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The Structure ofthe Tree which surpasseth the Glory of the Sun and beside which the light of mortals is but darkness, and concerning which it is not fitting that we should speak more fully. And the Sphere of its Operation is called Rashith ha-Gilgalium-the beginning of whirling, the Primum Mobile or First Mover, which bestoweth the gift of life in all things and filleth the whole Universe. And Eheieh is the Name of the Divine Essence in Kether; and its Archangel is the Prince of Countenances-Metatron or Metraton, He who bringeth others before the face of God. And the Name of its Order of Angels is called Chaioth ha-Qadesh, the Holy Living Creatures, which are also called the Order of Seraphim. The Second Sephirah is called Chokmah, Wisdom. It shows the establishment of polarity in a balanced and harmonious disposition. The Divine name associated to Chokmah is YH, a derivative of YHYH. In this situation Chokmah is the first break from Kether (by way of descent). The complete unit must now start to separate its component parts from the whole so that each can experience a new dimension of what it is designed for. Although separated, Chokmah still acknowledges that Kether is its superior and that any knowledge coming to it will be through the perfected point. In many ways Chokmah is still under the reflected glory of Kether, for the Wisdom that it utilizes is still far above that of normality, and in many aspects this in itself is something to aspire to. Since Chokmah is the first separation from Kether, it is the masculine essence or seed and as such srill pliable. It is a mixture of both the Wisdom of God and the Wisdom man tries to attain. It is the Sephirah that gives man the chance of attaining what isnormally the unattainable through the power of the intellect. The Zohar 54 (Temurah, Folio 155a) says: YHYH created man in the mystery of Wisdom (Chokmah) and made him with great art and breathed into him the Soul of Life, so thar he might know and understand the mysteries of Wisdom to attain His glory. Wisdom can be ascribed to many different levels and, to make matters extremely complex, it is said rhat in each Sephirah there are in fact ,I From Whare Ra temple papers. by unknown translator. 61
62 The Kabbalah ofthe Golden Dawn ten Sephiroth. The first manifestation of wisdom is, of course, Kether of Chokmah, while rhe other end of the scale is Malkuth of Chokmah. In terms of the Microcosmos, the areas in between each of rhese extremes vary according to the type of person one is, which Eastern mystics have considered to be states of satori. The complexity of this is that, while man or woman may be satisfied with one level of Wisdom, it is not unheard of for him or her, during a lifetime, to rap into the orher levels as well. On what level and for how long he or she is able to do this, of course, depends on the individual and on what is happening in his or her life during that moment. For some gifted or advanced individuals, this can be done simultaneouslv with more than one level at a time. In Chokmah is a cloud-like grey which containeth various colours and is mixed with them, like a transparent pearl-hued mist, yet radiating withal, as if behind it there was a brilliant glory. And the Sphere of its influence is in Masloth, the Starry Heaven, wherein it disposeth the forms of things. And Yah is the Divine Ideal Wisdom, and its archangel is Ratziel, the Prince or Princes of the knowledge of hidden and concealed things, and the name of its Order of Angels is Auphanim, the wheels or the whirling Forces which are also called the Order of Kerubim. 55 The Third Sephirah is Binah, Understanding, and it shows the establishment of the Triad and the next step after Wisdom. while Wisdom gives us the ability to discern things, Understanding shows us the way to do it. The Divine Name associated to Binah is YHVH ELOHIM which means "Lord my God." The name Binah, in fact, comes from the Hebrew BNYH, Ben, a Son, and YH from Chokmah, showing the Son ofChokmah. In many respects Binah is the other side of the coin to that which Chokmah represents. The Divine Name Elohim shows that the name Binah is something of a misrepresentation, for the Hebrew hnguistic components of Elohim show the combination of both masculine and feminine. While the name in itself is masculine, the Holy name is a mixture of both, showing a very feminine trait underlying this Sephirah. For the 55 From"Hodos Charnelionis."
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INTRODUCTION TABLE OFCONTENTS CHAPT
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DIAGRAMS 1. The Angels of the Schem
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FOREWORD All seekers on the path be
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INTRODUCTION The Hermetic Order of
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Introduction My own association wit
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CHAPTER ONE An Historical Outline T
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An Historical Outline 3 sources. Th
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CHAPTER TWO Letters of the Hebrew A
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8 The Kabbalah ofthe Golden Dawn FO
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Page 28 and 29: CHAPTER THREE Schem ..Hamphoresch o
Page 30: Shem-Hamphoresch the 72 rounds on t
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Page 60: The Early Books 47 other letter exc
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Page 66: CHAPTER FIVE The Structure of the T
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Page 72 and 73: The Structure ofthe Tree 59 The Tre
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Page 78: The Structure ofthe Tree fashioneth
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Page 92 and 93: CHAPTER SIX An Extra Dimension of t
Page 94 and 95: An Extra Dimension ofthe Tree 81 ba
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The Soul ofthe Kabbalah out thou kn
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The Soul ofthe Kabbalah Hexagram, a
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CHAPTER TEN The Seven Heavens'" We
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The Seven Heavens 149 The Seven Hea
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The Seven Heavens 155 The Serpent o
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CHAPTER TWELVE The Twelve Tribes an
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The Twelve Tribes and Astrology In
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The Twelve Tribes and Astrology The
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The Twelve Tribes and Astrology Mos
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APPENDIX Seals of the Schemhamphore
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Seals Dfthe Schemhcunphoresch o 3.
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Seals ofthe Schemhamphoresch 7. AKA
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Seals ofthe Schemhamphoresch 11. LE
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Seals ofthe Schemhamphoresch 15. HA
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Seals ofthe Schemhamphoresch 19. LI
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Seals ofthe Schemhamphoresch 23. MA
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Seals ofthe Schemhampharesch 31. LE
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Seals ofthe Schemhamphoresch 35. KE
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Seals ofthe Schemhamphoresch 39. RE
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Seals ofthe Schemhamphoresch 43. VA
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Seals ofthe Schemhamphoresch 59. HE
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Seals ofthe Schemhamphoresch 63. NG
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Seals ofthe Schemhamphoresch 67. AI
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Seals olthe Schemhamphoresch n 71.
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