I would advise all in general that they would take into serious consideration the true and genuine ends of
knowledge; that they seek it not either for pleasure or contention, or contempt of others, or for profit, or for fame, or for honour and
promotion, or such-like adulterate or inferior ends; but for merit and emolument of life, that they may regulate and perfect the same in
In the present article I shall carry no coals to Newcastle. This means that I do not propose to teach
learned Brahmins the mysteries of their religious philosophy, but will take for my subject a few things from the Universal Kabbala. The
former – once placed upon polemical grounds – is an awkward adversary to fight. Unless one has instead of a head an encyclopaedia crammed with
quotations, figures, numbers and verses scattered throughout crores of pages, such polemics will be more injurious than useful. Each of the
disputants will find himself with the same number of adherents to his views as he had before, as I neither will convince a single man from the
party opposed to him.
Repeating with Sir T. Browne that "I envy no man that knows more than myself, but pity them that know
less," I will deal now with questions I am thoroughly conversant with, and in support of which I can quote good authorities.
Having studied the Kabbala, for nearer forty than thirty years, I may perhaps be allowed to regard the
Zohar as a legitimate ground for me to stand upon. This, however, will be no discussion, but simply a few statements of facts.
Four names and teachings from the Kabbala have been brought forward to oppose our septenary doctrine:
I. We are told that the Tetragrammaton "is in the way of a final union with the Logos." Because
his mystic "constitution," "as represented by the sacred Tetragram has not a septenary
II. That "it is one of the oldest directions of the ancient Wisdom-religion that the
macrocosm1 should be interpreted according to the plan revealed by Malkuth."
III. That (a) "Shekinah is an androgyne power"; and (b) that she
"should be accepted as a guide to the interpretation of the constitution of the microcosm."
IV. That "Its (Shekinah's) male form is the figure of man seen on the mysterious throne in the vision
I am afraid none of the above statements are correct. I am compelled to
say that each and all are entirely erroneous. My authorities for saying so, will be the three chief books of the Zohar – "The Book
of Concealed Mystery" and the two "Assemblies" – the "Greater" and the "Lesser," as also the Kabbala of Knorr
von Rosenroth,3 the Sepher Jetzirah, with its commentaries, and the Asch Metzareth, containing a
key to the Kabbalistical symbolism, and all supplemented with various codices.
An axiom echoed from the hoariest antiquity teaches us that the first step to knowledge is to know
and to confess that we are ignorant. I must have taken this step, for I fully realize how very ignorant I am in many things, and confess
how little I know Nevertheless, what I know, I do know.
And perhaps, were I wiser, I ought to be glad to know so little because
If ignorance is the curse of God,
As Shakespeare has it, too much of
Knowledge, when wisdom is too weak to guide her,
Is like a headstrong horse that throws the rider . . .
In this particular case, however, I have no fear of being thrown out of my stirrups. I venture even to say
that it is quite impossible with the Zohar before one's eyes and its (just) hundred and seventy passages of references and
several hundreds of comments and glosses upon the real meaning of Tetragrammaton alone Meanwhile, as "no man knoweth all" – errare
humanum est – and as none of us, so far as I know, has reached the glorified position of an omniscient Buddha or a Sankaracharya, it is but
just that we should compare notes and unveil that which can be lawfully unveiled. Hence I shall endeavour to show the true nature of the
"Tetragrammaton" and prove its four letters to be a mere glyph, a mask to conceal metaphysically its connection with, and relation to,
the supemal and the inferior worlds. I will give nothing of my own speculations or knowledge, which are my personal property, the fruitage of my
studies, and with which, therefore, the public has nothing to do. I shall only show what the Tetragrammaton is said to be in the Zohar,
and as explained to the writer personally by a Hebrew initiated Rabbi, in Palestine and made very plain to every advanced Kabbalist.
I. The Tetragrammaton is called in the Kabbala by various names. It is IHVH, the Microprosopus, in
distinction to AHIH, the Macroprosopus. It is the LESSER FACE, a reflection (tainted with matter or Malkuth, its bride, the
mother earth) – of the "Vastor," rather "Limitless" Face; therefore he is the antithesis of Macroprosopus. But who,
or what is Macroprosopus, itself?
II. It is not "Ain-Soph" the Non-Existent, or Non-Being, no more than
is Tetragrammaton; for both AHIH and IHVH are glyphs of existence, and symbols of terrestrial-androgynous, as well as male and female – life.
Both are therefore mixed with Malkuth, – H-eva, "the mother of all that lives," and cannot be confounded in our spiritual
perceptions with EHEIEH – the one ABSOLUTE Esse, or "Be-ness," as some call it, though Rabbis have tried hard to have the
mantle fall upon their exoteric god. They are reflections of the Ain-Soph, the Hebrew Parabrahmam; for Ain-Soph is negative,
and they, actual, positive life – therefore Maya or Illusion.
This is proven clearly by their dual presence in the cross – the oldest
phallic symbol, thus –
III. There are two "Tetragrammatons" in the Kabbala, or, rather – he is dual, and for the
matter of that, even triple, quaternary and a septenary. He becomes nine and thirteen only toward the end
when "thirteen" or UNITY destroys the septenate symbolized by the "Seven Inferior," which seven, are "the seven
kings of Edom," (when the races are concerned) and the seven "lower Sephiroth" when the human principles are referred to.
The first Tetragrammaton is the ever concealed one, the FATHER, – himself an emanation of the eternal light, thence not Ain-Soph. He is
not the four-lettered Tetraktis, but the Square only, so to say, on a plane surface. It is the ideal geometrical
figure formed of four imaginary lines, the abstract symbol of an abstract idea, or four "mathematical" lines enclosing a
"mathematical" space – which is "equal to nothing enclosing nothing" – as says Dr. Pratt, speaking of the triangle in his
"New Aspects of Life." A Phantom veiled with four breaths. So much for "Father"
IV. Microprosopus-Tetragrammaton – the "Son" or Logos,
is the triangle in a square; the seven-fold, cube; or as Mr. R. Skinner shows it – the six-faced cube unfolded becomes the
seven-partitioned cross, when the androgyne separates into opposite sexes.5 In the words of a commentary
on the Secret Doctrine –
"The circle emanates a light which becomes to our vision four-cornered; this unfolds and
becomes seven." Here the "circle" is the first sephira "the kether" or crown, the Risha
Havurah, or "white head," and the "upper skull." [It is not limitless, but temporary in this phenomenal world. It
emanates the two lower Sephiroth (Chokhmah and Binah, which are "Father-Mother") and thus form the
triangle, the first or upper triad of the Sephirothal Tree. This is the one or the monad of Pythagoras. But, it has
emanated from the Seven Elohim, male and female, who are called the "Upper Father-Mother." These are themselves the reflections of the Female Holy Spirit, of which it is said in Sepher Jezirah "One is
She, the Elohim of life."6 How far yet from AIN-SOPH the ALL, are these
numbers7 of the Jewish Kabbala, for they are in fact only secret numbers and glyphs. Microprosopus comes
Let any one turn to Plate IV of Kabbalah Denudata (Eng. Trans.) drawn by Mr. Mathers. Let him throw
a glance at the "Symbolical Deific Forms" placed in their relations to the four Kabbalistic worlds – and he will soon see that
"Tetragrammaton" or Microprosopus, the "Lesser countenance," comes as the fourth. For clearer explanation I copy a small
portion of the table.
It thus follows that although Macroprosopus – or kether, the crown of numbers, for it is the white
head, or O, the cipher8 is still removed from Ain-Soph, being only its universal reflection or light – that it is
not the tetragram. It is simply SPACE, the boundless and the inscrutable, the supernal soil in which
are concealed he archetypal ideas or forms of all; from which grows the ROOT of Kosmos, the universal Tree of Life in the
creative world. The trunk of this "tree" are the "father, and mother, the 2nd and 3rd Sephiroth, or Chokhmah and
Binah," respectively, Jehovah and Jehovah-Elohim."9
V. "The Father-Mother" belong to the creative world, because it is they who create;
i.e., they are the bisexual material, the essence out of which the "Son," (the universe) is formed. This Son is Microprosopus,
or TETRAGRAMMATON. Why is he the four-lettered symbol? Whence the sacredness of this Tetraktis? Is it the ineffable name, or is
it in any way connected with that unpronounceable name? I do not hesitate to answer in the negative. It is simply a blind, a symbol to
veil the better the septenary constitution of man and his origin, and the various mysteries connected with it. Its name, the Tetragram,
is composed of four letters, but what is their secret, esoteric meaning? A Kabbalist will not hesitate to answer: "read it
numerically and compute the figures and numbers, and you will know.".
Now "Tetragrammaton" is Father-Mother and the "Son"
in one. It is Jehovah, whose name is written IHVH, and whose letters read symbolically according to the method revealed at the
FOURTH initiation,10 will read in two ways. It is composed of two masculine letters (IV) and two feminine
characters (two H, he); or the "superior" and the "inferior" H. The first is the "supernal mother" or
"the female Jehovah, as Binah"; the other is the inferior H," or the 10th Sephiroth, Malkuth,
the foundation of matter. It is impossible to reveal in print the first reading, when it is written AHIH, beyond stating that
exoterically it is connected with the "I am that I am" and with Eheieh "Absolute BENESS or SAT."
It can be read in twelve different ways, each sentence being symbolized in a sign of the Zodiac. These
transpositions are all made to refer to the mystery of being or existence – as an abstract conception.
But IHVH, the Tetragrammaton of the formative world, and the spouse of the "Bride," whose
kingdom is Asiah or matter, though easy of explanation, is still more difficult to reveal in words, not on account of its sacredness,
but rather of its indecency. I refer the reader for the plain symbolism of the four letters I, H, V, H, to Mr. R. Skinner's "Source of
Measures," p. 10, wherein that symbolism is given. Hindus see it daily in their Linghas and Yonis. It is Jehovah-Tzabaoth,
the Septenary Elohim concealed in the Holy of Holies, the Argha, or Noah's Ark. Therefore (see Plate in K. Unv.) he is
the seventh Sephiroth among the "superior" septenary, as Malkuth is the seventh of the "inferior"
Sephiroth. Microprosopus is the third letter V (Vau) and is called tetragram only, because he is one of the four
letters which embrace the whole nine Sephiroth – but not Sephira. He is the secret septenary, which has been hitherto occult, and
now is thoroughly unveiled. On the tables which give the relations of the Sephiroth with the ten divine names, the ten archangels, their
ten orders, the planets, etc., demons and the ten arch devil – Netzach, the 7th Sephiroth, whose name is exoterically "firmness and
victory," and esoterically something more, is called by its Divine name Jehovah Tzabaoth and corresponds with Haniel (human
physical life) the androgyne Elohim, with Venus-Lucifer and Baal, and finally with the letter Vau or Microprosopus, the
Logos. All these belong to the formative world.
They are all septenates, all associated with plastic formation and MATTER – their
"bride." The latter is the "inferior mother" Aima, "the woman with child" of the 12th chapter of
Revelation, pursued by the great Dragon (of wisdom). Who is this Dragon? Is he the devil Satan, as we are taught to believe by the
Church? Certainly not. He is the Dragon of Esoteric Wisdom, who objects to the child born of the "woman" (the universe), for
this child is its mankind, hence ignorance and illusion. But Mikael and his angels, or Jehovah Tzabaoth (the "Host") who
refusedto create as the seven passionless, mind-born, sons of Brahma did, because they
aspire to incarnate as men in order to become higher than the gods – fight the Dragon, conquer him, and the child of matter is born. The
"Dragon" of esoteric wisdom falls back into darkness indeed!11
Therefore, though I do not feel the slightest objection to any mystic willing to unite himself with the
Logos called "Tetragrammaton" or Microprosopus, I personally prefer a union with Macroprosopus, on general principles; at any
rate in this cycle of incarnation. After which, with the help of the "PERFECT NUMBER," I hope to see the supernal light reducing to
ashes not only my "seven inferiors" (the Microprosopus), but even the semblance of the thirteen in the unity, that "wage war with
seven," (Book of Conc. Mys. v. 27) and along with them the Macroprosopical square. The letter Yod in the path of
the ninth Sephira having a decidedly phallic signification, I decline union with the lower sevenfold and seven lettered Jehovah, and
prefer pinning my faith to "Ain-Soph" – pure and simple; otherwise, why leave the bosom of Orthodox church at all? As well join the
"Salvation Army" at once, and sing "Blood, blood," the whole day.
The "Logos" which we recognize is not the Tetragrammaton, but the CROWN, Kether, which
has nought to do with the material plane nor with Macro, or Microprosopus – but which is connected only with the pro-archetypal world.
As it is said,
"By gematria AHIH equals IHV without the H, the symbol of Malkuth," the
"Bride," (p. 31). "Closely associated with. . . the letters of the Tetragrammaton is that subject of the four
Keroubim (cherubs). . . . Therefore the Keroubim represent the powers of the letters of the Tetragrammaton on the material plane. .
. The Keroubim are the living forms of the letters symbolized in the Zodiac by Taurus, Leo, Aquarius and Scorpio. . ." (pp. 32 and 34,
Int. to Kab. Den).
What the symbolism of these four animals represents in its turn "on the material plane"
is again known.
Taurus – whether called Siva's Bull, the Egyptian Bull Apis, the Zoroastrian "Bull" killed by
Ahriman, – is ever a symbol of the seed of life, of generative as well as of the destructive force, while Scorpio is the symbol of sin
(in the sexual sense) of evil and spiritual death, and Scorpio is the fourth number of Tetragrammaton – or Malkuth.
"The mystery of the earthly and mortal man is after the mystery of the supernal and immortal one . .
." In the form of the body is the Tetragrammaton found. "The head is (the letter Yod), the arms and shoulders are like (supernal) H,
the body is V, and the legs are represented by the H (he) final." (Kal. Unv. p. 34.)
In the "Scale of the number Seven," the name of God is represented with seven letters. The scale
is septenary; whatever way one looks from the first original or archetypal down to the seventh or temporal world.
The "Tree of Life" has seven branches and seven fruits on it. In the "Book of Concealed
Mystery," BRASHITH, the initial word in Genesis, reads Bera sheth, "He created the six." Upon these depend all things
which are below (v. 16), all things being synthesized by Malkuth – the Seventh – Microprosopus.
"Microprosopus is formed of the six Sephiroth, three male and three female" (v. 67). The limbs of
the Tetragrammaton are called the six members of Microprosopus, and 6 is the numerical value of V (Vau) his letter. When they (the limbs) touch
the earth, they become seven (p. 32, Kab. Unv., and verse 9 of Comm. xxii. in Book of Numbers).
The whole "Book of Concealed Mystery" is full of such sentences. "The Microprosopus is
six-fold. . . ." As he is formed of six Sephiroth which are called with Malkuth the inferior seven. These members are emanated from
the first six (creative) words pronounced. "His seventh principle is represented by the tenth Sephiroth . . . who is Eve in the exoteric
system, or the inferior mother. . . .'' Hence the seventh week is called the Millennium, the Sabbath, and also the seventh
kingdom." (Book of Conc. Myst. v. 22.)
The Kabbalists have always made a difference not only between AIN-SOPH, the numberless and the
Inconceivable, but even between Microprosopus and the lower Tetragrammaton, the "Son," thence, the Logos. For, it is written in the
"Greater Holy Assembly" –
"(83.) And concerning this the children of Israel wished to know in their minds, like as it is
written" (Exodus xvii. 7), 'Is the Tetragrammaton in the midst of us, or the negatively existent one?" Where they distinguished between
Microprosopus who is called Tetragrammaton, and between Macroprosopus, who is called "AIN, the negative existence" (p. 21). But – the
"Yod of the ancient one is hidden and concealed." (73. Int.)
(v. 1152.) We have learned that there were ten (companions, the Sephiroth) who entered into the SOD
(mysteries of creation) and that seven only came forth.
(v. 1158.) And when Rabbi Shimeon revealed the Arcana, there were found none present there save those
(v. 1159.) And Rabbi Shimeon called them the seven eyes of Tetragrammaton, like as it is written,
Zach. iii. 9, "These are the seven eyes of Tetragrammaton."
In the Bible the latter word is translated "The Lord," which shows plainly that the Christians
have accepted for their "Lord God" a fourth Sephirothal emanation and the male letter "Vau."
Is this the "Logos" every initiate has to seek union with, as "the ultimate result
of his labours"? Then, he may as well remain in his septenary mortal body as long as he can.
With respect to the other "obstacles," they are as incorrectly stated. The "Figure of the man
on the Throne" in Ezekiel answers in esotericism to the archetypal plane, the world of Atziloth, not to the Schekinah in Malkuth and Asiah,
on the material plane; as will become evident to any one who analyzes the vision kabbalistically. For, firstly, there are four clear
divisions of the symbolism of the vision; namely, the form of the man, the throne on which he is seated, the firmament above the heads of the
living creatures, and the "living creatures" themselves with their ophanim or wheels. These again clearly answer to the £our
Kabbalistical worlds or planes themselves, i.e., Atziloth, the Archetypal – the shadowy figure of the man; Briah, the
Creative, – the throne; Jetzirah, the Formative, the firmament; Asiah, the Material, the living creature These answer
again to the four letters of the tetragram: thus, the uppermost point of Yod in IHVH to the "figure of
the man," the H (He) to the throne, the V (Vau) to the firmament, and the final to the creatures. (See Plate IX
of the Kabbalah Unveiled.)
The "figure of the man" is not "the male form of Shekinah.'' Shekinah is not
"an androgyne power."12 Shekinah is sexless or feminine if anything. It is primordial light emanating
from the ever-concealed Ain-Soph. In the archetypal world it is Sephira, in the material and the formative it becomes Shekinah, the
latent lifeand light of this inferior world of matter – the "veil of Ain-Soph and
the "divine presence" on the path of Malkuth from the material to the higher worlds. She is the Buddhi of the
physical body – the soul or spark burning in the vessel; and after the vessel is broken, merging into the seventh (according to
Theosophical computation) and into the first or Macroprosopus Kabbalistically, as it is the first ray from the concealed.13
The plan revealed by Malkuth is given in the "Book of Concealed Mystery," the Sephra
Dzenioutha, v. 31, as follows:
"The Tree which is mitigated (that is, the Path of the kingdom or Shekinah, which is the Tree of the
Knowledge of Good and Evil, which in itself existeth from the judgment, but is mitigated by the bridegroom through the influx of mercies)
resideth within the shells; (because the Kingdom hath its dominion over all things, and its feet descend into death). In its branches (in the
inferior worlds) the birds lodge and build their nests (the souls and the angels have their place). Beneath it those animals p have power seek
the shade (that is the shells, Klipoth, 'for in it every beast of the forest doth walk forth.' Ps. civ. 20).
"This is the tree which hath two paths for the same end (namely, good and evil, because it is the Tree
of the Knowledge of Good and Evil) . And it hath around it seven columns (that is, the
seven palaces), and the four splendours, (that is, the four animals) whirl around it (in four wheels) on their four sides
(after the four-fold description of the chariot of Yechesgiel (Ezekiel)."
This tree has seven branches,14 on each of which are four leaves
and three fruits. Moreover there is an evident analogy between the above verse in S.D. and Chapter I to IV of Revelation. For the seven
churches "of Asia" are identical with the "seven palaces" in Asiah, or the material
septenary place. The seven stars which are in the right hand of the "figure" in the 1st chapter are not these seven churches,
but the seven keys to them; and the two-edged (androgyne) word which proceeds from his mouth is the Yod of IHVH. This "figure" is the
septenary "Tetragrammaton" the V (Vau).15
But this figure is a different thing altogether to the one which is on the throne in Ezekiel's vision. For
the former (the figure in Chapter I of Revelation) is on the planes of Jetzirah (the world of formation, the habitat of the angels
who would not create), and the figure of Ezekiel is on the plane of Atziloth, and is described in the 4th chapter of the Apocalypse as
the "one who sat upon the throne."
In order to be two, to bear the burden of the above statements, I have applied to Mr. S. L. Macgregor
Mathers (than whom there are few more learned Kabbalists in England, though I do not certainly agree with all his views. But on this question we
are in almost full agreement). Our brother has kindly consented to give an opinion in writing, and this is how he distributes the SEPHIROTHAL
Here the figure on the throne in Ezekiel's vision refers to Kether; the throne to Chokhmah and Binah, the
world of Briah, whose alternative name is Korsia, – the throne; the firmament is
Microprosopus, who consists of the six Sephiroth, Chesed, Geburah, Tiphereth, Netzach, Hod and Yesod. Now Yesod is the path of ingress into
Malkuth or the created material world; and the Shekinah is the Presence in Malkuth, the Queenly Presence; for Shekinah is feminine, and not
androgynous. And the seal of the Macrocosm the six pointed star, the16
is the emblem of Microprosopus, the Tetragrammaton – the Vau of IHVH,
who stands within the seven light-bearers of Malkuth, which are no other than the seven last Sephiroth themselves, or the six Sephiroth
which compose Microprosopus with Malkuth added as the seventh.17
Nothing can be plainer I believe. Whatever the transcendental, metaphysical speculations and
interpretations, which, of course, can be satisfied with Tetraktis on the plane of the Archetypal world, once that we descend into the
world of the Astral and of the phenomenally occult, we cannot have less than seven principles upon which to base ourselves. I have studied the
Kabbala under two learned Rabbis, one of whom was an initiate, and there was no difference between the two teachings (the esoteric Eastern and
the Western) in this instance.
Of course it is well known that any one endowed with even a moderate dose of ingenuity can, if he has
studied the three Kabbalistic modes of interpretation – especially the Notarikon – make what he likes of the unpointed Hebrew words and
letters. But the explanations I give require no Notarikon, but simply a knowledge of the seventh esoteric key. With Massoretic points one can
transform the astral Jehovah Tzabaoth, and even Jehovah-Elohim into the "One living" and the highest God the "God of gods" –
whereas he is merely one of the formative and generative gods. A good instance of the above dishonesty is found in Mr. Mather's
translation of Knorr von Rosenroth's Kabbalah Denudata. He gives us six specimens of the various readings of the first word only
(B'rashith) in Genesis. With the rules of Notarikon the opening sentence "B'rashith Bara Elohimeth hashamayim
v'eth h'arets," or "In the beginning God made the heaven and the earth," may be made to mean whatever one
pleases; since the first and solitary word B'rashith is forced to yield six dogmatic teachings of the Latin Church.
As shown by the aforesaid Kabbalist, Solomon Meir Ben Moses, a convert to Roman Catholicism in 1665, who
took the name of Prosper Rugere, succeeded in proving on strictly Notariconist grounds that the said first word (B'rashith) revealed six
Christian meanings, the 1st of these was "The sun, the spirit, the father, their trinity, perfect
unity"; the 3rd, "Ye shall worship my firstborn, my first, whose name is Jesus"; the 5th, "I will choose a Virgin worthy to
bring forth Jesus, and ye shall call her blessed." The sixth is given in the foot-note below.18 The two
others are repetitions.
The same remarkable elasticity of interpretation is afforded in the esoteric texts of other nations. Each
symbol and glyph having seven keys to it, it follows that one party may be using one key to any subject under dispute, and then accuse
another student, who is using another key of deliberate misinterpretation.
Such is not my policy however. In esoteric matters I would rather seek conciliation than quarrel
over mistakes made, whether real or imaginary; because the CAUSE and the triumph of truth ought to be dearer to a true Occultist and Theosophist
than petty successes over disputants.
No one occultist, if he is true to his colours, can give out the meaning of all the "Seven
Mysteries of Wisdom" – even if he himself is acquainted with all – which would be a marvel, indeed. For those "Seven
Mysteries" in toto are known thoroughly only to the "MASTERS OF WISDOM"; and those Masters would hardly indulge in
polemical discussions whether in newspaper or periodical. What is the use then of losing time and power over proving that one facet of the
diamond shines with more light and brilliancy than its sister facet instead of uniting all the forces to draw the attention of the profane to the
radiance of the jewel itself? We students of the sacred science ought to help each other, encourage research and profit by our mutual knowledge,
instead of unprofitably criticizing it to satisfy personal pride. This is how I look at it: for otherwise our enemies, who started by calling us
humbugs on the sole strength of their sectarian and materialistic prejudices and bigotry, will be justified in reiterating their accusation on
the ground of our mutual denunciations.
Materialism is raising its ghastly head higher than ever.
Knowledge, one of the scientific papers of London, gives us a foretaste of what is in store for the
occultist. While reviewing the Kabbalah Unveiled, it is loud in proclaiming "the extraordinary intellectual vagaries of the Hebrew
commentators on their scriptures." It crushes under the weight of its materialist contempt the idea from Dr. Ginsburg's "Essay on the
Kabbalah" – that the mysteries of being were "taught by the Almighty himself to a select company of angels, who formed a theosophic
school in Paradise!" and winds up by a tremendous point of mocking admiration, in parenthesis (!). This, on page 259 of Knowledge,
Sept. 1, 1887. On page 245, Mr. Edward Clodd offers us, instead of the teachings of the "Theosophic angels," those of the Darwinists of
the Haeckelian School. Having surveyed "a vast field" in Kosmos, "the limits of which shade into the unlimited on all sides,"
this anti-Kabbalistic champion of modern science ends his "vagaries" by the following startling enunciation:
We began with the primitive nebula, we end with the highest forms of consciousness; the story of
creation is shown (!?) to be the unbroken record of the evolution OF GAS INTO GENIUS !!!).
This shows how we stand with the men of modern science and how much we need all our forces to hold
the materialists at bay.
One word more and I have done. I am repeatedly asked to show my authority – book, page and verse – for the
esoteric doctrine of the "Septenary." This is like saying to one in the midst of a desert prove to me that water is full of
infusoria when there is no microscope to be got. Better than any one, those who make such a claim upon me, know that outside of the few
places where secret MSS. are stored for ages, no esoteric doctrines were ever written and plainly explained; otherwise they
would have lost long ago their very name. There is such a thing as an "unwritten" Kabbala, as well as a written one, even in the West.
Many things are orally explained, and always have been. Nevertheless, hints and allusions to it are numerous and scattered throughout
the exoteric scriptures, and the classification depends, of course, on the school that interprets it, and still more upon personal intuition and
conception. The question is not whether there are three, five or seven colours in the rays of the spectrum, for every one knows there
are in fact and nature, but one – the colourless white. And, though Science discerns very plainly seven prismatic rays as clear as are the seven
notes in the scale; yet, one has heard of very great men of science who insisted there were only four or five until it was found out that they
Theosophist, November, 1887
H. P. Blavatsky
1 Just so. Malkuth is the 10th Sephiroth, but as the "Bride of Microprosopus"
or Tetragrammaton, who is hexamerous – Malkuth. or the material limb, is the seventh. She is the fourth letter of
IHVH, or He, but the Logos, or son, is only the letter V (Vau), as will be shown. back to text
3 Now translated by S. Liddell Macgregor Mathers, F.T.S. See his
"Kabbala Unveiled." back to text
4 So old and so phallic, indeed, that leaving the
ansated cross of Egypt aside, the terra cotta discs called fusaioles, found by Schliemann in abundance under
the ruins of ancient Troy, are almost all in these two forms: and – the Indian
Svastica and the Cross, the latter being Svastica or "Thor's Hammer" minus its four additional angles. No need to
explain that the Orientalists who are unable to soar higher than the material plane, are nevertheless right, and that they have discovered one of
the secret keys (of exoteric religions, only, however) in asserting that the origin of the cross is the arani and
pramanthâ, the stick and the perforated vessel for kindling fire of the ancient Brahmins. Prometheus stealing the sacred fire of
(pro) creation to endow men with, has undeniably the origin of his name in Pramanthâ. The god Agni was
celestial fire, only so long as he was hidden in his casket. No sooner had Matare-swan, the Rig-Vedic aërial being, forced him out
of it for the benefit of the consuming Bhrigus, than he became terrestrial fire, that of procreation, therefore phallic. The
word mathâ or pramanthâ, we are told, has for its prefix pra, adding the idea of robbing or
stealing by force to that contained in the root mathá of the verb mathami, or manthnami,
"to produce by friction." Hence Prometheus stealing the heavenly fire to degrade it (in one sense) on earth. He not only
kindles the spark of life in the man of clay, but teaches him the mysteries of creation, which, from Kriyasakti, falls into the selfish
act of procreation. [Vide supra – text. back to text
5 Four in length or the vertical line, and three horizontally. See
Theosophist, April, 1887. back to text
6 See the "Kabbalah Unveiled." Introd. pp. 21-22. back to text
7Sephlra means a numeral; it is one, and therefore
singular, and the Sephiroth is a plural word, both of which have passed their names to our "ciphers" and are only the
numbers of the creative hierarchies of the Dhyan Chohans. When the Elohim say "Let us make man," they have to work from
the first to the last seventh, each endowing man its own characteristic or principle. back to text
8 The Hebrews had no word for a cipher or nought, hence the
symbolism of a head or a round circle. back to text
9 The student must bear in mind that Jehovah as a name is always
male and female, or androgynous. It is a compound of two words – Jah and Hovah or "Jah eve." Jah
alone is masculine and active: therefore while the 2nd Sephiroth Chokhma, "Wisdom," is masculine and stands for Ab
"Father," Binah, "Intelligence," is feminine, passive, and stands for Ama "Mother," the great deep
whose name is "Jehovah." But the masculine name is symbolized by one letter alone, the – Yod – whose
significance is entirely phallic. back to text
10 Tradition says that the last initiates into the seven mysteries of
Microprosopus and the supreme Tett (number 9 and the letter t.) the mystery of the two Aima (the two mothers, or the first and
the second H. of the word IHVH) were the three Rabbis Schimeon, Abba and Eleazar who, in the Mysteries or Sod, had stood for Kether,
Chokhma, and Binah. (See "Zohar, the Lesser Holy Assembly.") After their death the knowledge of the five upper initiations was
lost. back to text
11 The key which opens this mystery is the seventh key, and relates to
the seventh trumpet of the seventh angel, after whose blast St. John sees the woman and "War in Heaven." (See
Revelation, chap. XI, verse 15, and chapter XII, and try to understand.) This allegory "War in Heaven" has six other meanings;
but this one is on the most material plane and explains the septenary principle. The "woman" is crowned with 12 stars and has the sun
and moon to clothe her (twice seven), she being the universe; the Dragon has seven heads, seven crowns and ten horns – another occult symbolism,
and he is one of the seven LOGOI. Perchance those who have reflected. over the strange behaviour of Narada may understand the analogy.
Indeed, a Prajapat and a great Vedic Rishi, and yet one who is ever interfering with the physical procreation of men, he seduces twice
the thousands of Daksha's sons into remaining celibates and Yogis, for this he is cursed to be incarnated, born in a womb, and those who know
something about numbers and cycles will now understand better the meaning of this allegory. back to text
12 I have consulted our brother Mr. S. Liddell Macgregor Mathers whether
any Kabbalist justified the idea that Shekinah was "an androgyne power." He said no – "it is sexless and is the
divine presence." (See his Kabbalah, page 55, note between verses 32 and 33.) back to text
13 Nor is Shekinah a Sephiroth, for she proceeds from, and is latent in,
the tenth Malkuth, and is destroyed with the latter. (See 22, Book of Conc. Myst.) The mistake has probably arisen from Shekinah's
divine name being Adonai and the angelic Keroubim. But no Kabbalist will give out in print the key to this. back to text
14 See engraving from the Babylonian account of creation (by G. Smith,
"Chaldean account of Genesis") of the Sacred Tree, with figure on each side and serpent in the background. This engraving is taken from
an early Babylonian cylinder, and represents the said tree with its seven branches. back to text
15 Or Vau, whose number is six and symbolism – a hook or crook;
phallic. back to text
16 It is the seal of the Macrocosm certainly, but it becomes that of
Microcosm only when the five pointed star is enclosed within it, for it is the latter which is properly the sign of Macroprosopus. It is the
Shatkon Chakram (the wheel of Vishnu) and the Panchakon (Pentagram). We would call the former the seal of Macroprosopus only
when the hexagram is surrounded by or within a circle; not otherwise. But this does not affect the question. The Kabbalah of Knorr Von Rosenroth
contains a good many errors, and other versions – especially the Latin translations, all made by Christians bent upon squeezing out nolens
volens a prophetic and Christian meaning out of the Zohar – more still. back to text
17 The Sephra Dzenioutha says concerning Malkuth, "The
Shekinah (or queenly presence) which is below that is a Path of the kingdom, namely, Malkuth, the tenth and last Sephira." (I, c.
32). back to text
18 In the Notarikon "Every letter of a word is taken for
the initial or abbreviation of another word, so that from the letters of a word a sentence may be formed." Thus, from the letters of this
word B'rashith, I too could easily make a sentence which would read: – "Beware! rows are soon hatched in
Theosophy," and then offer it as a divine warning and revelation, taking as my authority the "Book of God." This reading
would be as true, but more to the point than the 6th of Prosper Rugere's versions; for he made of B'rashith – "Beaugoh
ratzephim Asattar Shegopi Jeshuah Thakelo," which, translated, reads "I, (God) will hide myself in cake (wafer) for ye shall eat
Jesus, my body" – and converted thereby, and forthwith, another Jew to Roman Catholicism! back to text