Mystical Qabalah E-Book

Dion Fortune

• Herausgeber: Skyline
• Kategorie: Ratgeber
• Sprache: Englisch
• Veröffentlichungsjahr: 2017

Beschreibung

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

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Dion Fortune

Mystical Qabalah

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Table of contents

Preface

Foreword

The Yoga Of The West

The Choice Of A Path

The Method Of The Qabalah

The Unwritten Qabalah

Negative Existence

Otz Chiim, The Tree Of Life

The Three Supernals

The Patterns Of The Tree

The Ten Sephiroth In The Four Worlds

The Paths Upon The Tree

The Subjective Sephiroth

The Gods Upon The Tree

Practical Work Upon The Tree

General Considerations

Kether, The First Sephirah

Chokmah, The Second Sephirah

Binah, The Third Sephirah

Chesed, The Fourth Sephirah

Geburah, The Fifth Sephirah

Tiphareth, The Sixth Sephirah

The Four Lower Sephiroth

Netzach

Hod

Yesod

Malkuth

The Qliphoth

Conclusion

Diagrams

Preface

The history of western magic started about 4000 years ago. And since then it has been adding something to western magic. Originally, the Latin word magus nominated the followers of the spiritualist-priest class, and later originated to elect ‘clairvoyant, sorcerer’ and in a judgmental sense also ‘magician, trickster’. Thus, the initial meaning of the word ‘magic’ was the wisdoms of the Magi, that is the abilities of attaining supernatural powers and energy, while later it became practical critically to deceitful wizardry. The etymological descriptions specify three significant features in the expansion of the notion ‘magic’: 1) Magic as a discipline of celestial natural forces and in the course of formation 2) Magic as the exercise of such facts in divinations, visions and illusion 3) Fraudulent witchery. The latter belief played a significant part in the Christian demonization process. The growth of the western notion ‘magic’ directed to extensive assumptions in the demonological and astrophysical argument of the Neoplatonists. Their tactic was grounded on the philosophy of a hierarchically ordered outer space, where conferring to Plotinus (C205–C270 AD) a noetic ingredient was shaped as the outcome of eternal and countless radiation built on the ultimate opinion; this in its chance contributed to the rise of psychic constituent, which formed the basis of the factual world. Furthermore, these diverse phases of release came to be measured as convinced forces, which underneath the impact of innocent and evil views during late ancient times were embodied as humans. The hierarchical cosmos of Iamblichus simply demonstrates the legitimacy of this process. In his work, the Neoplatonic cosmology has initiated a channel through the syncretism distinctive of the late antiquity and in the essence of Greco-Oriental dualism. Superior productions are taken closer to inferior ones by various midway creatures. The higher the site of the mediators, the further they bear a resemblance to gods and whizzes; the minor they are, the nearer they stand to the psychic-spiritual part. The aforementioned group of intermediaries has been settled in order of series on the origin of cosmic gravity. Proclus (c410–485 AD) has described the system of magic origin conversed above in better aspect: in the hierarchical shackles of cosmic rudiments the power and nature of a firm star god disturbs everything mediocre, and with growing distance the impact slowly becomes weaker. The Humanists approached the Platonic notions from the outlook of the bequest of late antiquity, and were thus first familiarized to the Neoplatonic form of the doctrine. And since Ficino’s work has been inscribed in the spirit of emanation theory, and the author has been persuaded of the existence of the higher and lower spheres of magic and powers defined in Picatrix, he claims that planets and cosmic movements have much to do with power and magic spirit. Today’s occult marketplace also offers, in addition to books, multifarious paraphernalia for practicing magic: amulets, talismans, pendulums and magic rods. Though added with modern essentials and pseudoscientific advices to give some weight to the fundamentals, they are nothing but the leftovers of the western ethnicities of magic.

Foreword

The Tree of Life forms the ground-plan of the Western Esoteric Tradition and is the system upon which pupils are trained in the Fraternity of the Inner Light.The transliteration of Hebrew words into English is the subject of much diversity of opinion, every scholar appearing to have his own system. In these pages I have availed myself of the alphabetical table given by MacGregor Mathers in The Kabbalah Unveiled because this book is the one generally used by esoteric students. He himself does not adhere to his own table systematically, however, and even uses different spellings for the same words. This is very confusing for anyone who wishes to use the gematric method of elucidation, in which letters are turned into numbers. When, therefore, Mathers gives alternative transliterations, I have followed the one which coincides with that given in his own table.The capitalisation employed in these pages may also appear unusual, but it is the one traditionally used among students of the Western Esoteric Tradition. In this system, common words, such as earth or path, are used in a technical sense to denote spiritual principles. When this is done, a capital is used to indicate the fact. When a capital is not used, it may be taken that the word is to be understood in its ordinary sense.As I have frequently referred to the authority of MacGregor Mathers and Aleister Crowley in matters of Qabalistic mysticism, it may be as well to explain my position in relation to these two writers.I was at one time a member of the organisation founded by the former, but have never been associated with the latter. I have never known either of these gentlemen personally, MacGregor Mathers having died before I joined his organisation, and Aleister Crowley having then ceased to be associated with it.

The Yoga Of The West

1. Very few students of occultism know anything at all about the fountain-head whence their tradition springs. Many of them do not even know there is a Western Tradition. Scholarship is baffled by the intentional blinds and defences with which initiates both ancient and modern have wrapped themselves about, and concludes that the few fragments of a literature which have come down to us are medieval forgeries. They would be greatly surprised if they knew that these fragments, supplemented by manuscripts that have never been allowed to pass out of the hands of initiates, and completed by an oral tradition, are handed down in schools of initiation to this day, and are used as the bases of the practical work of the Yoga of the West.2. The adepts of those races whose evolutionary destiny is to conquer the physical plane have evolved a Yoga technique of their own which is adapted to their special problems and peculiar needs. This technique is based upon the well-known but little understood Qabalah, the Wisdom of Israel.3. It may be asked why it is that the Western nations should go to the Hebrew culture for their mystical tradition? The answer to this question will be readily understood by those who are acquainted with the esoteric theory concerning races and sub-races. Everything must have a source. Cultures do not spring out of nothing. The seed-bearers of each new phase of culture must of necessity arise within the preceding culture. No one can deny that Judaism was the matrix of the European spiritual culture when they recall the fact that Jesus and Paul were both Jews. No race except the Jewish race could possibly have served as the stock upon which the new dispensation was to be grafted because no other race was monotheistic. Pantheism and polytheism had had their day and a new and more spiritual culture was due. The Christian races owe their religion to the Jewish culture as surely as the Buddhist races of the East owe theirs to the Hindu culture.4. The mysticism of Israel supplies the foundation of modern Western occultism. It forms the theoretical basis upon which all ceremonial is developed. Its famous glyph, the Tree of Life, is the best meditation symbol we possess because it is the most comprehensive.5. It is not my intention to write a historical study of the sources of the Qabalah, but rather to show the uses that are made of it by modern students of the Mysteries. For although the roots of our system are in tradition, there is no reason why we should be hidebound by tradition. A technique that is being actually practised is a growing thing, for the experience of each worker enriches it and becomes part of the common heritage.6. It is not necessarily incumbent upon us to do certain things or hold certain ideas because the Rabbis who lived before Christ had certain views. The world has moved on since those days and we are under a new dispensation but what was true in principle then will be true in principle now, and of value to us. The modern Qabalist is the heir of the ancient Qabalist, but he must reinterpret doctrine and reformulate method in the light of the present dispensation if the heritage he has received is to be of any practical value to him.7. I do not claim that the modern Qabalistic teachings as I have learnt them are identical with those of the pre-Christian Rabbis, but I claim that they are the legitimate descendants thereof and the natural development therefrom.8. The nearer the source the purer the stream. In order to discover first principles we must go to the fountain-head. But a river receives many tributaries in the course of its flow, and these need not necessarily be polluted. If we want to discover whether they are pure or not, we compare them with the pristine stream, and if they pass this test they may well be permitted to mingle with the main body of waters and swell their strength. So it is with a tradition: that which is not antagonistic will be assimilated. We must always test the purity of a tradition by reference to first principles, but we shall equally judge of the vitality of a tradition by its power to assimilate. It is only a dead faith which remains uninfluenced by contemporary thought.9. The original stream of Hebraic mysticism has received many tributaries. We see its rise among the nomad star-worshippers of Chaldea, where Abraham in his tent among his flocks hears the voice of God. But Abraham has a shadowy background in which vast forms move half-seen. The mysterious figure of a great priest-king, “born without father, without mother, without descent; having neither beginning of days nor end of life,” administers to him the first Eucharistic feast of bread and wine after the battle with the Kings in the valley, the sinister Kings of Edom, “who ruled ere there was a king in Israel, whose kingdoms are unbalanced force.”10. Generation by generation we trace the intercourse of the princes of Israel with the priest-kings of Egypt. Abraham and Jacob went thither; Joseph and Moses were intimately associated with the court of the royal adepts. When we read of Solomon sending to Hiram, King of Tyre, for men materials to aid in the building of the Temple we know that the famous Tyrian Mysteries must have profoundly influenced the Hebrew esotericism. When we read of Daniel being educated in the palaces of Babylon we know that the wisdom of the Magi must have been accessible to Hebrew illuminati.11. This ancient mystical tradition of the Hebrews possessed three literatures: the Books of the Law and the Prophets, which are known to us as the Old Testament; the Talmud, or collection of learned commentaries thereon; and the Qabalah, or mystical interpretation thereof. Of these three the ancient Rabbis say that the first is the body of the tradition, the second its rational soul, and the third its immortal spirit. Ignorant men may with profit read the first; learned men study the second; but the wise meditate upon the third. It is a strange thing that Christian exegesis has never sought the keys to the Old T estament in the Qabalah.12. In Our Lord’s day there were three schools of religious thought in Palestine: the Pharisees and the Sadducees, of whom we read so frequently in the Gospels; and the Essenes, who are never referred to. Esoteric tradition avers that the boy Jesus ben Joseph, when His calibre was recognised by the learned doctors of the Law who heard Him speak in the Temple at the age of twelve, was sent by them to the Essenian community near the Dead Sea to be trained in the mystical tradition of Israel, and that He remained there until He came to John to be baptised in the Jordan before commencing His mission at the age of thirty. Be that as it may, the closing clause of the Lord’s Prayer is pure Qabalism. Malkuth, the Kingdom, Hod, the Power, Netzach, the Glory, form the basal triangle of the Tree of Life, with Yesod, the Foundation, or Receptacle of Influences, as the central point. Whoever formulated that prayer knew his Qabalah.13. Christianity had its esotericism in the Gnosis, which owed much to both Greek and Egyptian thought. In the system of Pythagoras we see an adaptation of the Qabalistic principles to Greek mysticism.14. The exoteric, state-organised section of the Christian Church persecuted and stamped out the esoteric section, destroying every trace of its literature upon which it could lay hands in striving to eradicate the very memory of a gnosis from human history. It is recorded that the baths and bakehouses of Alexandria were fired for six months with the manuscripts from the great library. Very little remains to us of our spiritual heritage in the ancient wisdom. Everything that was above ground was swept away, and it is only with the excavation of ancient monuments the sands have swallowed that we are beginning to rediscover its fragments.15. It was not until the fifteenth century, when the power of the Church was beginning to show signs of weakening, that men dared to commit to paper the traditional Wisdom of Israel. Scholars declare that the Qabalah is a medieval forgery because they cannot trace a succession of early manuscripts, but those who know the manner of working of esoteric fraternities know that a whole cosmogony and psychology can be conveyed in a glyph which means nothing to the uninitiated. These strange old charts could be handed on from generation to generation, their explanation being communicated verbally, and the true interpretation would never be lost. When in doubt as to the explanation of some abstruse point, reference would be made to the sacred glyph, and meditation thereon would unfold what generations of meditation had ensouled therein. It is well known to mystics that if a man meditates upon a symbol around which certain ideas have been associated by past meditation, he will obtain access to those ideas, even if the glyph has never been elucidated to him by those who have received the oral tradition “by mouth to ear.”16. The organised temporal force of the Church availed to drive all rivals from the field and destroy their traces. We little know what seeds of mystical tradition sprang up only to be cut down during the Dark Ages; but mysticism is inherent in the human race, and although the Church had destroyed all roots of tradition in her group-soul, nevertheless devout spirits within her fold rediscovered the technique of the soul’s approach to God and developed a characteristic Yoga of their own, closely akin to the Bhakti Yoga of the East. The literature of Catholicism is rich in treatises on mystical theology which reveal practical acquaintance with the higher states of consciousness though a somewhat naive conception of the psychology thereof, thus revealing the poverty of a system which does not avail itself of the experience of tradition.17. The Bhakti Yoga of the Catholic Church is only suitable for those whose temperament is naturally devotional and who find their readiest expression in loving self-sacrifice. But it is not everybody who is of this type, and Christianity is unfortunate in not having any choice of systems to offer its aspirants. The East, being tolerant, is wise, and has developed various Yoga methods, each of which is pursued by its adherents to the exclusion of the others, and yet none would deny that the other methods are also paths to God for those to whom they are suited.18. In consequence of this deplorable limitation on the part of our theology many Western aspirants take up Eastern methods. For those who are able to live in Eastern conditions and work under the immediate supervision of a guru, this may prove satisfactory, but it seldom gives good results when the various systems are pursued with no other guide than a book and under unmodified Western conditions.19. It is for this reason that I would recommend to the white races the traditional Western system, which is admirably adapted to their psychic constitution. It gives immediate results, and if done under proper supervision, not only does it not disturb the mental or physical equipoise, as happens with regrettable frequency when unsuitable systems are used, but it produces a unique vitality. It is this peculiar vitality of the adepts which led to the tradition of the elixir of life. I have known a number of people in my time who might justly be considered adepts, and I have always been struck by that peculiar ageless vitality they all possessed.20. On the other hand, however, I can only endorse what all the gurus of the Eastern Tradition have always averred—that any system of psycho-spiritual development can only be safely and adequately carried on under the personal supervision of an experienced teacher. For this reason, although I shall give in these pages the principles of the mystical Qabalah, I do not consider it would be in anybody’s interest to give the keys to its practice even if by the terms of the obligation of my own initiation I were not forbidden to do so. But, on the other hand, I do not consider it fair to the reader to introduce intentional blinds and misinformation, and to the best of my knowledge and belief the information I give is accurate, even if incomplete.21. The Thirty-two Mystical Paths of the Concealed Glory are ways of life, and those who want to unravel their secrets must tread them. As I myself was trained, so can anyone be trained who is willing to undergo the discipline, and I will gladly indicate the way to any earnest seeker.

The Choice Of A Path

1. No student will ever make any progress in spiritual development who flits from system to system; first using some New Thought affirmations, then some Yoga breathing exercises and meditation-postures, and following these by an attempt at the mystical methods of prayer. Each of these systems has its value, but that value can only be realized if the system is carried out in its entirety. They are the calisthenics of consciousness, and aim at gradually developing the powers of the mind. The value does not lie in the prescribed exercises as ends in themselves, but in the powers that will be developed if they are persevered with. If we intend to take our occult studies seriously and make of them anything more than desultory light reading, we must choose our system and carry it out faithfully until we arrive, if not at its ultimate goal, at any rate at definite practical results and a permanent enhancement of consciousness. After this has been achieved we may, not without advantage, experiment with the methods that have been developed upon other Paths, and build up an eclectic technique and philosophy therefrom; but the student who sets out to be an eclectic before he has made himself an expert will never be anything more than a dabbler.2. Whoever has any practical experience of the different methods of spiritual development knows that the method must fit the temperament, and that it must also be adapted to the grade of development of the student. Westerners especially such as prefer the occult to the mystic path, often come seeking initiation at a stage of spiritual development which an Eastern guru would consider exceedingly immature. Any method that is to be available for the West must have in its lower grades a technique which can be used as a stepping-stone by these undeveloped students; to ask them to rise immediately to metaphysical heights is useless in the case of the great majority, and prevents a start from being made.3. For a system of spiritual development to be applicable in the West it must fulfill certain well-defined requirements. To begin with, its elementary technique must be such that it is readily grasped by minds that have in them nothing of the mystic. Secondly, the forces it brings to bear to stimulate the development of the higher aspects of consciousness must be sufficiently powerful and concentrated to penetrate the relatively dense vehicles of the average Westerner, who makes nothing whatever of subtle vibrations. Thirdly, as few Europeans, following a racial dharma of material development, have either the opportunity or the inclination to lead the life of a recluse, the forces employed must be handled in such a way that they can be made available during the brief periods that the modern man or woman can, at the commencement of the Path, snatch from their daily avocations to give to the pursuit. They must, that is to say, be handled by a technique which enables them to be readily concentrated and equally readily dispersed, because it is not possible to maintain these high psychic tensions while living the hard-driving life of the citizen of a European city. Experience proves with unfailing regularity that the methods of psychic development which are effectual and satisfactory for the recluse produce neurotic conditions and breakdowns in the person who pursues them while compelled to endure the strain of modern life.4. So much the worse for modern life, some may say, and adduce this undeniable fact as an argument for modifying our Western ways of living. Far be it from me to maintain that our civilisation is perfect, or that wisdom originated and will die with us, but it appears to me that if our karma (or destiny) has caused us to be incarnated in a body of a certain racial type and temperament, it may be concluded that that is the discipline and experience which the Lords of Karma consider we need in this incarnation, and that we shall not advance the cause of our evolution by avoiding or evading it. I have seen so many attempts at spiritual development that were simply evasions of life’s problems that I am suspicious of any system which involves a breach with the group-soul of the race. Nor am I impressed by a dedication to the higher life which manifests itself by peculiarities of clothing and bearing and by the manner of cutting, or omitting to cut, the hair. T rue spirituality never advertises itself.5. The racial dharma of the West is the conquest of dense matter. If this were realised it would explain many problems in the relationships of West and East. In order that we may conquer dense matter and develop the concrete mind we are endowed by our racial heritage with a particular type of physical body and nervous system, just as other races, such as the Mongolian and the Negro, are endowed with other types.6. It is injudicious to apply to one type of psycho-physical make-up the developing methods adapted to another; they will either fail to produce adequate results, or produce unforeseen and possibly undesirable results. To say this is not to condemn the Eastern methods, nor decry the Western constitution, which is as God made it, but to reaffirm the old adage that one man’s meat is another man’s poison.7. The dharma of the West differs from that of the East; is it therefore desirable to try and implant Eastern ideals in a Westerner? Withdrawal from the earth-plane is not his line of progress. The normal, healthy Westerner has no desire to escape from life, his urge is to conquer it and reduce it to order and harmony. It is only the pathological types who long to “cease upon the midnight with no pain,” to be free from the wheel of birth and death; the normal Western temperament demands “life, more life.”8. It is this concentration of life-force that the Western occultist seeks in his operations. He does not try to escape from matter into spirit, leaving an unconquered country behind him to get on as best it may; he wants to bring the Godhead down into manhood and make Divine Law prevail even in the Kingdom of the Shades. This is the root-motive for the acquisition of occult powers upon the Right-hand Path, and explains why initiates do not abandon all for the mystic Divine Union, but cultivate a White Magic.9. It is this White Magic, which consists in the application of occult powers to spiritual ends, by means of which a large proportion of the training and development of the Western aspirant is carried out. I have seen something of a good many different systems, and in my opinion the person who tries to dispense with ceremonial is working at a great disadvantage. Development by meditation alone is a slow process in the West, because the mind-stuff upon which it has to work, and the mental atmosphere in which the work has to be done, are very resistant. The only purely meditative school of Western Yoga is that of the Quakers, and I think that they would agree that their path is for the few; the Catholic Church combines Mantra Yoga with its Bhakti Yoga.10. It is by means of formula that the occultist selects and concentrates the forces he wishes to work with. These formulae are based upon the Qabalistic Tree of Life, and whatever system he may be working, whether he be assuming the god-forms of Egypt or evoking the inspiration of Iacchus with chant and dance, he has the diagram of the Tree at the back of his mind. It is in the symbolism of the Tree that Western initiates are drilled, and it supplies the essential ground plan of classification to which all other systems can be related. The Ray upon which the Western aspirant works has manifested itself—through many different cultures and developed a characteristic technique in each. The modern initiate works a synthetic system, sometimes using an Egyptian, a Greek, or even a Druidic method, for different methods are best suited for different purposes and conditions. In all cases, however, the operation he designs is strictly related to the Paths of the Tree of which he is master. If he possesses the grade which corresponds to the Sephirah Netzach, he can work with the manifestation of the force of that aspect of the Godhead (distinguished by the Qabalists by the name of Tetragrammaton Elohim) in whatever system he may select. In the Egyptian system it will be the Isis of Nature; in the Greek, Aphrodite; in the Nordic, Freya; in the Druidic, Keridwen. In other words, he possesses the powers of the Sphere of Venus in whatever traditional system he may be using. Having attained a grade in one system, he has access to the equivalent grades of all the other systems of his Tradition.11. But although he may use these other systems as occasion serves, experience proves that the Qabalah supplies the best groundwork and the best system upon which to train a student before he begins to experiment with the pagan systems. The Qabalah is essentially monotheistic; the potencies it classifies are always regarded as the messengers of God and not His fellow-workers. This principle enforces the concept of a centralized government of the Cosmos and of the grip of the Divine Law upon the whole of manifestation—a very necessary principle with which to imbue any student of the Arcane forces. It is the purity, sanity, and clarity of the Qabalistic concepts as resumed in the formula of the Tree of Life which makes that glyph such an admirable one for the meditations that exalt consciousness and justify us in calling the Qabalah the Y oga of the West.

The Method Of The Qabalah

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