Index, bigindex

classes ::: A_Garden_of_Pomegranates_-_An_Outline_of_the_Qabalah, chapter,
children ::: 1.07 - The Literal Qabalah (continued)
branches :::

Instances, Classes, See Also, Object in Names
Definitions, . Quotes . - . Chapters .

object:1.07 - The Literal Qabalah (continued)
book class:A Garden of Pomegranates - An Outline of the Qabalah



I T should by now be abundantly clear to even the most casual reader, after this description of the thirty-two
Paths of Wisdom and the outline of the Qabalistic ideas of number, that the more knowledge of every kind one has at one's disposal, and the greater one's experience, the more will the system commend itself as a mode of classifica- tion. It cannot be too clearly emphasized that this being a system for the classification of all ideas, there is nothing which cannot be comprehended in it. No attempt, there- fore, has been made to give here a large number of cor- respondences, as this is a task which must be left for individual research. The writer must be pardoned for reiterating this so frequently, but it is so important that he grasps every opportunity to drive the point home.

At first sight the whole system of the Sephirothal Tree, with the manifold correspondences to be utilized as a psychological or spiritual classifying system, may appear to the reader as wholly unintelligible. But with a little serious application, the lapse of time will show an unconscious assimilation - analogous to the seed of a tree taking root silehtly, secretly, in the dark depths of Mother Earth.
When the seed has at last sent forth shoots and roots seek- ing nourishment and something it can grasp and hold on to, the tender stalk pushes its way upwards towards the Sun, the source of light and life.

So also with the fundamental principles of the Qabalah.
First the original seed of the few important correspondences, upon which the whole superstructure depends, should be committed to memory and made an integral part of one's everyday consciousness. In order to facilitate study, the reader who is really interested in proving to himself the inestimable value of the Tree of Life as a method of
classification, should procure a tray which contains what is known as a card index. This, in reality, is but a small box holding a number of blank cards. These should be divided into several compartments, numbered from 1 to 32. Every correspondence mentioned in the previous chapters should then be entered on a card by itself and placed in its proper position, under its appropriate number. Then the student should briefly enter on to each card the various facts of which he is cognisant concerning each of those attributions and take steps to acquire a deeper knowledge concerning some of the items which are new. In this very practical way, he will be classifying the whole of his knowledge into thirty-two compartments, and any new facts which he thereafter obtains will be automatically grouped under some one of these divisions. When this task has been thoroughly accomplished, he should endeavour to reduce in his own mind the information contained in these thirty- two divisions with their multitudinous facts to Ten, the number of the Sephiros - and finally to One.

This last task will be rendered much more simple if the relation obtaining between the Paths and the Sephiros, and the shape of the Tree itself, is borne in mind. All the attri- butions should be carefully traced and correlated by the reader to that harmonious and symmetrical shape which is formed by the ten Sephiros and the twenty-two Paths.
He should remember, too, the triune nature of each unit ; it receives from above, retains and expresses its own nature, and transmits the influence to that which is below.

This is the root foundation upon which all further study must be based. As the study progresses, a more complete and intelligible set of attributions should be filed in these original jackets, and the Tree will be observed to grow under one's very eyes.

The correspondences of each unit may be indefinitely extended, since each Sephirah and each subsidiary Path may be visualized as containing a Tree of Life within its own sphere, and may thus be divided for the purpose of more precise and close analysis into ten subdivisions. The
Tree itself may also be placed in each of, what are called,
The Four Worlds in the Qabalistic Scheme of Evolution.

The Sephirothic scheme was originally concerned with the mysteries of evolution, and the Qabalists conceived of the evolution of the cosmos in a complex manner. By a kind of flowing forth or emanation from Ain, it was held that there were produced in succession four Worlds or
Planes of Consciousness. The Tree, therefore, is divided into four different regions of consciousness, of four cosmic planes in which the creative flow or pulsating stream of life proceeds.

The first of these four creative planes is Olam Atsilus, the
World of Emanations or the Archetypal World. The second is Olam Briah , the Creative World. The third is
Olam Yetsirah, the Formative World, all the above finding expression and dynamic concretion in Olam Assiah, the
World of Action or the Material World, which the Zohar considers to be the abiding truth of the harmonious co- operation of all the Sephiros, making the universe in all its orderliness and symmetry a true and exact manifestation of the Thought Divine of the Archetypal World. The
Zoharic authority for this philosophic conception is to be found in Zohar, i, 156 et seq . :

" All that which exists upon the Earth, has its spiritual counterpart on high, and there exists nothing in this world which is not attached to something Above, and is not found in dependence upon it.

" All that which is contained in the lower world is also found in prototype. The Lower and the Upper reciprocally act upon each other."

This division is contemplated in two distinct manners. In th e first method, Keser - the Sphere of the Primum Mobile - occupies the first plane alone. It is the Archetype and
Creator of all the other Sephiros. Chokmah and Binah are considered as the Creative World, the region of Ideation and Cosmic Energization, from which evolves the World of
Formation, consisting of the fourth, fifth, sixth, seventh, eighth, and ninth Sephiros. The World of Formation con- stitutes the Astral Plane, comprising various degrees of subtle and electric matter and energy. The whole is syn- thesized in the physical world, Malkus, the tenth Sephirah, which is, in this mode of consideration, Olam Assiah.

The Zohar, moreover, takes the name YIIVH, which is

Diagram No. 10



the Tetragrammaton, and attributes each letter of this word to some one of the four Worlds. Yod to the Arche- typal World, the first He to the Creative World, Vav to the
Formative World, and the final He being allocated to the
Material World.

In the second method, the Zohar places a whole Tree of ten Sephiros in each of the Four Worlds. The Archetypal
World is the highest, being absolutely ideal. It is the plane of the Divine Thought, the Causal Plane of Cosmic Idea- tion, or the Mahat of Blavatslcian Theosophy.

The ten Archetypal Sephiros project themselves into the
World of Briah, a plane less spiritual and less abstract.
Here the creative forces of the Gods seize upon the arche- typal ideas of things, expanding and vivifying and develop- ing the Tree on that particular plane. This is the mental plane proper, comparable in cosmical constitution to the conception of the Buach or the lower Manas of Theosophy in man. The lowest Sephirah in Atsilus thus becomes the
Keser in Briah, as the accompanying diagram shows, and the Malkus of Briah becomes the Keser of Yetsirah, and so on down the scale.

In the Formative World, which is the plane of the Astral forces, the ideas are projected still further, being clothed here in a design or model form of electric and magnetic matter. The astral substance is an omnipresent and all- permeating fluid of extremely subtile matter, of substance in a highly tenuous state, and in the process of further evolution, it produces, and acts as the substratum to, the material world, which is a copy of the astral in more dense and gross material.

In this manner, should a large number of triads be re- quired for comparative purposes - such as may be required for the attributing of the triadic categories of the Hegelian
Philosophy to the Tree of Life - we obtain by this means a system of twelve triads, with a pendant of a thirteenth
Sephirah in Assiah.

The Tarot cards likewise have been attributed to these four Worlds. The set of cards consists of Twenty-two
Trumps attributed to the Hebrew Alphabet ; four suits of fourteen cards each, entitled Wands, Cups, Swords, and
Pantacles. The first ten of each suit, as we have already seen, were attributed to the Sephiros. The remaining four in each suit are the Court cards, King, Queen, Prince or
Knight, and Princess or Page, and are attributed to the letters of the Tetragrammaton and to the Four Creative

In the painting of modern sets, a number of mistakes

have inadvertently crept in. The King has been depicted as sitting passively on a throne, and the Prince or Knight, astride a horse in full gallop, actively brandishing his weapons. In reality, the symbols should be reversed, for the King (the Demiurgos or Macroprosopus in Keser) who represents Olam Atsilus, is creative and positive, and trans- mits the stream of life to the Queen, who is the Mother,
Olam Brink, abiding patiently and passively as the work of creation goes on within her. The Prince or Knight (the
Microprosopus situate in Tipharas), representing Olam
Yetsirah, is similar in function to the King but subsisting on a much lower plane, he receiving the ideas and force of the
Father from 'the Mother, which impressions he in turn imparts to the Princess or Page, who is the Virgin, Olam

The names of the suits, too, are descriptive to a very large extent of the nature of the Worlds. The Wand is the magical symbol of the Creative Will which evolves the original archetypal ideas in Olam Atsilus. They are pro- jected into Olam Brink, the Creative World, symbolized by the Cups. The Cup obviously is a feminine symbol, passive, and receptive, eager to receive the male influence from on high. The Sword relates to the Formative Plane, since the sword cuts, forms, and hews. The Pantacles, being formed of wax - a symbol of earth, passive and inert - symbolize the World of Action and matter, wherein the forces of the more transcendent planes have their field of manifestation.

Only one word of caution is here required. It must not be supposed that these Worlds are above one another in space or time. Such is not the Zoharic idea. This is one of the main drawbacks of diagrammatic representations. They are realms of consciousness each having an appropriate vehicle of matter, some more subtile, others more dense, than the other. Blavatsky states that they are " in co- adunition but not in consubstantiality The implication of this rather formidable phrase is that their substance is not of the same degree of density, although spatially they may occupy the same position. The distinction, however, is of quality of matter, not of position in space.

A few remarks are necessary with regard to methods of viewing the Tree and its shape in general. In Chapter
Three the reader will have observed from the diagrams that there were three Triads of Sephiros, culminating in the pendant of a tenth Sephirah which was called Malkus.
There is, however, another way of looking at this Tree.
The Sephiros arrange themselves in Columns, for there are three on the Right hand, three on the Left, and four in the Middle.

Chokmah, Chesed, and Netsach are those on the Right hand, and tl comprise what is called the Pillar of Mercy, comparable to the Column Yachin of the Freemasons.
Binah, Geburah, and Hod, are the Sephiros on the Left, and they are denominated the Pillar of Severity- the
Masonic Boaz ; while the four Sephiros of Keser, Tipharas,
Yesod, and Malkus, the main trunk of the Tree, comprise together the Middle Pillar.

It will be very interesting for the reader to note, in con- nection with the Middle Pillar, the words used in Exodus with regard to Aaron's wand or the rod of Almond. The words are tpsn ntob Matoh haShaked. By Gematria the numerical value of these two words is ascertained to be 463. From our Chapter Four, 400 is seen to be Tav 1 the thirty-second Path leading from Malkus to
Yesod. 60 is the Path of Samech D leading from Yesod to Tipharas. 3 is the thirteenth Path, Gimel, which joins Tipharas directly to the Crown. The whole idea of the wand of Aaron the High Priest, implies the shaft con- necting the Sephiros on the Middle Pillar- a straight road from the Kingdom to the Crown.

The question may arise in the mind of the student of
Philosophy at this juncture as to whether the Qabalah resolves itself into an objective or a subjective scheme.
That is to say, is the world as it is perceived through the five senses the result of the creativity of my spiritual ego, having no existence outside of my own consciousness, or does the Qabalah regard the Universe as both subjective and objective ?

A study of Qabalistic ideology and correspondences would lead one to suppose that it accepts the absolute reality of external things in the most objective sense. It is, if name it we must, an Objective Idealism. All our per- ceptions are not exclusively of the Ego, nor of that which is perceived ; they are the representations of a certain rela- tion and interaction between the two. We cannot affirm any quality in an object as being independent of our sense apparatus. Nor, on the other hand, dare we assume that what we do cognize is more than a partial representation of its cause. We are unable to determine, for example, the meaning of such ideas as motion, or distinguish between space and time, except in relation to some particular ob- server and some particular thing observed. For instance, if during experimentation, a huge cannon were fired twice at an interval of three hours, a Solar entity would note a difference of several thousand miles in space between the shots, rather than three hours difference in time. We are absolutely incapable, however, of perceiving phenomena except through the senses. It would be quite correct, hence, from a purely Qabalistic viewpoint, to assume that the Universe is also subjective without denying in the least its objectivity.

In reality, however, I must add as a cautionary warning that the Qabalah does not concern itself with the rational solution of the objectivity or subjectivity of the Universe.
It is primarily, as so frequently emphasized here, a psych- ological system for the comparison and classification of all ideas and experiences.

The student will undoubtedly begin to wonder how it is possible to correlate the abstract mythological conceptions inherent in our Sephiros to the ideology of the various academic systems of philosophy. This is not a particularly difficult task, once one has a perfect string of correspon- dences established in one's mind.

Let us take, for instance, the critical idealism of Kant.
The Universe as existing in time and space is considered to be a subjective creation of the perceiving Ego, such ideas as time and space being a priori categories or forms of creative thinking. How, now, can we establish a corre- spondence between our Qabalah and the concept just mentioned ?

Keser has been defined as the Ego, the Monad, "the secret centre in the heart of every man ". Keser, hence, is our Transcendental Ego. To Binah, we found that
Kronos or Time was attributed. Thus Binah links up with the Kantian category of Time. Thp Sphere of the Zodiac is a correspondence of Chokmah, and is, in a certain respect, a concretion of the idea of Space. We have, therefore, the whole Universe as the lower seven Sephiros, projected and existing in Time and Space, or Chokmah and Binah, which are the functions of the integrating faculty of the Ego or
Keser. The student will find it no difficult matter to corre- late the remaining Kantian categories, or forms of the activity of the thinking ego, to the Sephirothal Tree.

When we come to consider Fichte and Hegel, we find a very close analogy indeed between the Emanation system of the Qabalah, which proceeds in triads, male, female, and child ; and the dialectical process which has its expression in a positive or outgoing movement, its opposite or nega- tive, and the reconciliation.

There attaches hereto, however, another problem of paramount importance upon which it is necessary to comment before proceeding any further. The fact that the Sephiros fall into triads or trinities, and the fact that such titles as the Father, the Mother, and the Son, have been ascribed to them, has been the means of encouraging many an apologist on behalf of Christianity to argue without sufficient basis that the Christian trinity is implicit in the
Qabalah. I quote Prof. Abelson in connection with this argument :

" It is beyond a doubt that the resemblance is quite a matter of accident. . . . The philosophy of Salomon Ibn
Gabirol, Neoplatonism, Gnosticism, Philonism, and other systems have all left indelible traces (i.e. on the evolution of the Qabalah). But Christianity, be it remembered, besides being a debtor to Judaism, is a debtor to these sources as well ; so that what appears to be Christian may be, in reality, Jewish ; a development of the original material by an unbroken succession of Jewish minds. . . . But it is beyond dispute that the Christian Trinity and the trinities of the ten Sefirot lie in quite distinct planes."

On this subject I feel in my deepest heart that to Mr.
Arthur Edward Waite there is due a great debt of gratitude.
For although Mr. Waite frankly confesses himself to be a
Christian - and let it be remembered, moreover, a Christian holding obedience to the See of Rome ; or so I gather from his writings - he has analysed notwithstanding, with the utmost care, the possible comparisons which might be drawn between the Christian Trinitarian concept and the
Qabalistic Sephiros bearing the titles of the Holy Family.

In his Holy Kaballah, for one thing, he proves conclusively and at great length that the Shechinah attributed to the
Sephirah Binah is not to be construed as being identical in nature or definition with the Holy Ghost. He observes in addition, although somewhat unnecessarily in my estima- tion, that the philosophy attaching to the union of the
Zoharic Yod and Heh primal in the Olam Atsilus would be repugnant to the devout Trinitarian. I need not labour the point here that the Christian Trinity would be even more reprehensible and worthy of all contempt to the venerable Rabbis of the Holy Assemblies.

From my point of view, to attend to the problem itself, there cannot possibly be the slightest connection between the two philosophic formulations which have been at the foundation of virulent controversy. Because, let me insist most strongly, the two Schools under consideration specu- late upon two entirely different topics. According to the
Church, the various aspects of the Trinity are, severally, all
One in God. Despite this, however, so Athanasius tells us, each individual Person, in itself, is God.

Not so according to the Qabalah. Ain Soph is the
Infinite ; Eternity, transcendent and immanent. It can- not even be said to be One, since it is Zero ; and One is an attribute as we have already seen of manifestation and limitation. Those Sephiros which bear such titles as Father and Mother cannot, per se, under any circumstances, be
God or Ain Soph. The Zohar teaches distinctly that the
Sephiros are simply kechleem, vessels or channels through which the Divine forces of creative evolution manifest themselves. The Sephiros to which Father and Mother are allocated are not Ain Soph. Permeated and sustained by the Infinite Life though they always are, they are realized to be but manifestations.

The real solution of the would-be comparison is, in point of fact, a remarkably simple one, since there can be no comparison at all. So simple is this solution that insofar as
I am aware it has escaped those who revel in logical hair- splitting and argument. The ideas in the minds of the early
Church Fathers and the Doctors of the Law were not in accord. The Church taught of Three Persons who are eternally the Father, Son, and Holy Ghost.

I cannot understand that this metaphysical formulation has any other than the most remote relationship to the
Qabalistic concept of the Tetragrammaton, the four- lettered name of God. Its allocations are the Yod and the first H4h, the Father and Mother in Transcendence ; and the Vav and Heh final, the Son and the Daughter, twins, below. In other words, this Holy Family consists not of
Three individuals, hut of Four. It should be quite obvious to even the merest tyro in philosophy that two distinct sys- tems are here being propounded, the one having little or nothing to do with the other. The defence raised by
Dr. Abelson is, therefore, no defence at all, since he is endeavouring to demonstrate that the Jews have not borrowed from the Christians. Actually this question does not enter into the controversy.

There has been one final attempt to attach a fourth person to the Christian Trinity in the shape of the mystical body of Christ which is the Roman Catholic Church. So feeble a last resort indeed casts reflection upon the minds in whom it originated.

Yet on this whole subject there have ensued polemics which have been perpetuated for over three hundred years in pure ignorance of Qabalistic essentials. Reuchlin,
Mirandola, Knorr von Rosenroth, Lully, and others studied the Qabalah primarily in the deceitful anticipation that therein might be ascertained doctrines analogous to the
Christian faith ; doctrines with which to compel the sons of
Israel to shave their beards and cut their forelocks ; to forsake the faith and counsel of their fathers, and partake of the communion according to the Rite of Rome. With but a few exceptions they failed in the latter, despite wilful perversion of Zoharic doctrine. Many a Rabbi of ortho- doxy, as a direct result, levelled venomous hatred and fiery vituperation against the Zohar, accepting a 'priori the belief of his uncircumcized persecutors that Christianity, or at least the contention that the Trinity and the nomination of Christ as the Jewish Messiah, appeared in the Zohar.
The fault lies with them also for the neglect of so great a heritage.

It is necessary for the student to make a strong effort to grasp the doctrine of the Tetragrammaton as briefly

developed in Chapters Three and Five. Upon an under- standing of this formula depends his realization that the
Zohar and the Qabalah stands as a body of doctrine altogether independent of what has proceeded from within the Sanctorum of the Catholicism as obtains at Rome. He will then find himself the possessor of sufficient knowledge preventing his fall into so shallow a booby trap as that described above, and provide the basis upon which he i can erect a towering edifice of magical theory and practice.

To really appreciate the triadic movement of the
Sephiros in the descent from ideality to actuality one should possess a knowledge of philosophy from Plato to
Hegel. This triple action of movement, its negation and reconciliation (considered by Hegel to be a kind of logical controversy) is universally held to be the true method of philosophy. The Qabalah advancing by means of this
Dialectical process, in priority to Hegel and Spencer, pro- pounds a highly comprehensive system of evolution in which - to make use of Spencer's well-known formula :
" There is a continuous change from indefinite incoherent homogeneity (Ain) to definite heterogeneity of structure and function (Malleus) through successive differentiations and integrations " (the intervening Sephiros).

Fichte in his philosophic researches, in starting from the
Ego (Keser) found it to possess knowledge, thought, and consciousness. He claimed that thinking is not the essence of the Ego, but merely one of its activities (below the Abyss, the Qabalah would add), and so he arrived, by an examina- tion of the act of thought, at his first three principles. By means of the dialectic, acknowledging the Self (Keser- - the Crown) as a starting-point, involving whatever one knows and experiences, he attempted to overcome the
Kantian dualism, which separated the phenomenal from the noumenal worlds, and made the latter " unknowable ".
First, there is the Ego, Self or Subject^ given in every cog- nition ; infinite and inexhaustible in nature ; but obscure, for we know it only in its activity- which has a special form, the " positing " or the putting forth of energy, pure activity, the manifestation of the Self.

This produces the Object, the opposite of Self, the non-ego (Non-Being of Hegel), which corresponds to Binah, since the latter is the root of matter, and the opposite of
Being. The object is its first alien, which acts upon the
Self and is acted upon by it. They are then recognized in reciprocal relation, and the interaction resolves itself in the harmony of self-knowledge (the third principle), or Chok- mah, Wisdom, our second Sephirah.

One meets with a perfect foreshadowing of the German idealisms in various of the writings of some of the early
Qabalists, and the following quotation from Rabbi Moses
Cordovero is quite good philosophy :

" The first three Sephiros must be considered as one and the same thing. The first represents ' knowledge the second ' the knower the third ' that which is known
The Creator is Himself, at one and the same time, know- ledge, the knower, and the known. Indeed, His manner of knowing does not consist in applying His thought to things outside Him ; it is by self-knowledge that He knows and perceives everything which is. There exists nothing which is not united to Him and which He does not find in His own essence. He is the type of all being, and all things exist in
Him under their most pure and perfect form. ... It is thus that all existing things in the universe have their form in the Sephiros, and the Sephiros have theirs in the source from which they emanate."

Another instance in an entirely new direction is necessary perhaps to demonstrate the manner in which Qabalistic knowledge may be applied. In his Swarthmore Lecture,
Science and the Unseen World, Prof. A. S. Eddington pointed out that " out of the electric charges dispersed in the primitive chaos ninety-two different kinds of matter - ninety-two chemical elements - have been built. ... At root the diversity of the ninety-two elements reflects the diversity of the integers from one to ninety-two because the chemical characteristics of element No. 11 (sodium) arise from the fact that it has the power at low temperature of gathering round it eleven negative electric charges ; those of No. 12
(magnesium) from its power of gathering twelve particles ; and so on ".

At this point I shall leave the Swarthmore Lecture to ask the reader to consider with me a highly significant passage taken from Sir James Jeans' recent work, The Mysterious
Universe. I quote from page 8 :

" To-day one phenomenon after another which was at one time attributed to * vital force ' is being traced to the action of the ordinary processes of physics and chemistry.
Although the problem is still far from solution, it is becom- ing increasingly likely that what specially distinguishes the matter of living bodies is the presence not of a ' vital force ', but of the quite commonplace element carbon. ... If this is so, life exists in the universe only because the carbon atom possesses certain exceptional properties. ... So far nothing is known to account for its very special capacity for binding other atoms together. The carbon atom consists of six electrons revolving around the appropriate central nucleus. . . ."

In his Swarthmore Lecture, Eddington continues an identical theme, stating that the electronic structure of the element carbon is responsible for, and provides the physical basis of, life.

Now this conception of things very closely approximates that adopted by the Qabalists. For the moment I shall deal solely with the element carbon, leaving the reader to work out for himself the correspondences of sodium and mag- nesium mentioned by Eddington. The manifestation of
Life is, the Qabalists assert, definitely connected with, and is part of the connotation of, the number Six. Carbon itself is concerned with combustion, combustion with fire and heat ; the latter, ultimately, with the Sun. We may assume that Carbon is a manifestation, or the underlying basis, of life in the microcosm, and the Sun the source of
Life in the Macrocosm.

It will have been observed that one of the several cor- respondences given to the sixth Sephirah of Tipharas or
Harmony on page 61 was the Sun. It is quite obvious, of course, that we are completely dependent on the solar orb and on its life-giving heat and vitality for our very existence. There could be not the slightest manifestation of life at all on this globe - at least no form of life as we know life ; no mineral kingdom, none of the exuberant and luxuriant vegetation which we love so dearly, no animal life of any description - were we cut off in some
way from the rays of our parent Sun, with all its sustenance and warmth.

Yet the Qabalah goes still further, as will have been seen.
Not only is the Sun our Father from the physical viewpoint, but our inner spiritual existence, which is the real life of us, is intimately bound up in all sorts of ways with that of the
Sun. The Sun as we see it is the outer vehicle of the inner
Spiritual Sun ; the flaming garment of a God or a group of
Gods of whose nature we are part and parcel, and from whose life we may not be separated, just as the cells which consti- tute our own organism are bone of our bone, flesh of our flesh, and soul of our soul. As one of the magical rituals - adapted from the Egyptian Book of the Dead - expresses it : "I am the Eidolon of my father Tmu, Lord of the City of the Sun

The student of ancient religions, too, will note with great interest in this connection the undeniable fact that the great teachers or Adepts (those who attained to Tipharas, at least, the Sephirah of ; see next chapter) who have left their impress on popular worship - Attis, Adonis,
Osiris, Mithra, Dionysius, and Jesus Christ - have become, almost without exception, identified with the cycle of the
Sun's journey through the heavens, or rather to be some- what more accurate, the cycle of their lives attached itself to the greater cycle of the Sun. The Nativity occurring at the winter solstice, the Crucifixion at the equinox of spring, all suggest the birth Of the year and the elevation of the Sun above the equator. There are numerous varia- tions upon this theme, but the symbols are nearly always equivalent. The subject of the picture or the story is ever the same ; it is that eternal miracle of abounding life, ever self-restored, triumphant over death- the return of the Sun.

Six, then, may imply carbon and the idea of the physical elements necessary for the manifestation of life, but to the
Qabalist, as we have shown, it means infinitely more ; his mind immediately refers the number Six to everything connected with the Sun, its esoteric noumenon, its earthly emissaries, and spiritual consciousness as a whole.

To continue the quotation from Jeans' book :

" The phenomenon of permanent magnetism appears in a tremendous degree in iron, and in a lesser degree in its

neighbours, nickel and cobalt. . . . The atoms of these elements have 26, 27, and 28 electrons respectively. . . .
As a consequence of these laws, atoms having a certain definite number of electrons, namely 6, 26 to 28 . . . have certain special properties which show themselves in the phenomenon of life, magnetism, and radio-activity respectively."

These numbers 6, 26, 27, and 28 all link up quite definitely with conceptions held in the Qabalistic scheme to sym- bolize the same qualities recognized by scientific thinkers to inhere in atoms with the number of electrons just men- tioned. The carbon atom with its six electrons can be attributed harmoniously to the sixth Sephirah as was done above, and we may now examine the other three numbers with the view of ascertaining in what way they connect with the philosophic principles heretofore outlined.

Path No. 26 on the Tree of Life is the letter Ayin, whose attributions are emblematical of the various creative forces of Nature represented, particularly, by Priapus the fecund
God ; implying too the idea of cosmic desire and instinct which manifests, for example, as the cohesive attraction or magnetism of one molecule for another.

The letter Peh is the twenty-seventh Path, and its main attribution is Mars, which is the electric vitalising force animating and permeating all things. Tradition attributes iron to Peh, the number 27, although here there is some slight difference with modern science which states that the element iron has 26 electrons. By considering, however, the central proton with the 26 revolving electrons we have 27, which is P6h. This is arbitrary and open to question however.

Twenty-eight is the Path of Tsaddi which joins Netsach to Yesod. The meaning oij this Path of Tsaddi is best dis- covered by an analysis of the Sephiros which it joins on the
Sephirothal Tree. The chart will show this path joining
Netsach and Yesod. Netsach is the sphere of Venus, and the whole implication of this Sephirah was stated as that of love of a sexual nature, representing the generative forces of Nature ; therefore magnetism and desire are the implica- tions in general. Yesod is the Foundation to which the
Astral Plane is attributed, and the astral substance is by definition magnetic, subtile, and electric in its nature.
Although the term " radio-activity " was not used in the last quarter of the nineteenth century, nevertheless the reader will be able to ascertain without difficulty that the description of the qualities of astral matter are: almost identical with those given by present-day scientific investi- gators to those elements which are said to be radio-active.

Enough has been stated above, I think, to show the reader on what lines to proceed in making use of the
Qabalah as a system for the comparison of ideas. The examples given are not intended to be anything more than suggestive, and it is to be hoped that, in the not far distant future, some student will provide for us a comprehensive survey of the entire history of philosophy with a comparison of its major developments to the ideology of the Qabalah, and a carefully tabulated classification showing the elec- tronic constitution of the ninety-two elements side by side with an elaborate series of Qabalistic correspondences.

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1.07 - The Literal Qabalah (continued)
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