which is the It is said also that Eden synthesis of the whole Law. is the Mother watered above and the Garden which was is the Shekinah forth out of Eden by the river coming below, while the river itself is the Middle Mother or It follows that descent Pillar of the Sephirotic Tree.^
"

comcentral path which municates Kether and Malkuth. is the path It destined of Shekinah, and when it is testifiedthat she was ' from the beginning to suffer with Israel this means that

into

manifestation between

is by

the

the
a

nuptial intercourse
"

which
was

was

infinite and

holy

in

the world

period through what is termed of the shells, or the order of animal things. The physical is held to symbolise Shekinah^ sign of the Covenant
"

above, which hypothesi ex

pure, spiritual and holy for in the world below, descended into the region the Fall of man

See Z., Pt. I, fol.207b, 208a ; De Pauly, 1 1, 432, amongother places. 4 3 /"^., Pt. II,fol. 165b; IV, III. /^., Pt. III,fol.8b; y^^ V,23. ^ Z., Pt. II, fol. i6ib ; IV, loi, 102. " lb., Pt. I, fol. 26a, b; I, 164. ' It is said here that Shekinah Ib.y fol. i2ob ; II, 84. is the firstof all is affirmed also of Metatron. that is, which " /^., fol. 278a, b. The Faithful Shepherd ; II, 647. So also it is said,
2
"

as

have seen, we that the covenant lb., Pt. Ill, fol. 257a; V, 597.

with

Shekinah

will endure

for

ever.

"

"The Secret Doctrine

because

in

Israel

it symbolises the path of purification by which into the perfection of spiritualunion.-^ man may return We have seen Mystery of Faith is that the Supreme the union of Jehovah and Elohim, which union is the We have seen source also of all other mysteries. Israel shall become that when perfect, it will make distinction between no Jehovah and Elohim the male female. It with the female being neither male nor follows that the Supreme Mystery and the Mystery I have said one as also the and are of Faith are
"
" "

Mystery
Nature,

in the Divine of Male and Female of Union behind which I infer that there is a mystery of
man.

experience in Let us now

not

take another
a

quite in consonance it postulates as

eternal

legend of the soul which is things that have prewith some ceded, fruit of as continual generation

in union between the Father and Mother ^ in place of a creation of souls once transcendence and for all prior to the evolution of the created universe. follows is more in consonance That with the which Faith, and is in fact one of its aspects. It is Mystery of

the

said that at every birth new from the Celestial Tree.^ the legions of heaven are
^

created and detached to these new souls, increased,^ for which reason
souls are Thanks

here that in one I ought to mention place only of the text it is said in forming the prototypical Eve and placing her face to face with man, that it was intended that the union between male and female should take place manner as that of Jehovah with Elohim, or in the absence after the same Z., Pt. II, fol.258b ; De Pauly, fleshly and impure sensation. IV, of any This seems to me to a pre-natal an state, for things 292. 291, allusion
"

one thing and ; the spiritual unions are referred to their natures is another Nature own thereby their end ; the physical union and insures the perpetuation of species. ^ is the Hence it is said that man as male and female understood Pauly, Z., Pt. Ill, fol. 48a; De Elohim. synthesis of Jehovah and

must

be

have

"

"

"

134. ^ It is repeated Jah^ which is the

V,

source

also that all souls issue from the celestial region called It is called the Holy Spirit, and all of wisdom.
"

Ib.^ Pt. II, 174a ; IV, 129. therein. souls are comprised issue or men another version, those souls which animate fol. 70a ; III, 310. Who Him is called the Just. Ib.^ * /^., Pt. Ill, fol. i68a ; V, 434 and elsewhere.
"

According
emanate

to

from

256

The
the Scripture says : creature the moving
*'

Mystery

of

Sex

be understood that this Alliance, which is the union of Jehovah and Elohim, has below in the Covenant its correspondence between God
It should

of the and Eternal Alliance.^

Let the waters bring forth abundantly ^ that hath life,** meaning the waters in the Holy celestial river which has its source

and
**

man

on

the basis of circumcision

"

as

great postulate concerning purity. The ^ fowl that may fly upon And the earth,** because
the
moment

symbolising the Scripture adds :

at

when

heavenly region by many it is accompanied have of Life angels, who followed it from the time that it was detached from the Those who abstain from practising the Tree of Heaven.* *' Increase and multiply** diminish if it be perprecept : mitted figure, centralisation of all so to speak the celestial
" " " "

the newly created soul traverses Land the called "living** meaning
the

figures ; they arrest the course of the celestial river and Alliance.^ have seen defile the Holy We that this is Himself; a the soul of such a man sin against God
into the vestibule of Paradise and After this the world above.^ shall be repulsed from does the Zohar indicate yet again that from the manner will
never

penetrate

beginning of the sacred text it is concerned with the history rather than the external cosmos of man and, by inference, at large. with the history of Israel rather than of man
We
on our

part
as

higher
^
^

sense

position to understand it in a the catholic history of souls ; it is this

are
a

in

are the waters of Chokmah and Binah^ the Yod and the He form to or union, alternatively according of the another from Kether they are those waters the symbolism under proceeding Divine Nameya"^. of the presidency ^ Gen. i, 20.

Gen. They

i, 20.

in their

"

"

one place only and seems only semipoetical adornment. ^ Z., Pt. I, fol. 273a, b, Appendix I, Book of Brightness ; De Pauly, 11,641. ^ Ib.^ fol. 48a ; I, 278. The is exaggerated guilt of such abstinence in the prevailing manner Zohar, and if we to discriminate come of the we to this life in another thereon that the man returns shall remember do better. body and has the chance to

This

notion

is expressed

in

257

The
on

Secret Doctrine

in Israel

on the inner side though it is cosmic history of course This also is the construction the surface of the outward sense. Zohar, which naturally does not deny of the that on the literal side the first chapters of Genesis are

the story of creation ; but the vital or as if the one in the internal sense rests
"

palmary
were
a

interest question

of accidents and the other of essence. from the demons The souls of all Gentiles emanate are not which explained in the circumstances under Zohar.-^ The suggestion is sometimes that they are from the left side of the Tree, but the question is exceedingly
His Shekinah are everywhere obscure,^ because God and in the Tree of the Sephiroth^and though there is a sense in which God is allowed to have created evil,the position is by no means out. maintained with any consistency throughIt was leftfor late Kabalism to contrive itsown way

for which purpose it devised of escape from the difficulty, the idea of postulating ten Sephiroth in each of the four There is practically no worlds, as also in each Sephira. for this in the original text, though there is a warrant dividua trace septenary repetition of Sephiroth in the inof some Sephiroth, There was, however, the case of those fulfilled converted from Paganism to Jewry and who were
the whole law thereafter ; it was necessary that they should serve no be reconciled on all the planes or it would purpose into the fold ; and it was to receive them therefore postulated that after undergoing circumcision they entered separated from the under the wings of Shekinah and were They did not participate, in the side of the Demons.^
from the the contrary, that they come is neghgible, as anything is found that known to be is antecedently in the Zohar on the subjectof unbelievers The literal statement notwithstanding. worthless, all Secret Doctrine from heaven. is that human come souls setting contradictions aside Pauly, I, 664. Z., Pt. I, fol. 13a; De 2 is one There the right and the left side place at least in which into manifestation be two to seem out apart from any paths of coming Pt. I, fol. i6oa ; II, 229. Z., Sephirotic notion. 3 1,76. Jb., fol. 13a;
It is affirmed elsewhere, on Divine World ; but the question
1
"

"

"

"

258

The
world
to
come,

Mystery

of

Sex

full beatitude of the elect who were under such by their right of birth ; they remained like a chariot Shekinah, but the latter was the wings of for Israel, in which Israel passed higher, namely, into the Gentiles had no land of the living. The part in the
in the could not therefore return to it.-^ The that has preceded, view is naturally at issue with much in any important but the question does not concern us

heavenly Tree

and

sense.

the generation of souls, it is said that ^ there are three souls in the superior degrees ; the firstis Soul, which is unintelligible even to beings the Supreme

Returning

to

it is the soul of all souls, it is concealed eternally The second soul is the and all depends therefrom. female principle, and by the union of these two Divine
on

high

obscure and contradictory, but I have records are suggested that the Sephirotic Tree is really the Tree of Life, and there previously intended in which be a sense the Tree may of Good of the Knowledge being Evil is also Sephirotic in its attributions, the good the right and an moreover, and the left the evil side. Zoharic Kabalism recognised, The
averse

in analogy the title of Inferior Crowns, under with the the true Sephiroth. The salient allusions that are above, namely, follows : (a) There Crowns in ten are as averse are they are and ten infernal, for the as analogy with varieties of magic, all understood Zohar Black very properly recognises no distinction between and White in the occult arts. Z., Pt. I, fol. 167a; II, 257. (b) The Inferior Crowns Tree. Ib.^ fol. 177a ; are the same and ramifications of one
Tree

Crowns

"

"

as

things, for on that of God. a demoniacal /^., fol. 40b ; II, 189. triad in imitation of that Triad which is Supernal. inferior palaces corresponding There to the Palaces are that are (e) also like these in number. are Ib.^ fol. 245a ; seven they above and IV, 278. archies to the Hier(f)There are hierarchies of demons answering Angels forth. Ib.^ Seraphim to Seraphim, so of Blessed and The titles of the averse fol. 247b ; IV, 281. same are (g) Sephiroth the Wisdom as those above and so forth, all the qualities being illustrated lb., Pt. Ill, fol. 70a; V, 190. by their opposites. (h) It is said finally, is a further light on another has been under conand this which sideration
" "
" " "

II, 296. (c) The have seen we

of Correspondence obtains in these is modelled the Empire the demon of Ib.^ Pt. II, fol. 37b ; III, 179. There is further (d)

Law

"

"

"

"

"

"

subject

just previously,
right and ten upon of understanding way afifirm that there is

that the left,even

a

there be the modes have been otherwise * Ib.^ Pt. I, fol. 245a, b;

ten averse there are Sephiroth on the in the Holy World. is another Here as the right and left side in the Zohar, but I do not the references, yet if single ruling idea throughout have been not less obscure than they of expression Ib.^ Pt. Ill, fol. 207a ; V, 527. misleading.
"

II, 570, 571.

259

"The Secret Doctrine

Works
are

in Israel

as manifested to the whole world, even all human by the human are acts soul manifested of the The third soul is that of all holy souls emanatbody. ing from the Male in the transcendence.^ Female and for the expression The multiplication of symbolical modes

speculative doctrines is disconcerting enough is in tends to confusion, but the meaning and sometimes it happens, in the present instance. sense as no remote, in the firstplace the root-postulate belonging to We see

of the

same

that the union of male and female the Mystery of Faith in the Ineffable Persons causes conception and birth everlastingly is born is souls ; that these descend, ; that what One account says and that they are male and female.
"

that

of earthly marriage the souls must sort themselves out, each male soul discovering the female its companion before incarnation ; but this is so who was and crude that it is set aside tacitly, without, rough however, establishing any general law in its place. The implicit is of course that the male body contains a male
at

the

moment

and there is any body

soul

that the
an

soul

of

woman

which is above it.^ implicit can be recognised which is more Another to our that he who purpose abides in the true way will meet in marriage with the woman-soul his prewas which natal If he has deviated it may happen companion.^
"

in which obscure sense but is female to the degree

is female, though any soul is male to

that
^

the
Though

woman

predestined
been
no

to

him

is espoused

to

occasion to dwell upon it,seeing that I am theological views not of orthodox concerned with the maintenance or their opposites, I think that the reader has abundant proof in his is no hands by as a more this time that the Zoharic system whole from That Ain-Soph than proceeds which emanationist pantheistic. into the complete and yet comparative concealment manifestation of the Three Supernal from Ain-Soph^ be called an Sephi7'oth may emanation but as it is a question of Divine Essences, that is an orthodox view at its is In the present instance the symbol is one of begetting, which value.
there has
not

synonymous with emanation. Pauly, III, Mathnitin; lb., Pt. I, Appendix De ^ See on the general ib., Pt. Ill, fol. 283b,
^

subject
121,

II, 703. 284a; VI, 64, 65. III, Mathniiin;

Also,

n,

ib.^ fol. 43b; 703.

V,

120,

and

Pt.

I, Appendix

260

The

Mystery

of

Sex

another, but in the event of his repentance a time will come the alien male will disappear, thus yielding when In a scheme like this it is to her true mate.^ the woman obvious that there must innumerable it comes when
be

fatalitiesand be worked to

mischances
out

; among

others there is that in virtue of which a male soul will into this world without a sister-soul,and presumcome ably It is held that such a person will not vice versd. therefore have children, but in the marry and cannot

and proving worthy, he of his keeping the Law will find the means of rehabilitation in another earthly life. In the alternative case, he will be judgedunworthy It is part of the Divine Plan transmigration.^ of a new for the salvation and felicity that a sister-soul is of man
event not

up

permitted to remain the wife of another.^ The considerations with which I have been dealing lead to other dreams which are significantof the concern

another and higher side of the sex mystery. be supposed, to the union of humanity below according to the manner of the flesh being, at least in its consecration, a reflection of the Divine Union, union of souls in the world to come so that in the beatitude of the true region of life they should not to continue reflect the Supernal This is why, as we shall see, the work and its mystery.
that there

of Israel on It is not

should

not

be

an

union between God and the soul is in the sense of vision, indications of deeper stages. That there are though which is substituted is the union in heaven of souls who

have

been

espoused
^

being those who were earth ^ it When previously before the world began.
espoused
on
"

V, 64. question ib., Pt. Ill, fol. 283b ; De Pauly, ib., Pt. II, fol. 229a ; II, 503. this special point, ^ have seen We is not in itself desirable but that that reincarnation it is justifiedex hypothesi by adequate It follows from reasons. the That which that there is a less favourable above statement alternative. is, however, is embodied it is quite only a sporadic or casual notion, and out of harmony that goes before and comes with much after. ^ fully discounted in other places of the text. This is somewhat * It is a recurring subjectof reference and we see that the triad There are obtains here as otherwhere. (a)Pre-natal union ; (b) Union
on

See
on

the general

And

"

"

261

The

Secret Doctrine

in Israel

is said that the Blessed Vision is the sight of the Shekinah and the contemplation are of her Divine Face/ we

understand apparently that the union of sister-souls is It is said that in the under her eyes and in her presence. heights of heaven there is yet another union of two born inseparable.^ It is contemplated by of love and for ever
to

The way which those who have part in the life to come. leads to the Tree of Life, the Tree which is kept by the Cherubim and the Flaming Sword, is the grand Matrona herself. She is the way of the Sacred City, the way of the Heavenly Jerusalem, intermediary of communithe cation

between
she is the Powers are
on

things above and below in both directions : perfect Mediatrix, to whom all the Divine The intimation is vague, but as confided.^

in the risen life of the spirit. Two things are to and (c) Union hear nothing firstly,that we be observed, life the marriage concerning the resurrection, or in that state the perpetuation after of a wherein for ever between God to pronounce seems separation physical envelope far as all that is understood by mysticism so and man, respecting the ; but, secondly, following all the analogies, there can union is concerned
earth be

into the life of intercourse, doubt that the risen bodies will enter no because they are complete bodies. ^ Pauly, Z., Pt. II, fol. 40b, The Faithful Shepherd; De III, 189. But there are other references. 2 III, 229. lb., Pt. II, fol. 50b; ^ Powers lb., fol. 51a; III, 230. The Divine were same said to be Metatron, I will he became to Enoch whom entrusted concerning when following now that whatever we references, premising collect the only he nor his sex transformations think of neither and their meaning, may him were truly in the likeness of the Elohim any of the angels beneath The kind or species. chief and they did not therefore beget their own is charged follows : (a) He are as the government of the with points II, 161. Z., Pt. I, fol. 143a: (b) He sets all his legions in earth.
"

motion letter,

the power any presumably of a single letter in his name II, 705. is specified. Ib.^ Appendix III, Mathnitin; none as Ib.^ Pt. II, fol. 28a; III, 134. (d) This (c) He is the Serpent above. able is explained by ib., Pt. I., fol. 27a ; I, 171, which that he is favoursays

by

"

"

"

into a wand he is transformed or e.g. that of Aaron The he is against man. went (d) river which serpent to water (Gen. ii, 10) is Enoch, who is called the Garden out of Eden Eden Metatron, but it is the Lower otherwise and not that in the Supernal
to man
"

when
as

"

Moses

but

to Franck It is the place called Pardes, which name according lb., fol. 27a ; I, 168, 169. (e) He is to the in the Zohar. so used below. lb., to the cohorts that which is Samael cohorts above apparently he embraces He is called Server and Pt. II, fol. 42a; III, 191. the (f) lb., fol. 94a ; III, 377. (g) It is said that souls six directions of space.

World.
was

"

"

"

never

"

"

"

262

The

Mystery

of

Sex

the contemplation of Matrona sanctified nuptials below, into the higher is the path by which the elect enter so Pillar of the nuptials as if they ascended that Middle We can Sephiroth which is so often said to be she. proceed therefore to glance palaces for which the Zohar
is most their number the lower world they
enter

another question of those has a natural attraction, while When souls leave usually seven.
at

above, if they those which are

which

certain palace which is and therein carry the proper warrants, male are again united to the female, in
into
a

This union they radiate light as in sparkles.^ palace is said to be the throne of Faith and, I infer,is the

but it and from the side of Shekinah, proceed from the side of Metatron between does not seem as to be by the way male and of generation, " Man," and Young female. lb., fol. 94b ; III, 379. (h)He is also called lb., Pt. II., fol. 143a ; he who dwelt in the Tabernacle it was of Moses. lb., fol. 159a ; IV, 96. IV, 54. (i)He helped to build the Tabernacle. fol. 164a; IV, 107. (k) the Temple (j)He guarded of Solomon. "/(^., One. is the School of the Holy lb., Appendix The School of Metatron his III, fol. 287a; IV, 314. was (1)The curtain of the Tabernacle He is like Michael, for he offers lb., fol. 293a ; IV, 317. (m) symbol. lb., Pt. Ill, The Faithful the souls of the just to God. Shepherd, fol.
" " "
"

"

"

(n) There is an obscure suggestion that he may be the 29a, b; V, 81. Angel of the Sun, and it is said also that he draws tion milk for his purificafrom his mother, if she were in Binah as the Matrona and he were He has the Keys lb., fol. 64b ; V, 177. Son or Vau. the Begotten (o) lb., fol. 171b; V, 445. the exile, he has the (p) During of Heaven. he is the rambow, government of the House; and he is called Shaddai, lb., fol. lb., fol. 215b; V, 547. (q) He is old and he is again young. ; that is (r)He is the Man of the Lesser Countenance 217a, b; V, 530.
"

"

"

"

must remember say, he is the tenth Sephira, Malkuthj and here we down in which the Vau came to earth in union that there is a sense with the He final. lb., fol. 223b ; V, 565. (s)As otherwise noted, he is the lb., fol. 231a; V, 571. vesture (t)As noted also, he is to of Shaddai. if he were Shekinah days to the Sabbath as are that which the week to
" "
"

V, 381. lb., fol. 243b; (u) He is poor in exile activity and she rest. lb., is prayer. that is to say, in the exile of Israel, and his nourishment few minor allusions and one V, 51. I have omitted fol. 278a; a only Apart fantastic comparison the issues. tend to confuse would which I think that these intervention of the Enoch from the stultifying motive, tend very clearly towards the identification of Metatron extracts with the Son who is extended through the worlds below Atziluth, and who is not exactly in union with Shekinah and yet not apart from her during the
"

"

"

At fall and exile of the elect. times distinct from one another ; at times they union. end is complete 1 IV, 279. Z., Pt. II, fol. 246a;

"

are

perhaps found

are they generally together ; and their

"

263

The

Secret Doctrine in Israel

Yet another story of palaces tells place of its mystery. or us that there are four which are exclusive to women, holy mothers, but it is forbidden to reveal at least to During the day the females are separated their nature/
in union at night, the males, but the spouses are the lights of both dissolve and in their mutual embrace into a single light. The conclusion reached on this subis that blessed is the lot of the just, male as well female, for they shall all delights in the world enjoy
come.^
as

from

ject
to

the great mystery as of the subject, to which there are several testimonies. by bequeathed It rests on the witness of a testament
are

We

led

on

in this

manner

to

^ the Great that when the Holy One comes down into Paradise at midnight the male souls are united to the female ; fecundation follows from the joywhich they experience in the contemplation of God, and they

Rabbi Eleazar

bring forth other souls * which are bodies of Gentiles who will become Israel.^ But, almost immediately,
a

destined
converts

to

to

occupy the the Law of

different

manner

under the wings of Shebecause she is the fruit of the in just their intercourse and sends her into the body of from he or a convert that she where remains, and This is moment the convert acquires the title of just.^
comes
"

reserved in a of them takes flightand kinah, who embraces her

"

after born of celestialunions are the souls is converted one a man palace, and when
:

this is explained

"

"

" The fruit of the mystery of those words in Scripture : ^ There is, however, by the justis the Tree of Life.'' in which the Holy yet another testimony, a general sense

2 Z., Pt. Ill, fol. 167b ; De Pauly, V, 434. /^^ It is not clear whether this means the son of Rabbi Simeon. * I must not omit to mention that this is contradicted in The Faithful Shepherd^ which says that in the world to come there is neither eating nor
^

drinking,
"

that there the just as we have lb. Pt. II, fol. ii6a;
"

are seen

no
"

conjugalrelations,
'

is to contemplate III, 448, 449. lb., Pt. Ill, fol. i68a ; V, 434Proverbs xi, 30.

and that the beatitude the beauty of Shekinah.

of
"

lb,

264

T*he Mystery
One

of

Sex

effects the union of sister-souls so that they may engender other souls, themselves animated by those sacred forces which are above them.-^
The

fact that these passages are all less or is of no consequence ; the is

more

concilabl irreindicate

object

to

of beatitude in the world above, and they are fables belonging to the motive, inspiration all independent
the
nature

would and no one of the moment,^ have been more Son of the a astonished possibly than Doctrine, had he heard that they were to be collated and harmonised, were that possible. There few minor points which I will mention a are It is said that all depends on thought and at this stage. intention ; holiness is attracted by good thought ; but
or

casual

spur

defiles himself by thought, and he who at the fulfilling moment the act of intercourse with his wife of thinks of another woman the changes the degree above degree of holiness into one We that is impure.^ may Goethe, for the child the elective affinities compare of born of such union is called a substituted son : soul and
who
" "

he

body

are

held

to

be alike substituted.
rare

The

second

point

is that there are forbidden, seem

famine

are

case

occasions when relations conjugal Sabbath, and periods of on the in point : * the child born at such a season
even
"

will be from the side of the demon. the question of virginity by which That women.^ such a condition on
1

Lastly, there is I mean among earth should

be

Z., Pt. I, fol. i86b ; De Pauly, II, 337. I must however, except, conditionally at least, one other quality of to suggest testimony which seems that the way of the generation of souls has been always by conception and birth, following intercourse. ^ Z., Pt. I, Appendices III, Secrets Yet it II, 730. the Law;

of

on permissible occasion cohabiting with Leah, Jacob thought Ib.^ p. 731. as it is said.
"

would

seem

think of Rachel,

to

in because of another, though unintentionally,

threatened
"

Ib.^ fol. 204a;

as

II, 412, 413.

"

The
to

arbitrary, is involved.

usual, but Ordinary

according
sense

consequence Rabbi Simeon

that

seems

would IV, 23.

assume

the

supreme mystery regulation was

question of doing penance. "* lb,, Pt. II, fol. 131b;

265

The
considered
never
as

Secret Doctrine
less
as

in Israel
a

tolerable, much entered into heart or

The
only Zoharic

Doctrine.

title of sanctity, mind of any Son of the reference to virgins in an

exalted state specifiesthat the third among several legions is composed of celestialvirgins who are in the service of Matrona she is presented to the and adorn her when her maids King : these are It is a very of honour. simple transfer of
not
an

earthly image, but

souls.-^ the end

the legion does

consist of human We are now at

of

our

inquiry into the

in the text of Sex, so far as the statements are concerned, and that which remains is to determine followed by the early was the path which whether Kabalists may have led them into any experience of the

Mystery

spiritual kind that is implied rather than expressed in I will suppose that they followed the records before us. volved the counsel on which those records insist,and as it ina distinct mode of procedure in connection with

fact of life, to the insistence, as it seems indicate that in the experience of things the me, must had proved of practical service. In other words, method they had found that there is a mystery of nuptials of
an

important

which

it has

not

entered

into the heart

of

man

to

con-

ceive

in motives

the

of observe in this connection the pure offices of Nature,

"

ordinary ways desire.^ There

common the and under is one beautiful point to that their mystery lay within

who in respect of marriage ; they sought lovers not of the physical kind ; they were ^ on the quest of the ideal beloved ; they

Those

rants. under all the accepted warconceived it had already fulfilledthe

no

Law

new

way

at

white
not

heat

were

in

Pauly, IV, 23. Z., Pt. II, fol. 131b; De We that there is no lawful act of life and no law of must remember degree by the consecration be raised above its own Nature cannot which in all its authorised ways and or that the will of man of motive, otherwise be united to the Divine Will. places can ^ inward, spiritual and godly ideal, on More an correctly, they had transto have mutations accomplished which they dwelt, and by which they seem
^

below.

266

T'he Mystery
search of an bonds ; they
excuse

of

Sex

for setting aside old pledges and old were content they had ; with that which they made use of the elements which had been given already into their hands, like true craftsmen and masters. The outside our genesis of their practice is of course knowledge : it may be that those who sought to make all things holy in their lifehad sanctified by intention of the fulfilment of that Law their own which told them
to
"

increase and rienced and that which they expemultiply/' in its sanctification may then have developed subsequentl the sequence of theosophical speculations with be that they had been dealing ; it may 1 have which

teaching in unfrequented paths, something handed down from the past. 1 know nothing of written Zohar ; but I do know outside the records on the subject ^ that there is some which vestige of teaching in the East
come across

occasions, though I believe that it is concerned with the act itselfrather than with the fruit thereof, and it is not the kind of secret which the East keeps to itself exclusively. Two things followed
on
rare

is communicated

in respect of Kabalistic doctrine and practice. Marriage for the mystic Jew had become a sacrament, and I care to take supposing that it were nothing if scholarship
"

that the up the question should decide in its wisdom Zoharic notion of marriage owes mental something to the sacraCatholic Church. I the position system of the reject profor what my view is worth in advance and
"

"

"

think that it will be put forward ; but it would There has been no true. signify nothing if it were failure so great on the register of Latin orthodoxy as its consecration of marriage ; there has been nothing that

I do

not

is so

skin-deep, nothing so reluctant and half-hearted. It did a wiser thing, a greater or a truer, than when never it instituted the seventh sacrament it ever came ; how to do it is another question, having regard to all the
It is precisely the same in the same terms. of course
^

teaching

as

that of the Zohar,

though

not

267

The

Secret Doctrine

in Israel

conflictof interests, the so-called counsels of perfection, from the intolerable and melancholy burden brought over Theban deserts and everything that has been collected
into that strange edifice which is termed the Paradise of Palladius/ The result has been that after nearly two thousand years of so-called sacramental rites there is than nothing less consecrated either in the East or West
the offices of earthly marriage. the ideal presented in the Zohar
are

which puts a kind of ecclesiastical less or veneer over more was that something Here is the firstpoint, and the second in all abhorred. on the hypothesis, at its value, that simplicity is added the ideal did more than exist on paper and may represent
We are told by the the practice of a secret school. the records that the fruit of the mystic intercourse was begetting of children from what is called the Holy Side,
as

life-long consecration on the ceremonial of a moment

the

the other hand, stands for true and highest plane ; it is not

On

against the side of the demons, and I believe that this Kabalistic way was a of accounting for the literal fact that children born of such unions belonged to another to are meet with in the accustomed category than we or streets and byways of daily life all the world over, for that matter homes. to be familiar with in our own
"
"

They

children of Grace rather than what we call Nature, though Grace is only Nature better understood. is one There more : sequences of the personal conword in befell the Sons of the Doctrine which
were

hear life of espousals we their delineated nothing directly, but the claim is that they came to realise in their hearts as the general Presence Divine the They lives. were recompense of their consecrated
Budge: Garden The Paradise A. Wallis or of the Holy Archbishop Palladius Compiled by Athanasius of Alexandria; Translated Bishop Helenopolis Saint Jerome and others. out of the ; of Syriac. I do not wish to be understood 2 vols., 1907. as a making I speak chiefly of processes ; and atmosphere. sweeping condemnation There in which to rank with The are the text is worthy other respects Golden Legend. Dr.
^

E.
.

Fathers

268

The Mystery
not

of

Sex

; solitaries truly they a were of scholars in the city and along the company For them country-side, in village and in wilderness. sence was the world of Nature grace externalised ; the Pre-

ascetics and

they

were

not

was

about
manner"
"

them

therein, and
was

another testimony

his proper heart and found I conclude true the that they had mind. " It is not to meaning of the words : good for man ^ be alone," and that there is a very secret path in " ^ the joy of living honourably which with his wife
each in
"

which of them

one

they attained it after of very life and

may into

bring
the

the

completed

man

"

male

spiritual city of joy, great wherein is the joy of the Lord.* So the souls go up male and female into the world beyond ; if they are souls, they find one prepared that is everlasting begins in another, and the union
the
^

and female city of praise,^

"

light of God.
Gen.

ii,i8.

See page

238.

Jer.xlix, 25.

Is. xxix, 19.

269

CHAPTER
THE

XVIII
SCIENCES

OCCULT

Those

not

approach concerning the improbably assume

who

the Zohar
common
"

and

ledge general knowwill repute of Kabalism I have suggested it indeed

with
a
"

already

in

my

prefatory

remarks

that properly and magic of so-called occult science. speaking, to the domain his imperfections, the writings of Eliphas With all in England, should have is now Levi, who well known
storehouse

of

that the it belongs,

text

is

done
sources

much

of
the

this view, and there are When Postel William information.

correct

to

Sepher Tetzirah

and

so

made

concerning public knowledge are Kabalism, the magical grimoires, which far distance of certain a at very

of

other translated ning begina certain the literature of

a

vation depra-

Kabalistic

notions, in some

were

already extant To printed forms.

and

of the dregs
any
true

lees of from the tradition of Israel is unquessense tionably imputed ance. importan to place upon them undue ignorant They travesties of Hebrew contain

in manuscript and indeed describe these testimonies life and quest as holding in

angelical titles and things of this order. is no doctrine attached to them, no There practice in the sacred literature at reflects anything which be almost as large : it would reasonable at first sight to that the makers of grimoires had drawn suggest from Hebrew with some copies of the Old Testament

Divine

Names,

from the Greek of the Gospels or additions But Church. as a matter of the Orthodox beyond the literature on any side of its
270

the

Rites

of

fact,

there subject,

The
were

Occult Sciences
of
superstition in magical practice is in the power their root of

obscure

ways

among Divine

forth, which letters and so belief prevailed in Israel and is found in the Zohar. To it has to be admitted that, out this extent of
all proper

the Jews and Names, Hebrew

question of occult sciences Beyond connects this, and much with our subject. important more that is to say, from the mystic standpoint is the fact that the voice of the Zohar there
sequence,
" "

the

testifies in

to as the view conuncertain manner cerning its connections and derivations, held by magic, Sons of the Doctrine by inference on all and imposed those who might seek to come after them, following in This notwithstanding, we find here their path. may
no

the long sequence of debate that the same standpoint is not maintained invariably on specific details, and there are certain statements which might lend colour to an opinion that the root-matter of one

and

there

in

be may and another department of occult experiment found It is said, for example, therein. that there is known to a conthe holy thaumaturgists mystery cerning inhere in the the miraculous powers which
sacred celestial letters and that if these are written inversely, after a the extinction of certain manner, be brought Now it is the guilty can about thereby.^ be observed to that the celestial characters are not by human are those which the hand written with scribes, but the Great Letters, alive and givers of life, emblems of all intelligence and therefore endowed By the Zoharic hypothesis, they with understanding. long ago we saw as existed before the creation and
are
"

"

The concerned therewith. explanation this fable is that, for all the sages of Israel, of must thought pass into expression, because that which is done in heaven be done The must earth. also on Sons of the Doctrine must reflect therefore in their
one

of them

was

Z., Pt. I, fol. 67b ; De

Pauly,

I, 398.

271

The
hearts
on

Secret Doctrine

in Israel

the Secret Doctrine, as the Divine Thought was turned upon itself in the eternity which preceded but it must into expression, because creation ; also pass formulated, and this expresat length the creation was sion into record by means letters. These enters are of further the elements by which the world of that Law was made, and the use of their reflections on earth instance of accomplishing below that which was another
is performed thaumaturgists

the
not

and I suppose be no persons there can question that be understood must allegorically,though
the
story,
to

purpose told in

After what manner the holy brought down the celestial letters for under consideration, or for any other, is
on

high.

that

for

sane

explain after what

manner

"

meaning exceeds my was that the Zohar

purpose.

For

the intimation I am not posing proas the unexpressed the rest, I am certain

to the adepts of magical unknown here some workings ; it reflects there and practices in Jewry and the Talmuds a source are which obtained of sporadic information to those who would pursue the

subject.
general thesis of the Zohar is that the science from the sages of the East,^ and as it of magic came is said by the Scriptures that the wisdom of Solomon surpassed that of the Egyptians, as well as of all the from East,^ it seems be understood to that he drew The
in respect of occult science. The superior source, intention is not, however, either to exonerate the science king in this branch of his learning. to or the justify He it when he fell away from to have seems pursued
some

but justice,

it

was

Temple
1 ^

then

otherwise he beheld

during
wisdom

the building of the face to face and

Pauly, II, 478. Z., Pt. I, fol. 223a ; De It is very difficultto understand I Kings V, 10. the purpose of the Shekinah Zohar Somehow in this reference. his teacher, but it is was See Z., Pt. I, the question is scarcely worth pursuing. not certain, and
"

fol. 223a, b; 11,478-481. ^ lb., fol. 150a ; 1 1, 190. have We be quoted here.

There
seen

is more on the subject which need not in our that study of the Deluge- Myth

272

The
had
no

Occult Sciences

That of the Egyptians need of the occult arts. because is regarded as the lowest of all,^ presumably the subjugation Israel is said to have been its chief of it failed in the end therein. It was not, and

object

however,

trickery ; the wands which changed into serpents became actual serpents, not only in dream devoured or them which vision, and those of Aaron The Egyptian were masters actual in like manner.^
mere

had

of magic, corresponding to or the averse evil Sephiroth^the Inferior Crowns,^ which In virtue of his communications rule in all magic. himself was the abyss, Pharaoh with skilled more highly in occult practices than any of the magicians he employed.* have seen Abraham drawn was as we into Egypt he first went in this direction, and when for the profound it was study occult of Egyptian
acquired
"

ten

degrees

"

as not science, though became who attached

one

who thereto.^

was

seduced

nor

one

He

of evil only to reascend towards regards the later children of the East and their wisdom, in which himself a Abraham was there is a sense fountain of knowledge, for the presents made by him
secret to
a

penetrated the good.

the As

the children

medley occult arts, which of were deteriorated in the course taken eastward and is therefore a vestige of of the centuries.^ There but it is combined truth in the eastern wisdom, with

of his concubines true knowledge and

seem

to

have

been

; it existed also during the patriarchal age. magic is older than the Deluge in the world and by the aid of his idols Laban was the greatest magician Ib.^ Pt. I,fol. 164b; De Pauly, II, 243. learned all that he wished to know. " ^ Z., Pt. I, fol. 223b : II, 481. It is designated name of under the the maid-servant seated behind the mill." 2 III, 134. lb., Pt. II, fol. 28a; " 3 fol. 30b ; III, 145. Jb., fol. 35b ; III, 171. lb., All the streets of full of magicians, in each house Egypt found to be were were and belonging to the works of magic." articles * lb., Pt. II, fol. 37b : III, 179. Also, fol. 52b ; III, 236. 6 lb., Pt. I, fol. 83a ; I, 478. * L6vi makes See my a Eliphas great point of these "presents." See also Z., Pt. I, fol. 133b ; The History Magic, p. 48. rendering of of II, 127.
"

273

The
impure

Secret Doctrine
source

in

Israel
magical power, individual persons,

The magic. be it may howsoever

is the

derived

of all through

and the

is the impure first serpent, who spirit, this spirit the theory is that in order to attract by defiling themselves, begin must magicians

The workings apparently by sex acts against Nature/ by the fact that the impure facilitated are spirit bestows himself for nothing, so that the path to the The heights. abyss looks easier than the path to the is not fortunately the Secret authority for this statement Tradition in Israel but a book of magic said to have by the demon Asmodeus.^ been transmitted to Solomon Spirit demands a It affirms also that the Holy price,
The Zohar is high. and the cost fication of effort for the puriexplains that this price is one be heart and soul, that the aspirant may of of serving in the tabernacle of the made worthy of the art is defined at present state spirit. The it is said that magic has the end of the Zohar when In other words One.^ been abolished by the Holy
must

be

bought

that

is always above magic, which prevailed faith, this being friendship with God, whereas namely magic is friendship with the demon.* for The term magic is sufficientlygeneral to answer has
^

Z., Pt. I, fol. 125b;

De

Pauly,

II,
10.

100.

Ib.^ Pt.

II,

fol. 128a;

the Grimoires

of

creature

must

concerning gives nothing be satisfied

in opposite is taught it is said that this kind evil spirits,of whom for exis evoked, Whatsoever for nothing. ample,
IV,
The very

on

its

own

hidden treasure, a coin must some in securing it. " ^ to disappear One, blessed be He, has caused The Holy magic in order to prevent thereof, men, from the world, the seduction under Pt. Ill, fol. 299b ; VI, 128. They /"^., God."" from forsaking the fear of I observe that Parisian occultism, are the final message of the text. its futilities, false-seeming and ignorant ascriptions respecting after all

ing part; if it be a question of obtainto the fiend who be thrown assists

discreet silence since the publication a Kabalistic magic, has preserved language. Zohar in its own of the * unIt is said that Pharaoh was lb., Pt. II, fol. 52b; III, 237. acquainte doctrine had found no confirmation of the with this truth and that the Divine Name Jehovah, as formulated by Moses, had dominion
over

the whole

earth.

274

The
the
rest

Occult Sciences

of of the things included in the department extent occult science. Astrology stands to some apart, it is a it is perhaps for this reason that of and
distinct and particular condemnation. it is a lying science, understood future events order of the human The
as

thesis is that prediction

subject

of by the constellation rising at nativity, and the consequent pretension that the birth exercises an day, hour and minute of each man's God directed Abraham influence on his future.-^ When a to look up to heaven, it was counsel to forsake astrology,
predicted apparently that he would die without children, whereas God promised him a posterity in this matter less numerous not than those stars which The seemed to have been in combination against him.^
this having

the

point is, and it appears fully elsewhere, that Abraham in Egypt ; that he had studied astrology, presumably in fact, was was told to neglect the study and wrong be have faith in the Divine Name, son a when would When it is said in the Scriptures that given to him.^
in contradistincbelieved in God,* this means Abraham tion from the testimony of stars, and this faith was for righteousness. At the same imputed to him time it is not denied that many indicated by the things are
course

of the

stars

them

according to ; admission in respect of the subjectanother says that, the times when old book, there are according to an is hollowed, and souls born at this period will moon be overwhelmed with sufferings and poverty, without

in heaven, but the Holy His will.^ This is one

changes aspect of the

One

reference
^

to

their personal deserts.^

Pauly, I, 458.
" "

On

the other hand

'

lb. lb. lb. " When it is said that the moon lb., fol. i8ob, i8ia ; II, 313, 314. is is that it is sometimes hollowed, the meaning waxing and sometimes lb. the wiles of the old serpent. waning, through ' is another point : the ancient and prevailing connection There of by the Zohar, which holds also that angels and certain stars is admitted manner that does not transpire this angel succeeds angel, and in some
"
"

Z., Pt. I, fol. 78a ; De 1, 514. /^., fol. 90b;

275

The Secret Doctrine in Israel

those who come is full will
incarnate life when the moon enjoyall earthly prosperity. The Zohar case the souls are those whom explains that in the first the Holy One loves the most and allows to suffer in this world, so that they may be purified from stain.^ This notwithstanding,the lunar intimation remains by the hypothesis. correct and astrology isjustified The of subject occult science suggests that of information demonology, as to which there is much scattered throughout the text, and it may be well to summarise the doctrine concerning demons and the rest of the evilspirits though I have dealt shortlywith the subject of when concerned with the fall the angels. Speaking the evil spiritis a serpent and he who rides generally, on the serpent is Samael.^ The wife of SamaSl is that adulterous woman who seduces the world.^ Itissuggested that demons existed prior to the creation of the world, in company with all other a time when and there came they were authorised to maleficent and impure spirits, go about the world and ravage therein.'* Their abodes in ruins, in great forestsand in deserts.^ They are are all emanations from the serpent and this is why the evil ^ These are apparently one spiritreigns in the world. class and another are the scourges, or demons already engendered during those years mentioned, which Adam when he was in separation from his wife.'' A third class arises from the fact that when the soul is apart from self the body during sleep the impure spirit may attach itto the latter, or in other words, that female demons may cohabit therewith.^ They conceive and bring forth

down

into

"

temperaments under the ascendant of that putative fact places human happens to preside at birth. It will be seen that constellation which seem to be denied, rests do not the principles on which astrology and that the "lying scierce" is the attempt to calculate the influences The authority in the present instance is The and predict thereby. III, 191, 192. Z., Pt. II, fol.42a ; De Pauly, Shepherd." Faithful 2 1 /^.^foi. 35b; 1,221. lb. * "^ See Chapter VI, p. 86. lb.,fol. 169b ; II, 265, 266. ' ^ 6 See Chapter VII, p. 103 et seq. lb. lb. " Z., Pt. I, fol. 169b ; II, 266, 267.

276

The

Occult Sciences

in Such demons are children as a result of the union. but without hair on their heads.^ the likeness of man It would or people having holy appear that holy men, souls, are not less liable than others to be thus defiled in
the body. whether these three categories to some those of the Mishna, of whom correspond like men are and others are resemble angels while some beasts.^ They are to occasionally versed in comparable the oral law for the better misdirection of mankind.^ hierarchic Another account many says that there are Every degrees in the kingdom three of the demons.
not

I do

know

groups
or are

chief placed in charge of one other nation of the earth.* These chiefs in their turn overruled by superiors entrusted with the direction
have
at

their head

of the stars, so that each nation is indirectly under the influence of a certain star, which, it will be seen, is another Hence the destiny of one nation astrologicalintimation. The reign of these chiefs is never like that of another.^
down shall Himself come Most curious of all is the intimation that if these degrees or groups are disintegrated a there will be found at the centre sacred kernel which draws all, even the impure side."^ Having regard to the consideration allotted to the
will continue tillthe Holy ^ and govern here below.

One

it would interpretation of dreams by the Old Testament, the possibility, surpass expectation if the Zohar rejected to more especially with the authority of the Talmud

support
1 ^

the affirmative view.

It does

something,

how-

Z., Pt. I, fol. 169b ; De Pauly, II, 266, 267. description of the Infernal Hierarchies according to the exact from the Zohar but because borrowing Grimoires are not that they the of images is restricted. province ^ in Goetic Theurgy is supposed So also one to give of the demons divine. true answers things human respecting and * Z., Pt. I, fol. 177a; 11,296. ^ /^., fol. 177b ; II, 297. * It does lb. This has been mentioned previously in other terms. to differ from the doctrine of Latin theology. not seem ' is realised in another The it is logical consequence place, where be lost utterly. never that this vestige or kernel can said
An
"

277

The
ever,

Secret Doctrine

in Israel

They are the gross reduce the rank of dreams. form of that which the soul sees it is separated when from the body. The soul then discerns things as they actually are, while the body perceives them only in a
to

form

corresponding
as
an

to

its

own

degree.^

Every

dream
^

admixture of truth and falsehood ; is curious thesis of all is that a dream it ; realised according to the interpretation placed upon the should this be favourable,^ favours will overwhelm he will be weighed but in the contrary case down man, is regarded but the most is that the word governs,^ and it by adversity. The reason be disclosed to any one follows that no dream must by There are in all three the dreamer is not loved. whom dream, vision and prophecy ; the greatest of degrees
"

these is prophecy.^ Now it so happens

to seem we which is concerned Latin-writing Europe rived deand which was from him into the theosophical system of Jacob is a doctrine of Kabalism, and though the Zoharic Bohme,
" "

that the Doctrine of Signatures, of hear first in Paracelsus far as so

few and far between in respect of actual allusions are definition, they enable us velopmen with the aid of their deto conclude that the book-knowledge of Paracelsus, at once included some vast and confused,
"
"

from reflections of Hohenheim,

^

Zoharic there

sources. are

According

to

the sage

elements
^

science of

elements and the signatures

signatures of exists, and it

II, 367. Z., Pt. I, fol. 194a ; De Pauly, 3 lb., fol. 183a; II, 322. lb., fol. 183a; II, 323. * I think that this is the only place in which definite, overlb. a ruling is attributed to the formulation in speech, apart thought of power Names like Divine from are to be those words which supposed is probably The preter dream-interthat the explanation essentially potent. in a kind of prophetic was this is to be distinguished state, but
2
" "

from the ceremonial use and magical it is said of the pre-diluvian sorcerers book, it was contained in their secret

and
^

the desired things were lb., fol. 183a; II, 323, 324. PhilosophicE ad Athetiienses

for example of words, as when that, with the aid of the mysteries for them to utter enough words lb., fol. 76a, b ; I, 449. accompUshed.
" "

"

Liber

II, Textus

x,

p. 247.

278

The

Occult Sciences

at his conception, how teaches how heaven produces man Stones, herbs, seeds, also he is constellated thereby.^ known by their are roots and all things whatsoever being discovered signatures, that which lies within them thereby.^ In respect of man, signature has three species,
are which The Zohar

chiromancy, physiognomy has a good deal to tell us

so

and
on

proportion.^ the first two,

while it has a supplement, and hair.* I do not

to

know

those artistsof our own ; but it is desirable to point subjects consciousness of Kabalistic doctors

appeal

to

acter speak, concerning charhow the findings would day who deal in such
out

within the no such things were matters of part of the decried occult sciences ; they were observation arising from that doctrine of correspondences following which obtained in all directions. I append the tending particulars, gleaned from there and here, without prethat
" "

rence points of concurbases, with later readings of character on the same I should expect that or whether they diiFer therefrom. the Zohar would be found peculiar to itself here, as in important matters. more There are seven considerations regarding hair and the

to

know

whether

they have

"

dispositions indicated thereby: (i) Hair which is crisp frizzy and inclined to stand up signifies a choleric or like the hair, and such a temper ; the heart is tortuous person should be shunned ; (2) Straight and silky hair
"

is usually that of a good companion, one who succeeds in is prudent reHe business if not undertaken spectin alone. but cannot hold his tongue supreme mysteries,

about
^

matters

of daily life.
AstronomicE

(3) Hair

that is

coarse

and

Alia^ p. 666. : Interpretatio Signatatn Probatio^ p. 669. ^ De Massa Ib.^ s.v. ex et Materia factusest^ p. 666. See qua Homo See also my Hermetic Vol. II, Geneva Opera Qjnnia^ and edition, 1658. The Vol. II, pp. 268, 294, 305, 295. Writings Paracelsus^ Alchemical of length de signatura Kerum treats at considerable 9th book De Natura

ExplicatioTotius
Ib.^ In Scientiam

"

rerum
*

IH)

naturaliu7n. The general references are to Z., Pt. II, fol.70b to 78a ; De 311-328, and ib.,fol. 284b to 288b ; IV, 312-315.

Pauly,

279

7he

Secret Doctrine
who

in Israel
fear God, having but does

straight signifies one He evil knowingly.

reaches
an

does

not

black and glossy hair will succeed in material things, but he must (5) The success work alone. of a black and dullis rather of an intermittent kind, and he may haired man
advanced
man

will become (4) A age.

better, however,

if he

associates ; should he take to Law, he will make the study of the Holy progress therein. (6) A prematurely bald man will do well in business ; but he will be crafty, avaricious, hypocritical

quarrel with

his business

makes a pretence of religion. (7) A man bald in the natural course who of years will grows undergo great changes otherwise ; if he has been of good be bad, but he will turn conduct previously, he will now

and

one

who

into paths of virtue if he has been furnish particulars, but dare not

so

far

an

evil liver.

referable
Since
some
"

to

trary and arbiletters I will add the of sacred under that certain alternative readings at a later stage do not endorse them entirely ; but from this secondary account hair ; on I will draw only a decision in respect of auburn
reserve
"

mysteries belonging to of the conclusions are

these ascriptions are letters. certain Hebrew

a

little hard

the understanding that it is curly, the head which wears it will fear sin, will feel compassion for all in misfortune at heart as and will have the welfare of others as much its own.

Physiognomy
some

is a larger

length, I shall be content with a few typical examples. forehead is low and jflat The man acts whose without thinking, is fickle in notions, believes himself is like a His tongue wise and understands nothing. biting serpent. forehead which
The
are

and subject

being

treated

at

man

not

who has deep wrinkles on in parallel lines, and which

his
are

replaced when he speaks by parallel and less deep wrinkles, is to be shunned circumstances, as he seeks under most nothing but personal interests and will keep no secrets.
A

large and full forehead denotes the best kind

280

of per-

'The Occult Sciences

sonality, capable of acquiring knowledge with the least pains and successful in all search after spiritual felicity. In money time and questions he may succeed at one

failat another, but he is not solicitous regarding material things. The man with blue eyes has a tender heart and one that is free from wickedness, but he follows his own
done to ends and is careless proportionally about wrong He seeks pleasure but not of an unlawful kind, others. yet if he should fall into evil ways, he would remain A man is touched with therein. with green, shining eyes madness, believes himself superior to others and lets them

it ; he will not prevail against enemies, and he is inapt for the Mysteries of the Law. A man with clear but yellowish eyes is passionate, though often sympathetic is he cruel in his towards the sufferings of others ; yet keep secrets. A man anger, and he also cannot with dark grey eyes will succeed in the Mysteries of the Law, and if he perseveres in its study he will make steady progress he will also prevail over his enemies. therein ; The distinctive marks of the countenance are modified by conduct, and differ from the general inherited types, which correspond broadly to the four living creatures of Ezekiel's vision. There are those which are distinctively
know those which are leonine, bovine and in aspect like are that of the eagle. There also four types which are said to be imprinted by the soul, being : (i) that of the is distinguished by a small horizontal virtuous man, who
on the leftbeing bifurcated either temple, the one and crossed by another small, vertical vein. (2) That to his Master who returns of a man after leading a bad life. He is repulsive at first,but one is finally drawn towards him ; he does not care to be looked in the straight face, because he thinks that his past may be legible ; he is alternately pale and yellow. He has one vein descending from right temple to cheek, another under the nose These the left cheek. and this joins with two veins on last are united by another vein, but the last will disappear

human,

vein

on

281

The Secret Doctrine

when the
man

in Israel

virtuous life. (3) That has fallen off completely from the who of a man good He has three red pimples on way. either cheek and faint red veins beneath them : should he be consome verted but the veinlets vanish. the pimples remain (4) That of a man has been incarnated a second time, who
to
a

is habituated

on repair the imperfections of his first sojourn earth. He has a vertical line on the right cheek, near the mouth, and two deep lines on the left cheek, also vertical. His

to

bright, his health is poor, and the cutting his hair and beard changes his appearance comof pletely. Thick lips are those of the evil speaking. If a lower lip is cleft the person will be of violent medium Unusually large temper, but he will succeed in business.
eyes
are

never

ears

are

sign of stupidity and

small

even

of tendencies
ears

to
are

mania

; persons with very

in mind and yearn awakened I need some indulgence for bringing in these details, and I will forbear from dwelling on chiromancy, except believed to shew to say that the lines of the hand are forth great mysteries, including those of the fingers.

and well-shaped for knowledge.

On
who

the contrary I might know if I omitted to hairs

not

be forgiven
a one man

by

the

few
two

certify that
shoulders is

with who

great

between

the

swears

The without ceasing and to no purpose. presence of hairs is the sign of a happy nature. To make three such has been guilty of an end of these fantasies, he who adultery
an

and

has

not two

done

excrescence

with

penance hairs, below

is identifiable by the

repents, the fall oiF.

swellings will remain

but

If he navel. the hairs will

Hereof is the Zohar when it makes an excursion into by-ways beyond its province, and it is likely enough that those who take palmistry and seriously physiognomy from their will regard the indications as worthless, even It is none The lesson concern. standpoint. of my own in general concerning the occult sciences is another matter
282

The

Occult Sciences

to the text for righteousness ; it stands also and it counts better in the context be made to appear than can much herein. For the rest, even it says that they are when deny the arts ; they come lying, the Zohar does not from the pit and are deceptions belonging to the pit, but

is the greater vagrant trickeries. There to eschew reason them, and the work of condemnation has more than philosophy behind it ; there is the sense mystic of the essence and truth of things. The Book of Secret Law in Israel puts forth its arms to draw those the for whom it was the Academies written, among and Synagogues of the past, from the world of pictures,

they

are

not

wherein
one

the images
upon

posed of mind are multiplied and superanother, into the inward ways of thought,
"

in processes of silent prayer and refuge, where the mind is released from images and the contemplation Glory of the Indwelling Presence is understood and seen in the heart.
to
a

true

"

283

CHAPTER
DEVELOPMENTS

XIX
LATER KABALISM

OF

The
at

by Rabbi Moses de Leon circulation of the Zohar he being its conthe end of the thirteenth century cealed
"

author,

according
as as

proved
they
came

unquestionably

of Israel
to

it was

section of opinion great a surprise to the community to the Christian scholars when
"

to

one

of it later. I speak here with a qualification first information concerning Zoharic because our from Picus de Mirandula to MSS. us comes towards the end of the fifteenth century and we have seen that his
know
was

tian the firstvoice which testifiedto the presence of Chrispositor elements therein. On the other hand, the Jewishexbelong to the sixteenth century and later ; but

of those who are of repute, and if any one wishes to there are the great rabbinical go farther into the matter biographers to tell of things unprinted which are among the treasures of of the Vatican and other libraries Europe.^
I speak

Speaking
impetus

generally

"

as

I have

of studies in both So in the Cremona editions of the Zohar. and Mantua be said that far as the records are concerned, it must not there is a very large literature on either side ; but a few to sons the wonderful memorial of Israel had recourse
with
^

mentioned directions

the elsewhere be sought must

"

as

much

zeal

as

Mirandula

and

his

successors.

Btjxtgrf bibliographies important are : The most (i) Johannes or dine Bibliotheca Rabbinica novo disposita. 8vo, Basle, 1613. aiphabetico Magna De Rabbinica Bibliotheca : : Scriptoribus et (2) Bartolocci Folio, Rome, : Rabbifiicis^ ^ vols. (3) Imbonatus Scriptis 1678-92.

Bibliotheca

Latina-Hebraica

(a

sequel
was

to

No.

2,

by

the

Bartolocci's work, most of which O. Christoph. Rome, (4) 1694. 4to, Leipzic, 171 5.

Wolf

published posthumously), Hebrcea^ 4 vols. : Bibliotheca

editor of Folio,

284

Developments
To

of

Later

Kabalism

the Kabalistic Jew it ofFered an illimitable field of development and the indulgence of that particular sort dear to his heart of metaphysical speculation which was

There could be no greater opportunity, the period. for I have indicated that the Zohar assumes throughout less perfect familiarity with the chief heads a more or therefore concerned with of its and it is not
at

The presenting a formal system of the Secret Doctrine. later Kabalists provided that which was wanted there and heads, with the help of any flotsam here out of their own

subject,

passing and jetsam of theosophical reverie which was from from mouth in and about the Academies to mouth know We Sapeth to Beaucaire. that about the middle of
in Jewry,claiming the eighteenth century two sects arose as their authority in chief. One was the sect the Zohar 'Hassiaim^ which the Talmud, of Pietists or New
zealous in the with external forms, and was Prayers, as recommended by practice of Contemplative ledge the Zohar to those who are in search of inward knowIt was incorporated concerning Divine Mysteries.

rejected

together

for the quest of perfection along these lines. Solomon has left some Maimon particulars concerning the vagaries followers of Israel Baal of these enthusiasts, who were
Shem, and its vestiges
were

to

be found

in Poland

at

the

middle
sect
was

The second was the of the nineteenth century. Zoharists who belonged to the same It country. of tianity. Chrisestablished by JacobFrank, and it embraced

because they shew the I mention these matters, kind of influence exercised by the Zohar at one period in a particular locality. Of its secret influence on remote

continental Jewry, in places like Galicia above all, we know, so that the later developments shall probably never of Kabalism are without adequate records. There is,however, no need to burden this study even
summary with a comprehensive of the contributions of the sixteenth and seventeenth centuries to the extension I suppose that to all and understanding of the Zohar.

285

The Secret Doctrine

intents and purposes in on the subject my
I have

in

Israel

said that which is needed The most previous work. notable on the four worlds, the expositions and variations are Sephiroth and the mode of their distribution, the soul
in respect of its various return and the sequence connect with the idea of
on

the places of its emanation parts, the regions to which they

and

of of
and the

speculative
sex

reincarnation.

which

theses which I have met with nothing be said to carry the can
one

the mystery

except
concern

for
was

contribution

by

Isaac

subject
de

further,
Loria^

been

important

slight therein. developments on

Wherever any
matter

there have they have

already in the annotations, and they stand at appeared In respect of one their proper value. and all I may believe that there was a floating say that for those who tradition preserved among the doctors of Israel and

transmitted

mouth, it will be advisable that they should not regard the later Kabalists as having As I have indicated, reduced that tradition to writing.
mouth
to

from

reproduce current If the to they added their own. which speculation had ever been reduced into what debates at Salamanca
"

that which

they may

have

done

was

to

Fraternitatis R.C. calls "a true the the Fama memorial," later Kabalists supposing that they had been admitted to the conclave a might have made contribution which would have been within the law and the order in respect
"

"

of the rule of debate, and this is where they stand within have I found that they their particular subject nor ; a higher claim, all their contentious voice of certimake tude
notwithstanding.^
Rosenroth, who in the preface to his of this only through literary remains a list of the Loria as collected by second volume gives drawn R. Chaim into six volumes, There 200 Vital. are nearly sections been printed, except in so far as they but I believe that they have never incorporated himself. See Rosenroth by Rosenroth Kabbala : were Secundus^ Toinus Pars Prinia^ pp. 10 et seq. Denudata^ * The worship of intellectual heroes to have a seems reached zenith in the schools and sects of Kabalistic Israel. For example, the adulation Simeon, freely, offered by his disciples to Rabbi and by him accepted I know
"

286

Developments

of

I^ater Kabalism

I have drawn very is one There on subject which little from their testimony, and it is of this only that I length feel called to speak at some the ground, if there be need to confess it, being that of previous silence an there was occasional opportunity rather than when in what there is left to say. It is essential importance
"

the question of the Revolution of Souls, which was treated So far as his repute at great length by Isaac de Loria.^. being that of the is concerned at his particular period he was indescribable century of almost seventeenth
"
"

occupies of his literary memorials Denudata^ which also a considerable space in the Kahhala in the hundreds incorporated many of Loria extracts alphabetical apparatus which constitutes the bulk of the
lustre.
The
account

The treatiseentitled T)e Revolutionibus Anifirstvolume. is given in its entirety, and it is from this that my marum points are drawn. The

admixture of good fulfil many to revolutio and obliged Two before we things attain reintegration. followed, being (i)the necessity that man rate should sepagood from evil and then (2)reintegrate the good by the These dedications were accomplished part. perfect keeping of the Law, but this had to be done in
we are

sin of Adam evil, and hence

resulted in

an

Moreover, the Law must thought and word and deed. be studied according to its literal,allegorical, anagogic has and the soul who and mystical or Kabalistic sense,
or more of these neglected one again to earth till he has become two are all.^ There modes of

again and in each and proficient one return, of which is

blasphemy. particular
e

must

return

through extravagance almost doctors teachers other and within influence. ^ De Revolutionibus Animaru7n^

passes

to

The
measures

same

befell
of

the

their

Loriensi^

Pt. Ill, Tract 2. is no authority in the Zohar, which this there at least in one limited possible incarnations to three. It seems been to have place life supposed, rather roughly and broadly, that the moral failings of one not students of the would be put right in another, and those who were
^

data,

rarissimo Secundus^ Tomus

et viagnce

inter

manuscripto JudcEOsaucioritatis. Kabbala

" "

translatus

quodam Denu-

For

"

287

"The Secret Doctrine

in Israel

Return.^ It called Revolution and the other Embryonic ^ is the state of Revolution when a soul enters a child at the time of birth and suffers all whatsoever that may afflictits body until the death thereof. The embryonic is that of a soul who enters into a man already born it may be The as into the world and of adult age. analogy which is instituted is one of the sex-order, for it is said that when a soul enters into such a person it is
state
" "

like entering the body of a woman has conceived : who it is this correspondence indeed which accounts for the tion fecundaconventional name ; and the state is like a new taking place in the adult man, who receives a new soul in addition to that which is called his radical soul.^ This cannot occur till he has reached the age of thirty day, being the period when he is held to years and one
first made flesh could be on so a they were when second Moreover, the Zohar never that man assumed occasion. could attain the knowledge Law, for that Law infinite in depth was the whole of of At the same time the conclusion of Isaac de Loria was meaning. natural in Law as on so the task imposed enough, Jewry was and in conduct it seemed for deficiencies to be fully that antecedently arduous unlikely for if reincarnations limited. were atoned
1

doctrine

The

are garden, suffering into this world to remake they come admixture of good and evil by separating the good from the evil. It is the whole work of themselves 11. life. Cai). an
:
"

which from

hypothesis befell Adam

is that all souls,

as

consequence

of the catastrophe

Protoplastes in the mystical

is called Gilgul. is an by a disembodied of the embodied overshadowing by the Zohar to twice by the text, personality recognised and referred in the discourse of the Ancient Man in Section Mishpatim. It namely, is a very important section for many doctrines and ideas connected with The thesis is (i)Thatallholy transmigration. and superior souls which are destined to enter this world are accustomed while awaiting incarnation from their residence on high and visit the Earthly Paradise to descend at stated periods. (2) That they meet therein the souls of proselytes and inferior souls which incarnated have been once cannot other only and higher. That (3) the superior souls clothe themselves ascend with inferior souls, as if with a vesture, and are so joinedto these during their It is a particular sojournin Paradise ; but they unclothe to return above. illustration of the invariable teaching to come that the spirit is draped down to go up. (4) That the inferior soul, so far from being and undraped by this use degraded as a the experience vesture, ; but profits through is a break in the discourse of the Ancient at this point there unfortunately Man, Z., Pt. II, fol. 98b; De the same thread is not resumed. and Pauly, III, 396, 397. This
^

There

"

"

"

288

Developments
have

of

Later

Kabalism

of manhood attained the full stature and to have on the elect people by all the duties imposed assumed the Law of Israel.
is twofold ; there is the case of state embryonic because it is in a condition is added to a man a soul which having been wanting in the of imperfection, something
The

fulfilment

of

one

or

revolution.
some

precept another Alternatively there

during
may

have

preceding been

may is an
to

a particular calling or condition precept which it impossible to carry out : the levirate have made is no occasion for a soul in point. There example

into reincarnation for the repair of such a formal deficiency ; therefore it enters into the embryonic condition and fulfilsthe precept in the person of that descend
man

to

whom
man

fructify a
may

be led

to

Secondly, a soul may it is attached. solely in the interest of the latter, that he There perfection in obedience to the Law.

is

for when a soul returns difference in the two cases, its own to improve condition it is extended through the like his own soul, and shares all whole body of the man, On the other hand, misfortunes which befall the body. for ministration and assistance to the soul comes when
a

the
seems

man

on

and
to
so

to earth it is not subject his bodily sufferings is no fixed time for the indwelling ; it there be at the discretion of the soul and may continue
as

there is good will in the personality. falls into evil ways, separation follows But if the man the experiment has proved a failure. and presumably There is also more kind of reincarnation, than one

long

though
manner one

present the details in an exact further than without carrying explanations much is warranted by their value or interest. Speaking
than
one

it is difficultto

soul may reincarnate in a person has led another person away both will suffer rebirth in the same body, he who was seducer that he may help the other to fulfil those duties

rather roughly, more If one single body.

from

which

he has turned him 289

previously and thus repair

T

'The Secret Doctrine

in Israel

The fructification the evil of which he has been the cause. is implied by the embryonic state which may take between two beings ; for example, if a just living place this earth is engrossed by the observance of a particular precept and if there is another of the same is making a struggle to fulfil it, the Nephesh period who lower soul of the just or man may impregnate the other, though both are leading their separate personal lives. for reincarnation but they There are several reasons
man

alive

on

vice in its previous life and its period of rebirth is consecrated to the reparation of the sin in question. In this case it is easy for reincarnate man to
a

four to reduced because it contracted

are

as

follows.

(i) A

soul

returns

sin afresh.
some

(2)Another

soul

neglected precept, and comes sin than one who into justice, to lead men vice. (3)Yet other souls come to conduct them along the path of goodness and not for These are any concern absolutely certain of their own. Finally some because in to avoid sin. (4) souls return
to

fulfiland perfect this soul will be less likely back to atone for a specific
returns

to

the previous incarnation they have not deserved to receive the beloved spouse or sister-soul belonging to them, but they will do so in their second birth. The number of in a single body is limited to souls who will reincarnate

four,

or

there

may

be

new

and now appearing The same state, souls. rule applies to the embryonic being three souls therein in addition to the the limit root-soul belonging to the incarnate personality. I have spoken here of the principles which held are
to

nated previously incarin with three old conjunction

soul,
not

in the two states specified,and I feel that be left at this point. far already We can are the matter from the intimations contained in the Zohar, and it will no serve purpose to show the complications at full length

be

at

work

the reincarnation of male souls differs from that less how rebirth and the embryonic state of female, much developed are with exhaustive particulars throughout
or

how

"

"

290

Developments

of

Later

Kabalism

the history of Israel. It is a side view of the secret history of the soul among the elect people through the but it must be said that it is high ages and generations, fantasy. The office of the great Kabalistic text, amidst all its cloud of doctrine on the of pneumatology,
to many shew that there are and everywhere ways which lead to the height, that the opportunity of from many dence, Divine Provicomes salvation quarters of

is always

subject

that they are the understanding all quarters Law reigns. But these later dreams wherein the strive to reduce the intimations into an arbitrary system, with
on

confusion and all failure as a result. I have indicated that the literary memorials of Isaac de Loria are in their dimensions but nothing has vast
medium of the to as are where the remainder deposited, I do not He died in the pretend to know. odour of sanctity, leaving instructions that all his writings be entombed him, which ordinance was should with
entered Kabbala
into print, save Denudata^ and

through

the

observed by his faithful disciples,who had however made in full,so that the world did not suffer through transcripts the humility and self-effacement of their master.

suggested in Zoharic Kabalism I think, in any later developments, outside nor, those of Isaac de Loria that there is any officeof rebirth for the souls of women be said that the male is ; it may

One

thing

more

it is

never

"

"

the female therein as in all else, but the fact be taken in connection with another remains and must fact, mentioned instance of a that there is no already being an initiate of the Secret Doctrine. woman
not

without

"

291

CHAPTER
THE

XX
ELEMENTS

ALLEGED

CHRISTIAN

occasional allusions, as required by to those particular interests, the matter of the moment, which circumstances and dedications in religion under have assumed luminous to vesture the the Zoharl seems It has been owing to a group of the French language. I
HAVE

made

some

incorporated so of literati^ old and and actuated by an interpretation in a Christian

"

to

for the purpose speak time-honoured zeal for its ^ sense at least as regards
"

"

I have indicated also at the chief elements of the text. need the personal gratitude and joy with which I should a welcome proof in this direction. I believe in my heart that the mystery of the Christ in Palestine is the mystery

of

Holy

Sanctuary, hidden
moves

which intention to

in the mystery of the Providence forward ; but it is not my humanity

on

say

anything

this

until subject

I have

It is one thing, opened another path in the mystic quest. however, to confess, under every prudent qualification, to affirm that the Zohar, to such a view, but it is another written

long after the advent of Christ, is a secret storehouse of Christian doctrine, confessing under veils to the The bias of Divine Mission of the Master of Nazareth. in several cases so the translator in this direction was
strong that
^

some

paraphrasings, in which

Christian pre-

is almost The claim is not only the old claim but the expression less it is said that Christian teaching is neither more nor identical when as the that the Zohar than a continuation of Jewish tradition, and formulates measures plainly, reflection of that tradition within certain its obscurities, the doctrine of the Trinity and of the Manamidst all See Epilogue to the French God, Who came years ago. upon earth 2000
"

"

translation, fol.b.

292

SUMMARY

OF

THE

CHRISTIAN

KABALAH

Facing

page

292

The

Alleged

Christian

Elements

have been excised and the true sense, task of annotation, redone by revisers. The supplementary is partly the work De Pauly but in the which of his editor, is the storehouse of debate on main that of far as to suggest so the whole and it goes even dilections obscured
tion considerable portion of the text, or of its codificaChristian at a given period, was the production of a lay manner, school which, in some undemonstrable hidden in Jewry.
that
a

subject,

worth while to follow out a speculation of this kind unless the canon of criticism on which it rests should be found to speak with authority, and this is by But seeing that the Zohar does not means no the case.
It is
not

correspond internally to that which it would appear on the surface, namely, verbatim reports of debates held in the first century of the Christian era, but is on the
"

work having authorship,

"

contrary

of various periods and further a certain rough

multifarious method and

a throughout, preserved moderately certain is nothing improbable in the idea unity of purpose, there if only for that it was the work of an exegetical school the very innocent and candid reason that Kabalism poses sup-

sequence

"

Kabalists. My reference is here to the text itself, apart from the additional documents which are brought in at various points. Speaking rather in a tentative and fluidic sense than in one that is dogmatic and formal, I
^ believe personally that some of these have their roots in be claimed for the Commentaries a further past than can form. It is, on the Pentateuch, at least in their extant

however,

to insist on the question part of my concern ance. of antiquity, either in respect of the fact or its importThe in preexistence of a Secret Tradition Christian times is beyond my province of research, as I
no
^

On

the other
even

hand

has been

follows

ascribed that they of course editions, and it is of common their contents.

to

it is thought that some the fourteenth century.

were

later still, and one it If this be correct, by the editors of the first printed added knowledge that these varied in respect of
are

293

The
do
not

Secret Doctrine
to

in Israel

have taken all knowledge for my subject. Herein, as in my other writings, I am dealing only If it could be shewn with an epoch of Christendom. that the Zohar did not antecede the twelfth or thirteenth in any part of the collection, even this substicentury tuted

happen

antiquity would be adequate for my purpose, if I found that its intimations offered aspects of importance of Secret Tradition. within the measures There was assuredly a Secret School of Kabalism, and
it is
incessant reference in the Zohar under it Whether the general title of Sons of the Doctrine. It is said incorporated school is another question. an was
a

of subject

is renewed or reborn by every new place that man idea respecting the Secret Doctrine^ almost as if the latter constitutes a sequence of principles, presupposed and wholly understood, out of which many developments in
one
"

consequently always a matter Granting that there was or this common fresh lights possible but their general root, not only were discovery became source a and whensoever of joy where
was

might issue. of tradition.

It

not

"

it rose,
The
"

giving ready if it carried the proper and not in full consonance

that the message that he
must

it might be for a mouthpiece.^ with whomsoever held open minds, disciples of the Zohar idea, to any new even welcome rapturous
"

warrants.

But

with what

it is said further, intimated, I have just

"

sumably meaning preof a master as must such or must either be known however, that by his own a case, prove himself.^ It was A stranger in the course him. of words ye shall know
Pauly, I, 25. Z., Pt. I, fol. 5a; De course in the section Mishpatim^ which contains the disexample, have seen, Yebba that master the Ancient, as we of of Rabbi is treated at first with derision, for he is unknown theosophy and appears he ; but before crooked anonymously, questions in his mouth with some has finished the colleagues have more than once themselves at thrown into the his feet, with tears in their eyes, protesting that had they come than to hear his words, their existence would world for no other purpose hearThey ing have been useless. Ib.^ Pt. II, fol. 99a ; III, 398. were not
'

be

one

For

"

new
3

things. Z., Pt. I, fol. 5a ; I, 27.

294

The
some

Alleged

Christian

Elements

despised person, poor and outwardly he was might so exhibit his titles, when recognised and It follows that the masters, on as the spot.-^ acclaimed to one not always known such or otherwise, were another, if the Society of the Secret Doctrine so was that after have been scattered incorporated, it must any manner
a journey,

if I widely and propagated by a process of segregation from so may call it by instruction or communication As to the father also to son. to disciple,from master
"
"

latter classes the

counsel
sentences

was

who

pronounces
a

of silence, because he having attained the without

one

grade of

master

of

sentences

would

produce

only misfortunes

Under

the

would say that this must of the misfortunes of ignorance,

mischances, Rabbi Simeon
occasion Doctrine
never

one guide of ordinary reason, be interpreted intellectually,as

or

mistakes and mental However, confusions arising therefrom. ben Jochaicautioned his auditors on one
to
a pronounce word touching the Secret being entirely certain as to its exactness.^

without To do otherwise might

cause

This

can

alleged consequence physically, and I mention be nothing but a grotesque

a

is an

the death of legions. stood which calls to be underit because

"

although
*
"

it

it looks for
were

quoting Sons of the Doctrine

^

of speech if the great teacher of Kabalism as moment the penal clause of a pledge by which the
were

hyperbole

bound

together.

It reads like
here
are

Z., Pt. I, fol. 5a ; De Pauly, I, 27. Some of the incidents to which allusion is made it is only to our modern the dramatic manner ; perhaps betray the literary hand, but this is how they impress
^

quite in
that they

minds
at least

are

mind. section several instances. ^ Z., Pt. I, fol. 5b; 1,27.

*

The

Mishpati?n

is again

case

one sympathetic in point, but there

are analogies on the other side of the scale, as, for example, it is said that the Holy One, blessed be He, comes into three down when being that of Rabbi Simeon Schools one them of the Heavenly of and Moreover, listens to the expositions of the Secret Law. idea proa new duced
"

There

"

to the Ancient the Doctrine ascends with authority concerning of is ornamented a after which it becomes with 370,000 crowns, and into lands of the living. /^., fol. heaven. Others are metamorphosed 4b, 5a ; I, 22, 23, 25.

Days

"

295

The
the

Secret Doctrine

in Israel

in the obligations of secret threatened vengeance societies if their mysteries arc betrayed by the recipients. to Another the Secret Doctrine counsel was examine given out or taught, so that all attentively before it was
"

error

be avoided.-^ hypothesis originally oral doctrine which ex later period in so far as it did pass at a much passed by the into writing, it was obviously stored in memory, implicit of the claim ; and the glaring inconsistencies
might Being,
" "

which

with ever and continually throughout the Zohar are really a rather strong presumptive text of the If Rabbi Moses testimony to this kind of transmission. had, as it used to be suggested, conceived de Leon
are

met

and
own

begotten head,

the whole

he would

out colossus of words have fallen out not with

"

of his himself

in quite such an forgeries have there and

a

obvious manner ill-starred manner an

here,
so

even

if we grant that selves of betraying themfor the

most

that they
a

are

part

But while accepting making. the general idea that the all necessary reserves under less Zohar embodies some which are ancient Midrashim^ or more complete and is, for the rest, a late compilation it must be recognised that made up from similar sources, it bears in an extraordinary degree the marks pilation of comas I have said. In connection with my present

miscarriage rather than

"

point it would the imaginary

in which be possible to quote several cases have been to turha philosophorum seem along at the making up the Secret Doctrine as they went be It is better to face these facts,but it may moment. otherwise so transadded that they and the late editing
"

I, 28. Pauly, Z., Pt. I, fol. 5a ; De in Melanges de Philosophie This was the opinion of S. MUNK, far back as as a as et Arabe, 1859, but the work Juirue whole, "in the it has been transmitted," is not older than the thirform under teenth which The last point seems its authors lived in Spain. to century, and to the French a on the evidence rest of single word, and, according Munk, however, that recognised edition of the Zohar, it fails thereon. for example, as, that of the microcosm to go back certain doctrines
1 2
" "

the ninth century.

296

The
parent
"

Alleged

Christian

Elements

leave untouched is necessary to my that which purpose, being the existence of older material belonging to It may be of the tenth century and the Secret Doctrine.

be earlier; some even go back to vestiges may pre-Christian times, but this does not signify/ The literature of alchemy a made great and nev7 it beginning, somewhere when about that period, or assumed a Latin garb : the literature of the Holy Graal two was centuries ; the other written posterior by some
it may

products of a was the message of theosophical Jewry in comparison ture, with the alternative messages ? As a purpose in literadoes it connect with the other and the later purposes,
were

testimonies Christendom

to

the

Secret

Doctrine

under the aegis of stilllater period. What

other schools in respect of is it of itselfand no other ? The or the end proposed mystery of the Graal is of the mystical body of Christ ; is many one the mystery of alchemy sided, but on side
as

school with
"

some

it is of the body of man in its transmutation ; the mystery of Rosicrucianism is one of Divine Union, but here again is the body there is more than a single aspect and one is of resurrection ; the mystery of speculative Masonry
into a spiritual house, meet of the building up of man for the inhabitation of God. And the Secret Doctrine a as the of Israel concerns mystery summarised of sex mystical body of Shekinah, while it includes the shadows and outlines of a science ot perfection, of union also, therein, so that amidst all variations of process, distinction in symbolism and diversity as to root-ideas in doctrine, the question is answered by saying that it is not only in analogy but in living concurrence with the other witnesses. As such, it is to my own mind a matter of consideryears past term was vision which tends to shew that the same of research sought in the secret instituted mysteries literary schools and in two everywhere belonging It is not essential that Kabalism, to the Christian centuries. being a non-Christian should be linked into the chain, but it is system, important if it does enter therein, whether late or early in its origin.

I I have

mean

been

that it does trying for

not
some

matter

so

far
to

as

my hold

is concerned. purpose a up certain glass of

297

The

Secret Doct?^ine in Israel

that it is not a Christian witness, v/hile it would be of consequence that if it were acknowledging even task in greater, though of another kind ; and my on the present chapter is to shew that the case the contrary by those who have put forward the side presented

able consequence

version of the Zohar is a case unproved. Now, Israel and Christendom the points at issue between on the subject Messiah are obviously of a very of kind, so far as the ground is concerned, for unless simple His as the Christ of Nazareth story appears in the had not offered, or had not been represented as records
"

French

"

offering,
marks

at

least

some

and

seals by

considerable proportion of the He be entitled to which might

the claim could not have been proffered acknowledgment, His own on part, nor sustained on that of His believers. Otherwise, the expectation of Jewry was one thing and
the event another, basis for His
or

rejection

there would have been in the natural reason

that the time has gone past when Son of Mary possible to affirm that Jesus, and putative Son of the carpenter Joseph, was antecedently likely or tolerable as the Deliverer to come owing and that it was
suppose
to

colourable of things. I it was thought

no

recognised less true that any claimant was, in a improbable, because of the complete every intimation by which He

wilfully hardened wilfully, that He was

hearts,
not

to

eyes

that
as

were

blinded
It is
not

such.

sense,

antecedently

vagueness characterising is supposed to be

"

foreshadowed.
Israel expected

As
a

it

so

happens
who

"

Deliverer

warrior before the face of the Lord before the faces of the nations whom

would Who

or ^justly unjustly be a

sent
was

mighty him and

scatter,

he

to

to deliver the Gentiles into the hands who was of Jews, that the one might be sacrificed by the other to that In other is the master Samael who of the Gentiles. words, they expected a personality as much and as little foretold that in prophetic literature as it was promised

He

who

was

to

come

would
298

be crucified between

two

The
thieves, who
up
on

Alleged
are

Christian

Rlements

the
was

Jewry

the Written and Oral Laws, would rise third day and would ascend into Heaven. in proportion to the entitled to its dream

this was sincerity of its expectation, whether warranted littlecompany disciples,whom or not ; the the events of less of the crucifixion had scandalised, were entitled no
to

theirs, when after the resurrection Christ as the Lord of Glory, and so

they received their far as the present

on

consideration is concerned, the question is not of our business further.

The

either side the

the

speculative
or

evidence, expressed Messiah has come.

is that by thesis before us Zohar implied, of Sepher Ha So

far

as

this thesis is manifestly untrue, the cation goes I am very certain that the text is on opposite side. It contains no particle of real evidence imputed sect in Jewry which concerning that under the had confessed to the title of Sons of the Doctrine
"
"

expression is concerned while so far as implica-

Christ of Nazareth and were putting forward their views under veils. It is clear, in the first place, that if such I evidence exists it lies within the veils ; it is not
"

repeat suggested that it is part of the surface sense, far so and hence the question is reduced to its minimum In the second place, I have as circumstances will permit. to shew that it is not contained in the hidden sense.
"

to recall solicitmy readers at the outset and recur at need to all that which has been ingarnered and to the conclusions reached in preceding chapters : (i)On the Sephirotic allocations of the consonants comprised in the but especially those of the f^au and final Divine Name, He; trothal (2) On the feminine nature and offices, the beme

Let

and espousals of Shekinah above and below, but on Lady concern our those in particular which of Providence in her manifestation here on earth, the companion the relation of and guide of our exile ; (3) on Shekinah Spirit ; and (4) on to the Holy the coming

of Messiah.

We

found

that the Fau

is the begotten Son

299

T^he Secret Doctrine

of the Tod

in Israel

and He^ being Ahha and Aima abiding in Chokmah and Binah ; that he is extended through three Kabalistic worlds below the Supernals in Atziluth ; that
he
He
was

came

with a twin-sister, namely, the final,who was also his predestined spouse ; that she but was at first latent within him afterwards drawn

into the world

forth and put with him in the nuptial state, that is to say, face to face, like Adam and Eve ; that she descended fell to earth, as Eve also fell,and is to be raised up or by the Van hereafter ; that the Shekinah and Holy Spirit in a condition of superincession ; and that the Messiah are
is he who
to
come.

has been

always

expected,

warrior and

king

as

not

counter-thesis requires very careful tabulation, it is scattered through a notes great many and is I shall connect it with two presented formally.

The

subsidiary points, which will illustrate further the uncritical bias with which we are called to deal. In respect of Shekinah and Messiah it is maintained

"

Degree that the former designates the Second of the Divine Essence, otherwise the Second Person, in Chokmah The Shekinah in transcendence and is also the Word. is the Word before incarnation and below is the Word

made flesh. It is stated in the Zohar that the Shekinah incarnate and in so doing assumes does become the form The incarnation of Messiah is by operation of man. indicates that there is unity of the Vau^ and the Zohar between God This incarnation of and the Redeemer.
is recognised by Rabbi Simeon. The is Metatron, or the body of Shekinah which is said to be the same The Lesser Countenance thing. Idras designates the Word incarnate on earth, and of the is the Word the Greater Countenance prior to manifestation

the He^ Messiah

or

Word,

"

in created things. One passage of the Zohar is declared to have no unless the incarnation is meaning the admitted, while it is held that another announces in formal words. Finally, it is believed that mystery

300

The
there is an to her son

Alleged

Christian

Elements

of Messiah and allusion to Mary the Mother JesusChrist when it is affirmed as we have " seen that the world will remain under the otherwise domination of the serpent until the coming of a woman
" "

like unto Adam, who shall of a man him who rides thereon." ^ vanquish the evil serpent and As I have presented and collated these points, so that they may carry their own message with all the force that is possible, they would look rather plausible on the surface,

like

unto

Eve

and

of the state of things as the result of our research. I feel that the whole question is determined in a negative sense by my readers already as well as myself, but I will analyse the various clauses, so that no false impression may be possible. (i) We have seen that the Shekinah is on both sides
we

if

knew

nothing

as of the Tree ; that it is in Chokmah well as Binah^ because the Supernals are in unity ; that it is in Kether for the same reason. (2) We have seen that the Holy One uttered forth the Word who and that the Builder is Shekinah is thus a distinction acted thereon ; there between God, His Word and the Architect, but again
"
"

because all is one in Atziluth, The in transcendence is the Word statement that Shekinah before manifestation and below is the incarnate Word the Three
are

One,

is made

on

of
not

extracts

convey

several occasions, but unfortunately in respect conviction because they do which carry no It is said, for example, the intended message.

^ in the Zohar that the daily morning sacrifice is signified in the words of Isaiah which it renders : '' And the Lord ^ but this sacrifice ; shall keep thee always in repose
"

is held by the French of the morning-tide editors to mean the Shekinah above, while the afternoon sacrifice Now, if this is the Shekinah in manifestation. signifies
Z., Pt. I, fol. 145b, 146a ; De Pauly, II, 174. Ib.^ fol. 141a ; II, 151. " ^ The Authorised And Version the Lord reads : Is. Iviii, 11. Compare the Vulgate: continually." dabit Dominus
2
"

shall guide Et requiem

thee tibi

semper.

301

The Secret Doctrine

correct
"

in Israel

there is no reference to the Word find further and much less to the Word made flesh. We in the Zohar a fantastic etymology of the word Sabbath/ gotten according to which it is identified with that only beis Shekinah below. This is for Daughter who
as
"

it may

be

delectation ; but as criticism the editors have

our

an

instance
to

recourse
came

of of their canon Talmud, the where

they find that the Sabbath unlike other gifts of God

conclude that the only born secretly in flesh. (3) It is never was said in the becomes Zohar incarnate and much that the Shekinah less that then it assumes The passage the form of man. is a symbol of referred to specifies that the letter Van in an erect the body of man tically position, and adds cryp^ Hence God Shekinah : willed that should be by Moses. present at the building of the Tabernacle'' The editors argue that if this does not mean they what in the passage. The second postulate there is no sense
''

secretly into the world, Israel, and thence they to is the only Son and Daughter

alternative is preferable to the arbitrary construction. (4) The Zohar does not say that the incarnation of is operated by the Van, Messiah The passage in question born is dealing with Gen. xix, 33, concerning the first-

daughter
she lay down,
to
*'

of Lot
nor

*'

And

he

when
"

corresponds
Vau^''
to

arose

she arose." in Hebrew

perceived not when The word which " by a is augmented

that the child whom she conceived was tion to constitute the stem (5) The incarnaof Messiah.^ is not recognised by Rabbi of the He or Word Simeon, who is referring only to the descent of Shekinah
shew into Egypt,*

angels, as we identified with Messiah.^

^

Israel and guarded accompanying have seen (6) Metatron elsewhere.

by 42 is not

It is said in the place referred

2 ^ *

Pauly, Z., Pt. I, fol. 23b ; De I, 146, 147. lb., Pt. II, fol. i8ia; IV, 152, 153. lb., Pt. I, fol. nob; 11,48. lb., Pt. II, fol. 4b; III, 15. lb,, Pt. I, fol. iSib; 11,316.

302

The
to

Alleged

Christian

Elements

"^ is the image that the ''eldest servant of Abraham is the servant by his Master. sent who of Metatron, tenances (7) The reference to the Lesser and Greater Counis purely arbitrary. The passage out of which it arises says (a) that the Little Van to shall awaken the souls in migration, and (b) that at unite and renew

the period
to
^

earth. Spirit above and below after descent to

in question God The editors add

Holy

"

new shall send down that the Great Van the Little Vau the Holy but I know earth of no
"

souls is the

Spirit place

in which the Vau is said to descend except in connection sonance with the He final and then what is stated is not in conVau must The the symbolism. with

prevailing

raise up the He final. (8) The also passage is affirmed to have no it relates unless which meaning incarnation of Shekinah is as follows : "A to the tion tradiOne, blessed be He, tells us that when the Holy

descend

to

are regards the world and finds that the works of men is revealed to the good here below, the Sacred Ancient so that world in the form of the Lesser Countenance, ^ God and be blessed thereby." ever Whatall men may see

be, the construction offered by may meaning is the editors is impossible, as the Lesser Countenance the Vau in its extension through the worlds, and this is
the
not

the Shekinah.
to
announce

(9) Here
the book

held have

in the Palace of Delight from born in the Heavenly was AS HER It is Degrees. the embrace other Supreme of two EHEiEH a prediction that n"'n"" asher.'** will engender
=
...

found

also is the passage which is formally : " I said incarnation Solomon that it^^i^ of King

Gen. xxiv, 2. Pauly, De Z., Ft. I, fol. 119a; II, yj. The period is that of in his triumph, when King Vati shall be united to the Messiah the the He, when war on the sons of Ishmael all other nations about shall make to new the precincts of Jerusalem. The souls shews also that it reference
2

As regards is justbefore the great resurrection. the Greater Vau, the ground distinction do not appear. of the and nature 3 lb., Vt. Ill, fol. 15a; V, 44. * Ib.y 116, fol. 65b ; V, 179.

and

Lesser

The
The

Secret Doctrine

in Israel
=

I am that reference is to the words : n^n" ^^^ n''nK I am, and the text itself explains that it is dealing with in successive degrees : the revelation of the Sacred Name

(l) EHEIEH,

(2)

ASHER

EHEIEH,

(3)

JEHOVAH.

The
to

to Moses. (lo) The alleged allusion revelation was Mary and her Son Jesus in the words quoted above

is

negatived

by

of mother the wife of Adam.^ things which have

the fact that Christ, whereas

no

the Blessed Virgin was have happens Eve to

to
create

the been
over

It is a pity

analogies

similitude. I will mention on this part of thing more only one The He final comes down to earth the and has subject. done so from the beginning of things, according to the for a moment Zohar. If we that there could suppose is authority in the text for an actual incarnation of the
that is, of Shekinah she could appear only as a be falsified. or woman, the whole symbolism would is indeed one There of passage in which the Daughter was King is said to have taken flesh ^ but Metatron the her body, even Shekinah herself is said in another as He
"
"

It is flesh of One. place to be the body of the Holy If any personality the Land of Life and not of earth. is by any consonant of the Sacred Name symbolised by Kabalism to assume the limitations really expected of the body of earth, that of mortality in the bonds be only the is meant is Vau^ and what can consonant
incarnation is assuredly the Lesser this point I will of the Idras. stated at the end remind my readers of that which was XII, concerning the coming of Messiah.^ of Chapter

of the Countenance

Begotten

Son,

who At

There the

on

the authority

was creation of man for the advent of that Divine

^

have of the Zohar we designed to prepare

Personality.^

seen

that

the way
memor-

The

Pauly, II, 174. Z., Pt. I, fol. 145, 146a; De lb., Pt. II., fol. 94b ; III, 378, 379. * I am lb., Pt. I, fol. 19b; I, 119. sorry to add infernal "shell" connected with the notion of an
2

or

one

of her type

"

said to be the

cause

of epilepsy

sge p^ 151^ that the subjectis "mark" Lilith, or in children.

"

"The Alleged

Christian

Elements

by the French editors without able passage is passed over a word owing no doubt to their unfortunate of comment, for Shekinah as Christ. They and impossible predilection could have done much better with the alternative materials,
They is concerned. logic of symbolism in favour of have made case a out would not of course Jesus of Nazareth as Messiah of the Zohar, because it is obviously the intention of the text to shew that its is not without an New Adam, the Deliverer to come, his sister and spouse, who has had is at once Eve
so

far

as

the

who

feminine officein creation through all ages. For this in the Christian scheme, room personality there is no because although I regard Shekinah as practically identical Spirit, the suggestion that with the Blessed and Holy this latter is in the relation of wife to Messiah or belongs
an

means that Latin Trinitarian the side of womanhood doctrine calls to be revised and the French editors are in respect of evidently under the obedience of Rome

to

deal shortly with can this point, we is their views on the subject the Holy Spirit, Which of identified with the Van of the Sacred Name and is located in is one There in Binah, passage in the Zohar where,
that precedes and comes much after, the Van is said to issue from the He in transcendence, first The while the second He issues from the Van} is understood as the Holy Spirit clause of this statement
consonance

official religion. Having reached

with

proceeding from the Word and the second as intimating that the Messiah or Christ takes flesh by the operation Spirit. The real intention is that which of the Holy recurs namely, to indicate that the union everywhere to conceive and the He as Mother of Tod and He causes beget of Tod^ the Father and Spouse, that which is Son into being carrying of both, namely, the Fan, who comes the second He latent within him ; but this is subsequently
"

removed

from him in
1

profound
De

Adamic
Pauly,

sleep and they

u

Z., Pt. I, fol. 193b;

II, 365.

305

The
dwell
as

Secret Doctrine

in

Israel

As there is no spouses in unity. need to say, it would be difficultto find symbolism in more complete Christian Trinitarian doctrine or to the to opposition

Christian scheme By an accident of of the Incarnation. in another note are that the Holy things, we reminded Spirit is compared to the light of the moon ; but we is Shekinah, and the Holy know Spirit that the moon is therefore the light of Shekinah, which seems to correspond
when As regards that place in the Zohar where the Indwelling Glory is plainly identified with the Holy Spirit,^ the difficultyis disposed of by saying that it is a transcriber's in a preliminary sense, this, even mistake ; but to justify have be characteristic of one to the error codex would have only, plus any edition or may manuscript which with its office otherwise but analogically indicated it is implied that the Spirit is the breath of Shekinah.
"

derived indubitably therefrom. the trend of all collated extracts rather than distinction, or that the two interchanged

that identificaseems towards tion like it to something so

we
seen

Now

have

and are continually, while in respect of the single distinction absolute, I should be extract makes which less or in order if I more more not perhaps even principles pass
"
"

one

into another

suggested, on I do there.

the contrary, that the copyist's mistake is is a not adopt such devices ; the Zohar
consensus

contradictory collection ; but I abide by the intimations. If, however,

we

of

wish for

even

of the

true

value

attaching

to

have must polemical side, we to the Zohar, there is According about the Eucharist. a wine an which is the synthesis of all joys,^ ancient and known to was Jacob,^Joseph, and sacred wine which

typical specimens their the annotations on is said to what recourse

more

David.^

Metatron
^

in the personality of Enoch

II, 157.

is said

2
^

See Chapter XVI, p. 223. Z., Pt. I, fol. 142b ; De Pauly, Gen. xxvii, 25.
Z., Pt. Ill, fol. 189a;

V, 496.

306

"The Alleged
to

Christian Elements
it
to

have

administered

connected

according

It is not patriarchs/ Melchizedek, but with the wine carried by have here an to we the French editors the
"
"

So also allusion to the mystery of transubstantiation. bread, which is called bread of affliction the unleavened in the Old Testament, and is therefore the very antithesis of Eucharistic bread, is declared in the Zohar to represent the female in separation from the male,^ who would be

presumably
means

represented
course

of
some

the yeast. for Kabalism. affliction

by

Such

separation ever, There is, howthis understanding mean the the

undemonstrable
"

Eucharist Latin

of unleavened in which case

in which way is held bread it

can

to

be

the bread is in the rite, where is also a Zoharic reference to the offering There wine. of bread and wine, the one representing joy and the right side, while the other is the left and is therefore affliction, This, say the specified in the text.^ mystery clearly the editors, exposes of the Blessed Sacrament. We for the are prepared in such manner last suggestion which I feel called to mention At here.

that of separation from

only

though

it is

not

the

death

of

Rabbi

Simeon,

his

son.

Rabbi

Eleazar,

with grief, exclaims that '*all the colleagues * This indicates the " offering of should drink blood." the Holy Sacrifice and proceeding to transubstantiation."
overcome

all these considerations, not to speak of many can others of similar purport stand underand intention, we Israel is rethat the Kabalistic Community of garded
as

Under

the

Church
When

of

God,

in the
to

sense

of

Christian
^

Church.

it is said

be above,

the it is

seven
2 ^

text

the

subject

Ill, fol. 189b; De V, 496. firmaments, Seven Pauly, directions, and five pathways issue from this wine. six palaces, Id., Pt. I, fol. 157a ; II, 216, 217. lb,, Pt. II, fol. 29a; III, 139. I suppose that when any sacred Christian our on speaks of bread and wine, pre-occupations look inevitably for Eucharistic I was on the will analogies.

Z., Pt.

at the beginning myself anxiously watch of my disappointment only. suffered * /^., Pt. Ill, fol. 296b ; Idra Zouta^ VI, 120.

Zoharic

studies, but

The Secret Doctrine in Israel

the Church triumphant and glorious in Heaven ; below it is the Church militant on earth ; but it is left to the reader's discrimination whether it is centred at Rome.

am

sure

that the work

of annotation

has been done

even

by the French editors with sincerity and but on the side of their palmary concern done with insight. There to me seems

with zeal, it has not been

nothing

more

unfortunate
the Kabalah of Shekinah

in the long story of attempts to construe in a Christian sense than the presentation Christ, and, as I have indicated, without as
"

dwelling thereon, another way was possible by no means Our Blessed satisfactory, but not at least ridiculous. Saviour has been placed in many anomalous positions by those who seek to glorify Him and desire that His cause is quite so surely which prevail, but in none should
curious
as

this.

308

CHAPTER
CONCLUSION
ON

XXI

JEWISH
for

THEOSOPHY

Those

who

seek

in the Zohar
term

deeper

knowledge

of mystic experience, as it has reached expression in the great texts of mystic literature, find what they need in the way that they are will not likely to need it,though I believe that the experience is It follows, however, another path of symbolism, there.
concerning
the that, perhaps more and there is this further to be said than most others in the great schools, the doctors of the hidden Law realised that it has not entered into the heart of man has prepared for to conceive what God
"

love Him. have known They must those who at least how the experience transcends expression, as the mournful failures of mystic literature bear witness on every side. I take it that this is why the union of male and female the which is their adopted form of symbolism it is raised into the transcendence is the deeper more
" "

the sanctificationof the natural with veils. On act and the path therein, they speak with reasonable fulness, all things perhaps considered. They are explicit between the correspondence things above also on and below therein, but there is not a word or part of a This is not to say word which tells of the end attained.

covered

is never cated indithat the terminology of the Divine Union ; but we shall see by collating the allusions that from the centre, or they are not at least in the spoken itself the centre In the seems very far away. wording firstplace,
the path which may lead to the mystery of union : the thesis is that the just aspire to contemplate the delights of the Lord and in Him their delights
as

to

309

The Secret Doctrine

are

in Israel

it is in the Lord Himself, and so only, that The counsel in symbolism is that they desire to rejoice. the mystery those who seek to contemplate of sacred flame which springs from a union shall consider the lighted candle. Two colours will be perceived, one being is above The one white and the other a kind of blue. ; and the other is the pedestal of the first they are united
;

found

from a and yet distinct.^ Here is an analogy borrowed lated material object and indicating something which is postuThe integration in God. concerning the state of path is one of holiness,^ for it is by the ascent of this as
is able to be joinedith the Holy ladder that man w '' Get thee out God said to Abraham Hence One. : of It is a call from earthly into spiritual thy country."* life. The necessity of this call and the departure which by
a

follows thereon resides in the fact that whatsoever is produced is in a state of separation ; union in this world exists only in the world above, according to the words : became into four it was From thence parted and
'*

be the doctrine of distinction, diversity and inevitable separateness in the way of manifestation. The path is followed in the faith which precedes
heads."

This

is held

to

experience, and the postulate of this faith abides in the recognition of unity in heaven, on earth and in all Those can the worlds. realise along this line are who the just whose will is done by the Holy counted among in this place is either written more The Zohar One.^ have a hint of secret wisely than its makers knew or we The doctrine which never passed fully into expression. in the path is that man shall apply essential of progress Law and shall cleave thereto, himself to the study of the so that he may be judgedworthy of being united to the Tree
^

of Life.'

This is another symbol

II, 465.
^

of the union, for

I, 465.

2 *
"

'

Pauly, Z., Pt. I, fol. 219a ; De lb., fol. 51a; I, 296. Gen. xii, i. Z., Pt. I, fol. 191b; 11,355fol. 193a, b; II, 364. /"^.,

Gen.

lb., fol. 79b; ii,10.

310

Conclusion
is composed are the souls which grafted in the Holy
as
a

on

Theosophy yewish

tree

of leaves, branches and trunk, so from the Tree emanate of Life

One.^ But there
are

distinctions,

some souls may stages, and for this reason be compared leaves and some to to the branches ; the faith unites them and makes of them one yet a common Prayer is an aid on the path, and there are tree. two he kinds of prayer held to be indicated by David when

states

and

speaks of the words of his mouth and the secret meditation is the prayer of words of his heart.^ The one and is the prayer of silence, the state of the latter the other

being very deep, according to the Zohar. It is foretold I will multiply thy race as the sands of the sea, that ^ the multitude of which is innumerable," and this refers to the state of silent, unexpressed and inexpressible prayer, for which it is said to conceal the mystery reason of in the Divine Essence.^ perfect union
''

the intellectual idea of a final union between the soul and God emerges with tolerable clearness in the to exceed that sense that a state is suggested which seems by the Blessed Vision of theology, the eviunderstood dence

While

is

as

is said on Holy One

as

with itself. It usual rather out of harmony hand that in their communion the one the Israel are called one,^ Community of and the

also that there is no separation in the joy of heaven,^ yet there are other modes of expression which are less clear in their nature. That of integration in the body of the

be counted in this class,"^ and again it is said that the Master is in the midst of those who
heavenly

King

must

^
^

Pauly, Z., fol. 193a, b ; De Ib.^ fol. 169a ; II, 264, 265. Gen. xxxii, 12.

"

II, 364. Ps. xix, 14. It is said in another place that man he is not higher than is necessary, or is made in silence. is that true prayer

must

Z., Pt. I, fol. 169a ; II, 265. not raise his voice in prayer

The likely to be heard. reason is an obscure suggestion There also that the prayer of silence is spoken So also the later mystics say that Christ by the Divine Voice within us. in us. Ib.^ fol. 209b, 210a ; II, 440. prays 5 lb., Pt. Ill, fol. 93b; V, 248. ' " lb., Pt. II, fol. 87a ; III, 358. lb., fol. 4a ; V, 7.
"

3^1

'The Secret Doctrine

love

in Israel

corresponds more probably to the Perhaps state of eye to eye than to that of oneness.^ on the clearest intimation is in a short commentary the '^ Let him kiss me with the kisses of his mouth,^ words, held as referring to the union of all spirits are which Spirit, called otherwise the condition with the Supreme
which

Him,^

of

grand,
enter

will

perfect and eternal joy.* Imperfect spirits into perfection by its means, and spirits that

be otherwise apart from life will diffuse a great would brilliance by its aid.^ This mystery is expressed also '' in those other words of Scripture : And Jacob kissed " Rachael." It is obvious therefore that the analogy

is that of human union, and it is said cryptically that the perfect union only in so above is accomplished far as seed shall be communicated by the seventh
It is to the seventh palace above palace below.' how knows to then perfect, and blessed is he who ^ he is the effect it, for he is loved above and below :

just man

In of the world. the state of perfect union all is concentrated in the Thought, Supreme the forms and images disappear, and this Thought animates and enlightens all.^^

who

is the

foundation

IV, 220. beauty of the Lord, and to inquire in words, His Temple" (Ps.xxvii, 4) are contrasted with, "Then shalt thou delight " Iviii, (Is. thyself in the Lord 14)to shew that the latter signifies a deeper but those who state of union ; very few in number. attain hereto are Ib.y Pt. I, fol. 219a ; II, 465. ^ * i, 2. Song Z., Pt. I, fol. 44b; I, 262. of Solomon, ^ lb. This union is said to depend entirely on the prayer of man. ^ Gen. xxiv, 11. ' Z., Pt. I, fol. 45a, b ; I, 263. ^ ^ Ib.^ fol. 45b ; I, 263, 264. Prov. x, 25. ^" There Z., Pt. I, fol, 45b ; I, 264, 265. are the following additional its correlatives : {a) By following the subject allusions on of union and the ascending path of the Sephiroth^ there is reached that supreme place is one. lb., fol. i8a ; I, in. and all henceforth all is united where being (b) So long as severity rules this world there is no union, the reason It is thought to be proved the covenant. that this is mercy, peace and Z., Pt. I, Noah" by the words : " And God remembered (Gen. viii,
^

Z., Pt. II, fol. 2iia;

"

De

Pauly,

The

to

behold

the

"

"

i).
"

to the fol. 69b ," I, 409, 410. on (c)True unity depends attachment When Supreme King. forth out of Eden was the river which went divided into four heads, this signified separation in manifest things ; but

312

Conclusion
I have

on

Theosophy Jewish

left until the present concluding section the intention to offer on it is my the suggestions which
Mystery

of Sex

in Kabalism,

as

it seemed

desirable

to

isolate my own views from the evidence or intimations It will be observed that the Mystery in of the text. its unfolding comprises (i) the doctrine concerning an between male and female principles postulated union inherent in Deity and illustrated as to its nature by analogies in physical humanity, which analogies have to be checked by (2) the doctrine of the essential unity between are Jehovah and Elohim, Who the male and
as

The principles in question. analogy breaks at this point and is not restored by (3) the hypothesis that Adam originally side by side, which and Eve were

female

hypothesis that
occur

is grounded from time

not
an

on

to

unity. understanding of Genesis, according to which Eve was dormant in Adam, not active and conscious within him, for

yoking

but

births certain monstrous time in humanity and are a Nor is it restored by a literal

in the latter case he could not have been said to be alone. is finally no intention of maintaining the correThere spondence, because (4) the original generation of souls in separation as male and female, and (5) this distinction was
will continue to be maintained in the eternal world by the mode of simple reunion in companionship, plus a transcendental intercourse the rapture of which is increased by a visual contemplation therein of God and

His Shekinah, Who is also God. (6) But an important content of the Mystery is the generation of souls as a
in union at the source itself. lb., fol. 74b ; I, 440, 441. {d) A is attained at times in prayer. lb., Pt. II, fol. 57a ; III, 254. sacred union dwell in the higher region are Those ("?) who united in joy and never lb., Pt. Ill, fol. 4a ; V, 7. (f) Lastly, the union of God in separated. is the ground Himself is believed to be of all other unions which exhibited perfectly in the vfords" Jehovah Elohenov Jehovah (Deut. vi, 4). is the root mentioned Elohenov in Is. xi, i : " And forth there shall come a rod out a branch the stem Jesse, out of his roots." of of and shall grow final Jehovah is the pathway The here below ; in order to know the Z., Pt. Ill, mystery of union it is indispensable to follow the pathway. fol.7a ; V, 20,

it

was

"

"

"

"

"

"

313

The Secret Doctrine

in Israel

Intercourse, and this is imitated on result of Divine it (7) will continue to be as earth by incarnate man, imitated in heaven, where the union of created souls kind. fruit after their own will produce

concerned with applying tests of value to the metaphysical part of the doctrine, for itscollation with some of other doctrines leads to insuperable difficulties,
are

We

not

which There

have been illustratedby the lights of later Kabalism. is, however, the doctrine of experience, and I
to

its accept Zoharic teaching on say that if we own then the imitation on warrants, earth of that if which is operated in the transcendence, being done I may so of God's ineffable express it in the sense become, in the eyes of those union, did not unreasonably tice, who not only held the doctrine but performed the praca the question is sanctification. Now, work wish
"

"

of

The Zohar is silent brought them. far as it testifies ith no uncertain so w Shekinah in the houses of voice to the presence of the But this presence followed the holy doctors of the Law. them in their travels abroad, and there is one allusion at in which it was least to a state realised invariably as to me indwelling in the soul.^ It seems that there are three qualities of intimation as to a Divine Realisation in consciousness resulting from the manner of life laid In this case indispensable thereto. down as the Sons by faith but by experience, of the Doctrine walked not only in its practice it follows that this mystery and had a within themselves as well as in their where it may have thereon, except in
consequence be said on the evidence than this cannot children. More issue which came of the which liesbefore us, and of the it is obvious that we can say unions thus adumbrated Instituted Mysteries tells us in One of the nothing. its moving ritual that the children of philosophers belong to philosophy, and we may believe that in the case under birthworthy of their high calling and right. notice they were
1

Z., Pt. I, fol. i66a ; De

Pauly,

II, 250.

3H

Conclusion
In what
manner

on

yewishTheosophy
this
secret

doctrine of Israel There afFect us as mystics in the twentieth century ? is firstlythe doctrinal side, and it will be seen that those belong to the Christian tradition, more us who among be conscious that the orthodox side, must especially on
does
they
are

moving
world

pantheons, vestiges of many many systems of the past, and legends of the soul of I have man. already that the theological mentioned doctrine of the Trinity must symbolism, complete its own logical mind, if it is to be held as a product of the Eternal Father is ex hypothesi the and that therefore the in the sense Eternal Mother, or and reason of things The there could be no generation of an Eternal Son. strange
"

through of images

the

great

text

as

through

be therefore and female in the Deity cannot Beyond to this point the the Trinitarian. repugnant farther and farther, as it proKabalistic system moves ceeds, from the authorised fields of theology. If it were Zoharic
male

complicated by irreconcilable elements in the medley hand we have of texts and testimonies, so that on the one if by the conventional as the creation of souls en masse, Fiat, and on the other their unceasing generation as the
not

say nothing of the is much is suggestive in that minor alternatives, there feel able to accept the second dream, and for those who it may have an on the any definite hypothesis

result of Divine

Communion,

to

subject

know We also that the tradition of appealing aspect. souls being created, generated or otherwise evolved in sure not that it does pairs is old and far diffused. I am belong to " the hunger and thirst of the heart not after
"

like a timeless sanction of human relations ; something but it is difficult to regard it either as part of a secret The kind doctrine or as convincing per se if it were.^
being doctrine is desirable in this connection, it on secret both sides of the that I am "?;irhyPothesi on understood speaking There is kept secret is that which is based on experience and subject. is regarded because as a the nature thing to conceal of the experience Order If an discovered a very from public knowledge. of Alchemists
A
^

distinction

The

Secret Doctrine

in Israel

of reunion which constitutes the beatitude of the Elect one who experience the rapture of intercourse with is rather like an houri's in the sight of God another lines, and it looks on monogamic paradise conducted in the face of its contrasts a little at strange, moreover,
"
"

I refer to the continued study other points in the text.^ Paradise and of the doctrine by the Elect in the Lower by the Community dence of Israel gathered into the transcenI do not Binah} ideas of a say that these of

college of transfigured adepts are equally certain that absolutely exclusive, but 1 am The to dwell together in unity. never meant they were at the close of the Lesser Holy nuptials of Rabbi Simeon paradise of espousals and
a

feels,of another order ^ than most of When, the psychic marriages proclaimed in the Zohar. from is detached to some however, the scheme extent its setting, it is worth while formulating its irreducible
Assembly
were,

one

of the Divine in the supernal Ineffable Male and Female, souls, male and female, in Its world, generates human flesh according to a law of likeness, who assume own (2) They are intended to find one another succession. into marriage therein ; but in earthly life and to enter
minimum Duality,
as
:

follows

(i)The

Communion

"

there
seem

are

to

various interventions which postpone and even frustrate the general design, yet it is accom-

ably metals, they would keep it secret presumsimple process of transmuting an benefit. for their own If they discovered a simple way to compose keep it elixir of life which would confer physical immortality, they might to mankind. This is one secret out of mercy side of the question, and the from to reserve is speculative doctrine, which there is no true reason other it seldom differs essentially from independent as more others, especially forms and is usually not new at all. analogous ^ however, measures, It is beautiful and moving, and within its own the heart goes out to greet it. ^ is a cltar issue in respect This is a of subject continual reference and Israel in the supernal into the Lower Paradise. of departed souls gathered described as It is even difficulty in most allusions. world offers points of Z., Pt. Ill, legions above. Essence Divine a Degree uniting all of the it is the Israel of souls in Presumably V, 507. fol. 197a ; De Pauly, perfect union, almost in the state of absorption. ^ See Idra Zoutct, ib.jioX.296b ; VI, 121, and Pt. I, foi. 218a ; II, 461.
"

316

Conclusion

on

Theosophy yewish
the
and the the

plished unfailingly in the case of those who keep Law. (3) The souls return into the spiritual world are therein. (4) The keeping of reunited for ever Sex Law, which is part of the Secret Doctrine, ensures
'*

procreation of those who may be called the Children of the Doctrine, assuredly a peculiar people." It would be worth while to place on record a not one not personal opinion if it were which I feel is likely be shared in the detached manner If we draw from all put it forward.
to
"

that I design
sources

to

whatever

the soul's legends, her travels and metamorphoses, together into a single storehouse of memorials, I question very collection a more much whether we should find in our

tolerable proposition because I am

another the mystery

its value, and I make this qualification or not suggesting that either one is convincing. I do not know of any light on
at

beginning in his inward state which carries the seals of mastery, for the literature of mystic the path attainment, the records of our precursors on leads to God, have nothing to testifythereon, as which it is not the concern Each school of their experience.
of
man's

reproduces

therefore the accepted teaching of its time 1 The Zohar manner that and place. shews in its own is like the beginning, and if it be only a tale of the end faerie,it is one of grace as such.
is possible on this part of the said what in there subject, arises the next place that which must be important question of all,and called indubitably the most

Having

though
^

it is one

to that is difficult

approach

it would

be

inference is obvious and is, I think, utterly true. The If we take Christian records, that part of them deserves to be called which mystic is either a study of conditions, processes, practices leading to the in God or it is concerned term with the experience attained in the term. The first may depend from dogma idea that an ascetic path is e.g. the but it does not explain the counsel or ordinance ; the of Divine counsel is a realisation of the Divine in consciousness second and has nothing to Dr. John Pordage do with vision, as when to have seen seems the Trinity in arbitrary forms. The deep mystic state is imageless manifest and is a light on theological teaching. not
the
"
"

317

The

Secret Doctrine

in Israel

quite impossible to pass over and not miss the whole I have said at the beginning point of the present study. of this chapter that the form of symbolism adopted in respect of Divine attainment by the doctors of the Hidden
is that of male and female in their union ; it begins here on earth and it is raised into all the heavens ; mutatis kind of intercourse on mutandis it is the same all the Law

worlds are in communication one with another, not merely by the analogy which obtains but in a manner which is represented by the recurring image of the world above being married to the world

planes^ and

all planes

or

below.

We

have

seen

that

he

is called perfect and

an can

knows blessed who how to effect such far as the individual is concerned so this fulfilling that which he is appointed to do

union, and be only by

My of the Secret Law. doing he became conscious of what I must term the cosmic expression
"

visions under the prohypothesis is that in so

"

for

want

of

better

in which the personal act was merged, so that he shared in the loving intercourse which obtains, according to Kabalism, above
union,

By this also the worlds are bound together, and below. God is united to creation and the soul of man partakes its proper measures within of and under the reserves by which he is covered during the life of all the veils
"

earth of that universal and divine communion. I have said that there are intimations of this state in far India, but that so eastern teaching, by which I mean It I am aware as they have not passed into writing. by a spiritual once was testifiedalso in the past at least
"
"
" "

"

alchemist that he never art but had

^

was

acquainted with the mystery of his proceeded to the practice because he

The that the quaHfication will be quite clear to my readers. body was there is the most thing for Kabalists of man sacred and in perfect analogy no that it was the body of with absolutely question heaven in its clearness ; they were not afraid of their symbolism and they its consequences. The on was the surface is all result what accepted they called gross physicalism ; but there is sufficient evidence that when form, they happened to to drop or their symbolism, another adopt

I hope

realised that the things of the spirit

are

understood

spiritually.

318

Conclusion
had
not

on

T'heosophy yewish

who could help him in the work.^ '' So also when Thomas Vaughan the conjugal speaks of I believe that he had mystery of heaven and earth some notion of these workings, whether as the result of by the study experience or merely in an intellectual way, of the concealed literatures.

found

woman

"

It would

much

possible further, but I do not

be

presentation at that, expressed in very plain language, there is something by a marriage of between man to be fulfilled and woman Nature and Grace of which the sacramental aspect sometimes is the merest shadow attributed to earthly marriage

carry these considerations for feel that they are meant length in this place. The suggestion is

to

brates and vestige. We have seen what Zoharic theosophy adumhave found the same on testimony this work ; I in the allegories of some alchemical books,^ and there are

vestiges of the experience or of notions concerning the experience in the Philadelphian mystical school of the for late seventeenth century in England.^ It is better feel drawn in this at least that those who the moment direction, with clean hearts and minds turned towards God, should follow out the research for themselves in the
" "

literatures to which
^

I have alluded.

They

may

come

to

door of the Hermetic is whether this is the open question in so far as the int7'oiturn aperius ad occlusuni regis palatiuin It was in the mineral kingdom. Hterature is apart from experiments done between in something key was to be sought once that the suggested by induced of the trance-state after the manner operator and subject, have sought to In The Hidden Church mesmerism. of the Holy Graal I between the spiritual work in alchemy crude analogies establish certain but everymeasures, that in the Eucharist ; it obtains within its own thing and into the depends on the true meaning the Host the breaking of of Chalice. ^ Liber Mutus^ in 1677, and reprinted first published The at Rupella Curiosa, is of some importance Bibliotheca Chemica as a in Mangetus, I have in point, but the allegories are in pictures only. case called it
The Mystery
" "

of the Silence of Hermes. to this point of view and otherwise all the writings belonging demand including Robert Philadelphian anew, the school consideration Roach's Messiah Imperial Standard TriuTnphant^ Theologia Mystica
elsewhere ^ From

l^he Book

of
of

of John Pordage, Transactions,

the works

Jane

Lead,

and

the

rare

Philadelphian

319

The
see

Secret Doctrine

in Israel

tween bethat the analogy instituted by the Latin Church in those who are joined wedlock and the union of Christ with His Church has a deeper meaning than has been discerned in the public ways, that in certain grades of consecration the spouse and the beloved on earth do stand for Christ the Lover of the soul and for the soul in
that nuptial union which is called the mystic marriage in be the absconditus sponsus may great and holy texts; under veils of the living man, and the sponsa may realise in the person of her own consciousness that the soul is indeed the bride. I am the last person in the world to enforce practical conclusions, but if those who are prepared thereto within
to enter and without and this not too late in life were it the nuptial state and fulfil consistently, as also with high in the sense reverence, of the Zohar, I think that the world born of might be changed and that a generation to come such unions would be children of a risen life.
"
"

For the rest, in conclusion, it will be seen that I have not put forward the Secret Doctrine in Israel as one who as regards its part of great theosophical and high
mystical
I hold its memorials not though merely as of living interest but as belonging to that kind which does not die, for at the back of all its reverie, the strange fantasia of symbols and images, there is the set in and out pulsating heart of a dedicated humanity, to justify the ways of God to those who could of season

major

importance,

through its particular glass of vision. I speak as one has found God in many who strange ways of thought, in very simple and is perhaps more unusual and what
see
"

"

homely
never

ways.

I look

is

not

been spoken or beyond indeed

that has go further, for much said, and so remains for expression,
to

it.

But

the

Kabalistic

Jew,

of liberation and of union under the grievous yoke of his law, giving it the wings of interpretation and lineage in the spirit, rising himself thereon, is of my own is His fall of man of my kinship in the heart of quest.
320

dreaming

Conclusion
no mere

on

yewish "Theosophy
His myth it from a far

dream,

because it is high symboHsm.

of Paradise has a voice speaking within home of the consciousness ; though the eyes of flesh may be dazzled and the longing of sense the may sink when that, be it ever glories of our end are published, I know
so

The Jew's place like home. splendid, there is no in the flesh is assuredly, in Zoharic covenant understanding, God's most true one covenants the Master ; of
seals
us

within does often seal us without, whence one another in peers and co-heirs have always known every place of the world, and every sign-manual of heaven is honourable and worshipful, since it sets apart to His Who
service.

of
all

our

outward intus lifeitself,

The

allusive in the whole

our
"

is like the book et fortscriptus there is nothing so ; s world of images ; it is illustrated in

and inward Law

without and

conventions, ways without in the rule of our in the external veneer imperfect contoo formities of our in the age-long tale of our without schooling

self-schooling ;
''

but

raptures after the good of the Living," in the thirst after righteousness which we cannot attain ourselves and can scarcely formulate, in the ineradicable covetousness would grasp at with which we The has prepared for those who love Him. what God beauty of the courts the Temple of of the Temple Solomon its Holy Place and the Holy Esdras and of
"

in our hungers and within Lord in the Land things of the

"

of Holies
Do
we

beyond,

not
to

confessing
we

have

seen

hearts with desire. also expect the coming of Messiah, while has come. Whose star the Messiah Which in the East, nor yet in the East alone but
has
eaten

up

our

all the quarters of Heaven, through the ages and nations Son Son of Joseph, true of Issachar, Son of David,

know that legitimate and true King for ever, do we not for us He has never has come come without until He dignus utintres sub tectum meum: within } Domine, non sum
yet
are we

Sed tantum

His stable in Bethlehem, yet is He born in us. die verbo O Word of Words, speak it in the
"

321

The
inward
"

Secret Doctrine

in Israel

And the legend mea. et sanahitur anima silence however far a distance, flashes of the soul in Kabalism, at its changing aspects of that long, and reflects within us by those who came forth, strange journeyof old taken by those who go and perchance are still coming, taken in both respects, and give to back ; God-speed them
the blessed end. all its contradictory messages notwithstanding ; the contradictions themselves but turnings of the glass of mind, hither and thither, are cluded to encompass all directions opposites included, and inthose who seek it safe conduct Yes, there is truth in Kabalism,

and

"

the pairs of these. But the great message of all it is the message of the Indwelling Presence, though forms and to us who are comes mystics under unwonted in The Divine Fatherhood peculiar radiance of vesture. is one side of the shield of faith and the other is Whether Divine Motherhood. we regard it as doctrine
a

handed
so

down
"

from
or

an

immemorial
we

regard it

was

and
come

conceived pen, it is
into
our

whether by Moses
a

that it de Leon and born of his brain wonderful heritage of mind which has
excess

past decide in our

"

few of

us

can

hands,

ever greater message for us in Jewry. I could almost wish that this Moses were the for I do not think that in the wide one and very man, kind of greatness as his. world there would be the same

and perhaps than it had

at

this day it has a for our brothers

But

taking things

as

they

are,

and

by what

we

know

of

the Secret Doctrine in Israel as one who believes that it is literally what it claims to be in respect of antiquity, though I have made evident that in my opinion the Zohar incorporates It makes no claim except as to oral old Midrashim.

his writings, there is nothing so It follows that I have not

unlikely. put forward

feeling. It follows tradition, and about this I have no total of also that I have not put it forward as a sum but I do believe that in wisdom, written or unwritten ;
the expounded
mystery

of sex 322

"

so

far

as

it is indeed

Conclusion
expounded " in once
"

072

yewish Theosophy
"

it suggests a great experiment which in the world was time and somewhere homes of man practised in hidden sanctuaries that were is the in the Zohar The doctrine of sex and woman. key desideratum which I mentioned at the beginning, a of Doctrine ; all other teaching in general to the House the great theosophical miscellany may be said to encompass it, as the Divine Names and Sephiroth stand about
"
"

the figure of the Cosmic Christ in the eloquent diagram It is the central root which I have mentioned, of Khunrath. from this root the Tree of Knowledge grows and

intimates, the Tree of Life. At this end of our travelling, I feel that in these final words I have reached what was set before us when firstundertaken, namely, a term was the work of quest,
up.

It becomes,

as

the

Zohar

look back over can the strange path that which we have followed and can light. we survey it under one The Shekinah is the high light which shines thereon. We have seen that this Lady of Mediation is the president
that nuptial intercourse which I have described as in the World begun on earth and completed of the The Supernals. return journey the soul is therefore of
over

from

her light, in and by her grace, with the sustenance For us at this day the and aid of her mysterious power. Shekinah can be no more than a principle, but it is Divine if indeed differently as such, and after what manner

under

"

from

by Sons of the Doctrine understood during earlier days of their exile through the long centuries leave. be content to we must of Christendom, It would be a satisfaction to find the answer, but it is
this
"

it

was

not

It is sufficientto have assured have done that the ourselves and this I feel that we central testimony is of moment.

of

our
"

vital

concern.

"

It follows, in fine, therefore, that Sephir He Zohar The Book Splendour has something to tell us at of this day which is worth hearing by those who have ears.
"
"

I do

not

affirm, God

preventing, that it is the only way, 323

The Secret Doctrine

in Israel

From for ways are many to the height. the beginning in all the states and woman of things He has called man of life in childhood and virginity, in espousals and has Who all things one makes widowhood and He called the Lover and Beloved, that they may go up hand
"

"

in hand which remains

can

is that Hereunto in Him. one and become be said in the public places, and for all that
"

over

^acramentum

Kegis
eiSt

aftsconOere

fionum

324

INDEX
In the
as

ifthey

the compilation these references of were part of the text.

annotations

have

been treated

Aaron, 273; Rod of, 185 Abba and Aima, 48, 157, 162, 203, Supreme 217, 232, 256, 300; Mother, 198, 232, 246, 305 ; Mother below, 232 ; Father, 43,

215, 216, 256, 305 105, 169 Abraham, 21, 22, 33, 51, 115-119, 135, 206, 208, 273, 275, 303, 310 Abraham de Seba, R., 102 Adam, 71, 73, 74, 75, 76, 84, 85, 92,
Abel,
102,

65,

200,

201,

in, 109, no, 137,209,224 Arnold, Matthew, 61, 91 Asher, 303, 304 Asmodeus, 274 Assiah, 30, 48, 69, 195, 205 Astrology, 116, 274, 275 Atziluth, 30, 32, 33, 41, 48, 69, 197, 202, 205, 217, 301 Augustine, St., 92 Aza and Azael, 84, 85, loi
n2,

Ark

of the Covenant,

93, 94, 95, 96, 97, 9^, 99, 100, 102, 113, 103, 104, 105, no, 127, 134, 147, 162, 169, 174, 188, 203, 204, 229, 237, 242, 276, 287, 300, 301, 313 Adam Kadmon, 5, 74 Adam Protoplastes, 49, 74, 153,
191, 192, 202 Agrippa, Cornelius, 5 Ahasuerus, 223 Aima Elohim, 200 288 Adonai,

loi,

114,

Baal-shem,

Israel, 285

187, 249,

Babel,

113

Balaam, 85, 223 Balance, 85, 223 Bartalocci, Julius, 7

170,

Ain-Soph,

26, 28, 29,

201,

52, 197,
Aour,

202,

260;

45, 46, 48, Ain-Soph

Alabaster,
Alchemy,

28, 45 7
x, xi, 9, 131, 191, 297, 319 Eternal, 257. See Covenant

Alliance,

Altar, 72, no, ni, Amalec, 86, 87, 88

249

170 19, 49, 54, 60, 61 Beth-el, \\^^ 200 Betrothed, 47, 211 Binah, 31, 33,35, 36, 39, 40, 42,43, 47, 48,49,69,70, 98, 123, 124, 131, 133, 201, 157, 198, 199, 200, 205, 2n, 217, 218, 223, 224, 254, 301, 316 Bohme, Jacob, 58, 92, 93, 233, 278 Bohu, 32, 88 Bono-Homo, Alphonsus, 142 Book, Secret, 20, 21, 49; Book Concealment Modesty, or of 121 ; Book 235 ; Book of God, 21, 217 ; Book teries, of Enoch, of Mys-

Benjamin, 169,
Bereshith,

Ancient, 29 ; Ancient of Days, 47, Ancients, 217 48 ; Ancient of Angelic Orders, 34, 35, 80, 82 Apple, 93, 95, 96 ; Garden of Apples, 129 Apron, See Vestures 96, 97, 100. Aquinas, St. Thomas, 180, 216 Architect, God, 60 ; Sheunder kinah as, 202, 301

n3, n4 ; Book of Magic, Brightness, vi 274 ; Book of Bread 118, 306, 307 and Wine, Briah, 30, 31, 48, 69, 217 Bride and Bridegroom, 47, 49, 192, Heaven, 204 ; Bride of 24 ; Bride God, Divine of 193 ;

Bride, 209 Bryant, Jacob, 112

25

The Secret Doctrine

Cain, 85, loi, 102 Canaan, 118, 178, 182 Celestial Chiefs, 115, 116 Chesed, 31, 33, 35, 36, yj, 4o, 41,
217, 224 Chiromancy, 279, 282 Chokmah, 31, 32, 33, 35, 38, 39, 40, 42, 43, 47, 48, 49, 60, 124, 131, 201, 133, 142, 157, 195, 199? 200, 217, 218, 224, 233, 300, 301 Christ, loi, 141, 147, 153, 292, 298,

in Israel
Ezra,

Eben Eden,

35
100,

and Lovi^er, 72, 93, 106, 116, 135, 145, 98, 99, 174, 153, 154, 162, 163, 175, 176, 192, 193, 203, 204, 230, 240, 254, 255, 257, 264, 288; Rivers

Higher

of, 36, 72, 17i, 121, 192, 254 Egypt, 116, 117,133,272, 303 Eheieh, 303, 304 El, 150 Eleazar, R.,
102,

238, 307 ; Eleazar

299, 308 Christian Trinitarian Doctrine, 306 Circumcision, 51, 67, 1 18-122, 156. See Covenant. Community of Israel, 55, 64, 123, 307, 311, 316 136,211,240, Correspondences, 58, 59, 61, 259 Great, Countenance, 45, 46, 48, Lesser, 46, 48, 49, 51, 170, 303; 303, 304 Covenant,
20,

the Great, R., 264 Elias del Medigo, i

32, Elijah, 53, 60, Elohim,

156 32, 36, 49, 52, 59, 60, 63, 65, 70, 99, 100, 109, no, 143, 191, 202, 192, 193, 196, 200, 215, 216,
Return, 288, 289, 290 82, 107, 156, 186, 262

219, 256 Embryonic

Enoch,
Enos,

21,

18-122;

Sign

of,

113 Eschatology, Chapters Essence,

112,

236, 255 Doctrine See Creation, 136. Cosmology^ 52-68 See Vestures. Cuirass, 97.
Daath, 224 Daleth, Daughter, Daughter 47,
Path
120,

188, 234. XIII, XIV 28,

See

also

of

Divine,

35,

36, 65,

199, 260, 311, 316 Esther, 223 Eucharist, 306, 307

131, 198,

201,

217,

Eve,

of, 124 302 ; 43, 47, 192, 200, King, 24, 49, of the

148, 161, 304 85 Daughters of Men, David, 22, 63, 136, 311 112 Davis, Edward,
Deluge,

49, 71, 73, 75, 93, 94, 96, 97, loi, 102, 103, 104, 98, 99, 100, 106, 112, 127, 134, 147, 300, 301, 313 Evil, 37, 80, 81, 86, 96 Evolution, 136, 167 Ezekiel, 22, 126, 137, 281 Ezra, 137

See 108, 109, 113, 135. ChapterVIII, passim Notes, Pauly, viii, ix, 293, and De

G. S., Rev., 112 80, 255. See Chapter Fall of Man, VII, passim; also Chapter VI,
Faber,
for Fall of the Angels Fama Fraternitatis, 286

passim
Dionysius, Doctrine,
20,

Pseudo-,
Secret,

45, 82
ix,
x,

3, 14? I5)

Filioque Flaming

clause, 216

23, 25, 26, 50, 51, 53, 18, 19, 60, 69, 70, 73, 78, 106, 130, 58, 132, 133,147, 158, 173, 178, 190, 227, 230, 234, 241, 246, 258, 272,

Franck,

sv^^ord, 105, 145, 193, 262 Adolphe, v, 28, 48, 70,

159, 161, 167, 262 Frank, Jacob, 285

Gabriel, 123 Gaffarel, Jacob,2 Galatinus, Petrus, Galicia, 285 Galilee, 187 Gasparellus, 7

295, 296, 297

Douma,

Angel P.

Drach,
Dreams,

of Vindication, 177 L. B., Chevalier, 146

277, 278
Paradise.

Earthly

See Eden

East, Wisdom

of, 272, 273

26

Index
Gates
of Understanding, i8, 124,

198, 251 Geburah, 31, 33, 35, 36, 37, 38, 40, 4i" 164 Gentiles, 184, 258, 259, 264, 298 God, 5, 6, 16, 19, 20, 24, 25, 27, 28, 32, ^% 34, 37, 40, 42, 49, 52, 54, 67, 56, 58, 59, 60, 61, 62, 64, 66, 77, 79, 81, 83, 84, 70, 71, 74, 75, 88, 92, 95, 99, 100, 105, 108, 109, III, no. 117, 119, 120, 123, 125, 128, 136, 139, 148, 151, 156, 157, 158, 162, 164, 169, 185, 188, 191,
203, 211, 219, 225, 196, 198, 201, 237, 241, 249, 252, 257, 261, 264, 269, 275, 297, 301, 303, 310, 319, 320, 321 Graal, Holy, xi, 21, 297, 319 Grapes, 112 Greek Church, 216

Jah, 217 Jeheshuah, connection

6 Tetragram, Jehovah, 60, 65,
201,

with

the

no, 148, 191, 192, 209, 216, 256, 304 195, 196, Jehovah Elohim, 75, 203, 204 Jehovah Elohenou, 205-,313

Jehovah
255

is Elohim, 70,

191, 213, 231,

Jerusalem, 40,
170,
210,

137,

140,

150,

213, 250 Root of, 143 Jesse, Jesus of Nazareth,

146, 147, 304,

305

Job, sufferings of, 178 102 Jonathan-ben-Uziel, Joseph,207, 208 Joshua, 134, 219 Judah Halevi, 35
Kabalah,

Grimoires, 12, 270, 274 Gui de Viterbi, 5

character by, 279, 280 Hassidim, New, or Pietists, 285 //", 148, 150. See Sacred Name Hair,

6,

12,

31, 33, 34, 41, 49,

52, 115, 124, 141, 152, 173, 259,

266, 270, 284 et seq.^ 293, 297, 313, 314, 322 Practical, 5, 12 Kabalah, 294,

Divine, 44, 45, 46, 48 Head, Angelic, 82 ; Infernal, Hierarchy, 82, 277 Higgins, Godfrey, 112 Hod, 31,33,35,36,40,41 6 Hogostratus,
Holy
220, 224, of Holies, 45, 210, 227, 228 Holy Spirit, 88, 176, 206, 216 ^/ seq.^ 241, 274, 299, 305, 306 Hulsius, Antonius, 142 Divine, 20, 32, 35, 42, Hypostases,

Kerubim, 145, 209, 210, 224, 262 Kether, 28, 29, 31, 32, 33, 35, 39, 42, 48, 52, 94, 157, 197, 202, 216,
217, 218, 255 Heinrich, 190, 323 Khunrath, King, Supreme, 137 ; Sacred King, King Queen, 49, and 213, 311 ; 136, 201 Kircher, Athanasius,
Laban,

7, 57

43,49,70,

123, 215

Holy /.(?.,Texts Idras, of the 201, Assemblies, 217, 45, 48, 49,
304 Imbonatus,
Immanence,

85, 188, 273 Emile, v Lafuma-Giraud, Paschal, 83, 252 Lamb, Lamb of God, 206 Land of the Living, 78, 257, 321 Land, Holy, iii,115, 116, 132, 150,
Latin

7 Jos., Divine,
60

Incarnation, 306 Intruders, 146 Cohen, Irira, Abraham Isaiah, 60, 143 Isis, 228

Jacob, 63,
312

206, 207, 208, 241, 265,

154, 187, 213, 220, 231 Church, 91, 108, 142, 174, 188, 216, 308, 320 Law, in general, 57, 64, 71, 87, 192 ; Law, Written 13, 15, 16, 22, 50, 81, 98, 130, 131, 191, 214, 223, 60, 13, 15, 16, 17, "299; Oral Law, 191, 192, 214, 215, 232, 299 130, Lead, Jane,319 Leah, 206, 222, 265 Letters, Hebrew, 29, 32, 54, 55, 56, 271 ; Great letters, 271

3 27

"The Secret Doctrine

Levi, Eliphas, 154, 168, 270, 273 Leviathan, 104, 188 Levirate, 40 Liberating Angel, 193 Lilith, 86, 98, 102, 104, 276 Loria, Isaac de, v, 171, 287, 291 Lot, 90, 118, 188 68, 76, 148, Lover Beloved, and
237 Lucifer, 63, 89 Lully, Raymund,
Macroprosopus,

in Israel

Mystery

of Faith, xi, 50, 53, 56, 69, 78, 94, loi, 109, 119, 125, 126, 127, 152, 153, 164, 191,249,251, 252, 253, 255, 256, 260

Naamah,

Name, separate
22,

85, 103, 104 Sacred (including its

consonants

52

49 Magic, 12, 85, 113, 115,274 Principles, 209 Male and Female Malkuth, 30, 33, 41, 47, 52, 70, 95?

195, 197, 217, 218, 255 Mangetus, 319 See Mystery Marriage.
Mary
the Heaven

of Sex

Virgin.

See

Queen

of

xi, 297 S. L. M., 28 Matrona, 41, 42, 43^ 47, 75, 136, 137, 192, 194, 195, 203, 208, 210, 263 214,247, Mediatrix, 262 Meimra, 49 Melchizedek, 118 Mercy-Seat, 209
Mathers,

Masonry,

Tlin),18, 32, 36, 38, 39, 40, 41, 42, 43, 47, 48, 54, 56, 57, 58, 62, 63, 68, 98, 113, 120, 127, 138, 139, 186, 194, 195, 196, 198, 199, 200, 201, 203, 204, 206, 210, 217, 218, 224, 240, 254, 275, 299, 300, 229, 236, 302, 303, 305 Name, Sacred, of 9 letters, 191 Name, Sacred, of 42 letters, 207 Name, Sacred, of 72 letters, 21, 87 Names, Power of Divine, 5 Names, Divine, 270, 271, 299 Mount, Nebo, 123 86 Nephilim,
Netzach,
Noah,

31, 33, 35, 36, 40, 144 III, 112, 94, 109, no,

212,

312 Nuptials,

Divine,

254
12,

Messiah,

5, 40, 124, 141, 143, 166,

218, 252, 298, 299, 300, 302, 304, 139, 305, 321 ; Messianic Epoch, 170 Metatron,
22,

Occult Sciences, Chapter XV III, Onan, sin of, 108 Onkelos, 49, 60 Osiris, 55
Palaces,

13, 116, and

passim

194,

202,

82, 136, 145, 184, 186, 213, 262, 263, 205, 210,

300, 302, 303, 304 Priest, 160 Michael, High as Microprosopus, 49 Rabba, Midrash 132 Midrash Talpiga, 143 Midrashim, Ancient, 296, 322 Mishna, 22, 36, 132, 214, 277 Moab, Plains of, 132 Modesty, 235 Moon, 22, 212 Moses, 22, 135, 185, 198, 207, 208,
R., vii, 2, 284, 322 See Queen of God. Mother of Heaven Myer, Isaac, 161 Mysteries, Instituted, 314

209, 218, 221, Moses de Leon,

222

of Delight, 303 Palladius, Paradise of, 268 Paracelsus, 5, 6, 278 Pardes, 31, 70 Parts of the Soul, 157, 158, 159, 160, 161, 167, 174, 177, 178 ; and XIII, ^(a:j'i'my Chapter tion Generaof Souls, 315 Paths, the, xxxii, 29, 38, 186 Patmore, Coventry, 238 Paul, St., 81, 168 Pharaoh, 273 School, 319 Philadelphian Philo, 219 Physiognomy, 279, 280, 281, 282 Picus de Mirandula, i, 2, 3, 4, 82
Pillar of Benignity, Middle, 35, 36, 83, 95, 192, 196, 200, 229, n^ 263

165, 251, 263

; Palace

28

Index
Mercy, Pillar of also 35. See Sephiroth Pillar of Severity, 3$. See also Sephiroth Pisgah, 132 Pistorius, 6, 7 Dr. John, 317 Pordage, Benedictus, Poscantius, 142 Postel, William, 4, 5, 214, 270 Prayer, 166, 215, 225, 276; Prayer Contemplation, of 285 ; House of Prayer Prayer, 212 ; of Silence, 311 Pre-existence, \"^i et seq. Principles, Supreme, 50 Procreation, 94 Propitiatory, 137, 255 Punishment, everlasting, 177 ; not Chapter See 178. everlasting,
.

Sephiroth,

3^, 40, 31, 33, 34, 35, 2"7^ 202, 217, 41, 47, 195, 197, 258, 259, 260, 286, 312 Sephiroth, evil, 273 83 Seraphim, Serpent, 36, 86, Zj, loi, 109, 128,
120,

134, 187, 275 Seth, 103, 107, 169 Sex, Question of, 51, 69, 93, 94, 97, loi, 107, 137, 228, 234, 313, and X.Vll^ passim Chapter Shaddai, 32, 146 Shekinah, 2"o,39, 42, 69, 70, 71, 75, 82, 84, 85, 95, loi, 104, 106, 76, III, 123, 124, 117, 120, 108, no, 125, 126, 127, 133, 137, 138, 148, 157, 162, 168, 185, 188, 237, 239, 241, 242, 243, 244, 245, 248, 251, 255, 258, 259, 283, 297, 300, 303, 304, 305, 306, 313, 314, 323, 324. XNl^ passim See also Chapter Sheol, 177, 178, 181 Shiloh, 199 Signatures, Doctrine of, 278 Ben Simeon Jochai,R., 2, 23, 24, 60, 73, 81, 124, 130, 132, 170, 44, 178, 180, 214, 238, 241, 243, 244, 250, 265, 295, 300, 302, 307, 316 Sinai, Mount, 18, 22, 23, 63, 105, 124, 127, 128, 129, 185, 231 63, 136, 137, 143, 210, Solomon, 233, 254, 272, 274, 321 G. C, 3 Sommer, Begotten, Son, 42, 43, 74, 149, 151, 305, 315 201,215,217, Sons of God, 83, 84, 85 Sons 13, 18, 22, of the Doctrine,
24, 97, 106, 142, 162, 184, 186, 210, 225, 232, 234, 237, 240, 242, 244, 245, 266, 271, 294 Sophia, Gnostic, 233 Sophia, Virgin, 233 Sophonias, Prophecy of, 114 Spirit of God, 34 Stone, Mystic, 62, 63 Soul, 18 Supplementary Supreme Mysteries, 23, 164, 251, Soul, 252, 253, 256 ; Supreme

XIV

Queen

of Heaven, 298, 301, 304

203, 225, 233,

Rachel,

170, 206, 265, 312

21

Raziel, Reggio,

Isaac,

Reincarnation, 289, 290 Reuchlin,

167

et

seq.y 261,

John, 6

Revolution of Souls, 287, 288 Riccius, Paulus, 7

Roach, Robe Robert, of Glory,

319
100

Michael, 23, 141 Rodkinson, Rome, 145 Rose 132 ; Roses, of Sharon, Knorr von, Baron Rosenroth,
30, 44, 159, 286 Rosicrucians, xi, 297 Sabbaoth,

72 7, 28,

Sabbath,

32, 47 36, 46, jj^ 129, 162, 182, 246, 247, 265, 302 L. C. de, 92 Saint-Martin, 102, 82, 86, 89, 94, loi, Samacl,
103, 104, 163, 276 Sarah, 117, 206, 209 Satan, 86, loi, 181, 188 See Mystic Stone Schethiya. Seed, Divine, 64 Dzenioutha, Sepher 45 Yetzirah, 28, 29, 34, 35, 37, Sepher 38, 81, 270

259 ; Supreme Swedenborg, 59

Tabernacle,

Spirit, 62

122,

209, 217,

221,

224, 226, 255

29

The
Tables

Secret Doctrine
Wolf, 7 Womanhood,
Word,

in Israel
bibliographer
of

63, 128, 129, of the Law, 131, 135 Talmud, 14, 29, 36, 62, 81, 86, loi, 103, 104, III, 124, 141, 144, 188, 219, 229, 245, 272, 277, 285 Temples, First and Second, 76, 86,
122,

Kabalism,

210,

211,

272.

See

also

98, 201, 246, 254 31, 36, 49, 50, 51, 54, 64, 65, 201, 202, 300 95, Worlds, Four, 30, 31, 33, 52 ; Worlds made and destroyed, 67
Yebba, R., 294 31, 33, 34, 41, 47, 120, Yetzirah, 30, 48, 69, 205, 217 Yod, 119, 121, 186
Zechariah,

Chapter
Tetragram.

Xl^passhn
See Yesod, 217

Sacred Name Tiphereth, 31, 2,2"y7, 40 3 Tohu, 32, 88 Transcendence, 64 Transubstantiation, 307 Tree of Knowledge, 36, 76, yy, 78, 79, 81, 94, 97, 99, 100, 109, 130, 131, 154, 323 Tree of Life, 36, 76, yy, 78, 79, 97, 99, 106, 127, 130, 131, 154, 160, 162, 186, 193, 217, 256, 257, 259, 262, 264, 310, 311, 323 Tree of the Sephiroth, 29, 34, 37, 48, 196, 198, 199 Triad, Sacred, %^^ 224 Triad, Infernal, 83 Tubal Union,

Zion,

219 63, 70, 166, 170, 47,

210,

227,

247, 250 Zipporah, 208 its influence Zohar,

v

on

Christian

scholarship, vi ; general content, vi, vii ; false and true Zohar, 2 ; its chief ments editions, 3; alleged Christian ele3; posand complexion, sible 8 ; a of its study, plans
storehouse
scope value

; traditional authorship,

Cain, 85 Divine,

25, 184, 191, 203, 231, 232, 235, 256, 261, 297, 309213

of Secret Doctrine, of the present work, 9, of its exegesis, 10, 14;

9 ;
10

its

312 Unity, Unknown

Van Vau,

11 ; of various contradictions, dates, 1 1 ; connection with magic of occultism, and other branches
12,

God,

217, 255 80

13;

Keys
Dale,
120,

Antonio,

16, 18; original extent, its Mystery, 18; antecedents of Zoharic Doctrine, 27 ; of

146, 148, 150, 151. See Sacred Name also Vestures, 72, 100, 106, 184 ; Mantle Master, 176 of the

Vision, Blessed, 71, 261, 262, 311 Voice, 95 ; Great Voice, 50 ; Divine Voice, 311
Waite,

on God, 28; concerning Sephiroth, the 33; theSee 49. of the Word, osophy also 55, 56, 59, 69, 73, 75, 80, 86, 92, 99, 105, 108, 115, 123, 125, 127, 128, 129, 130, 135, 139, 142, 144, 151, 152, 156, 167, 168, 174, 178, 181, 182, 183, 190, 193, 211,

its testimony

White Will,

a. E., viii, 168 45, 46 Divine, 25, 29, 58, 165, 266,
Head,

275
Wisdom,
200

213, 215, 216, 227, 230, 235, 244, 258, 267, 268, 270, 272, 274, 277, 279, 283, 284, 285, 292, 294, 296, 299, 302, 304, 306, 307, 309, 2"^7i

27, 39, 71, 114, 117, 161,

319, 320, 321, 322 Zoth, i.e.^Sign of Covenant,

222

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The

Occult Revieiv.

"A

drama

of

soul

...

of how
"

such

soul advances

into the very Temple

of Life."

The

Seeker.

"

His language
...

is the language
verse

of true

poetry.
"

He

has keen Daily

insight.

His

is of ecstatic quality."

Birmingham

Gazette.
"

Mr.

Waite

is

deep-voiced,

imaginative,

cunning

rhymer."

"

Daily

Chronicle.

WILLIAM
8-1
1

RIDER
Paternoster

"
Row,

SON,

LIMITED
E.G.

London,

PSYCHIC
of
a

PHILOSOPHY, Religion of Natural

as

the Foundation By V. C. Causes.

Desertis.
Alfred

F.R.S.
tops.
"

With Introductory Note by Professor Russel Wallace, O.M., D.C.L., LL.D., New and cheaper edition, cloth gilt,gilt
8vo, 421

Crown

pages, 3s. 6d.

net.

Contents. Introductory note and Preface. Part I. The Bases Experimental Fact. Part II. Theory Inferences. Part III. of and Practical Mysticism.
is replete with sound, scholarly, cogent, and practical the psychic reasoning, on the scientificand religious as well as on be taken as a treasury of arguments side, and may well proving that the spiritual philosophy is a necessity for the future well-being of the
The
"

book

world." "In

"

Light.
every way worthy

of study."

"

Christian

World.

NOTES

ON

THE

MARGINS.
Inquiry.

Being

of Thought and Clifford Harrison.

"

Five

tions SuggesEssays by
net.

Crown

8vo, 3s. 6d.

The
or

into Mysticism. An Inquiry Contents. Realism. The Arrest Lines of Coincidence. Lost Riches of the World,
"

Illusion

Advance?

of The

Perhaps the most readable introduction to the understanding the spirit and meaning of of Occultism, or, as the author prefers to formatio desirous of incall it,Mysticism, which we could offer to any one Review. on the subject." Theosophical
"

AZOTH

IN EAST THE STAR ; or, THE Light of Mysticism). Embracing the (A New First Matter of the Magnum Opus, the Evolution figuration Transof Aphrodite- Urania, and the Alchemical Edward By Arthur of Humanity. Cloth gilt,239 pages, imp. 8vo, 6s. net. Waite.
"

Preface. Contents. Man. The Outward

The The

Gate

tion. Introducof the Sanctuary. Inward Man. Appendices.

The

various
are

phases

and

its glory,

of mysticism, its philosophy, its discipline treated seriatim in a volume of great value to all

students of mysticism.

WILLIAM
8-1
1

RIDER
Paternoster

"
Row,
6

SON,

LIMITED
E.C.

London,

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