hour_of_the_time_07142012_sepher yetzirah.pdf

8/9/2019 Hour_Of_The_Time_07142012_Sepher Yetzirah.pdf

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SEPHER YETZIR HTranslated from the ebrew by

William Wynn Westcott


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K TH R

N O - - - - ~ - - - - - . . . , ; OCH

G E B ~ ~ ~ ~ ~ O

n - - - - - - ~ - _ _ _ : : : O N E T

M

THE TEN SEPHIROTH ND TWENTY TWO P THS


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Notes to the Fourth Edition

THE three main books of the Kabbalistic esoteric philosophy are the SepherYetzirah (Book of Formation), the Sepher Zohar (Book of Splendour) and theSepher Bahir (Book of Brilliance). Of these books the Sepher Yetzirah is c o n s i ~ e r e dto be the oldest treatise and is believed to be a bridge between orthodox and

esoteric Kabbalah. The origins of the Sepher Yetzirah have been lost to theantiquity of time, but a number of modem author's believe that the SepherYetzirah was created by an oral (Mishnah) and written tradition. In the oraltradition it is attributed to the Patriarch Abraham and it was written down byRabbi Akiba Ben Joseph who lived circa A.D. 120.

William Westcott wrote that the Sepher Yetzirah explains a most curiousphilosophical scheme of Creation, drawing a parallel between the origin ofthe world, the sun, the planets, the elements, seasons, man and the twenty-two letters of the Hebrew alphabet; dividing them into a Triad, a Heptad,and a Dodecad; three mother letters, A [Aleph), M [Mem), Sh [Shin] arereferred to primeval Air, Water and Fire; seven double letters are referredto the planets and the seven fold division of time, etc.: and the twelvesimple letters are referred to the months, Zodiac signs and human organs.Modern criticism tends to the conclusion that the existing ancient versionswere compiled about A.D. 200. The Sepher Yetzirah is mentioned in the

Talmuds,both

of Jerusalemand o

Babylon; it was written inthe

Neo-Hebraic language, like the Mishna. [An Introduction to the Kabalah 1910.p. 2 3.]

Westcott's translation of the Sepher Yetzirah was originally part of alecture he read before the Hermetic Society of London on 29 July 1886.The title of his paper was 'The Sepher Yetzirah: A Rabbinical Treatise onCreation.' This was the only paper Westcott read to the Society before itfell into abeyance in 1887 with the death of Anna Kingsford.

The Hermetic Society was founded in 1885 by Anna Kingsford andEdward Maitland. Both Kingsford and Maitland were members of theTheosophical Society and become disenchanted by the Eastern aspects ofits teachings. The Hermetic Society was styled as a new Esoteric Churchbased on Christian mysticism with the principal aim to study The GreekMysteries and the Hermetic Gnosis and its allied schools, the Kabalistic,Pythagorean, Platonic and Alexandrian.

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Introduction to the Third Edition

TH Sepher Yetzirah, or Book of Formation, is perhaps the oldestRabbinical treatise of Kabalistic philosophy which is still extant. The greatinterest which has been evinced of late years in the Hebrew Kabalah, andthe modes of thought and doctrine allied to it, has induced me to translatethis tractate from the original Hebrew texts, and to collate with them theLatin versions of me dire val authori ties; and I have also published nntroduction to the Kabalah which may be found useful to students.

Three important books of the Zohar, or Book of Splendour, whichis a great storehouse of Kabalistic teaching, have been translated into Englishby S.L. MacGregor Mathers, and the Sepher Yetzirah in an Englishtranslation is almost a necessary companion to these abstruse disquisitions:the two books indeed mutually explain each other.

The Sepher Yetzirah, although this name means The Book ofFormation, is not in any sense a narrative of Creation, or a substituteGenesis, but is an ancient and instructive philosophical treatise upon oneaspect of the origin of the universe and mankind; an aspect at once archaicand essentially Hebrew. The grouping of the processes of origin into anarrangement, at once alphabetic and numeral, is one only to be found inSemitic authors.

Attention must be called to the essential peculiarity of the Hebrewlanguage, the inextricable and necessary association of numbers and letters;every letter suggesting a number, and every group of letters having anumerical signification, as vital as its literal meaning.

The Kabalistic principles involved in the reversal of Hebrew letters,and their substitution by others, on definite schemes, should also be studiedand borne in mind.

t is exactly on these principles that the ground-work idea 'of this

disquiSition rests; and these principles may be traced throughout theKabalistic tractates which have succeeded i t in point of time anddevelopment, many of which are associated together in one volume knownas the Zohar, which is in the main concerned with the essential dignitiesof the God-head, with the Emanations which have sprung therefrom, withthe doctrine of the Sephiroth, the ideals of Macroprosopus and

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Microprosopus, and the doctrine of Re-incarnation.The Sepher Yetzirah, on the other hand, is mainly concerned with

our universe and with the Microcosm. The opinions of Hebrew KabalisticRabbis and of modern mystics may be fitly introduced here.

The following interesting quotation is from Rabbi Moses Botarel, who

wrote his famous Commentary in 1409:- It was Abraham our Father -blessed be he - who wrote this book to condemn the doctrine of the sagesof his time, who were incredulous of the supreme dogma of the Unity. Atleast, this was the opinion of Rabbi Saadiah - blessed be he - as written inthe first chapter of his book The Philosopher s Stone. These are his words:The sages of Babylon attacked Abraham on account of his faith; for theywere all against him although themselves separable into three sects. TheFirst thought that the Universe was subject to the control of two opposing

forces, the one existing but to destroy the other, this is dualism; they heldthat there was nothing in common between the author of evil and theauthor of good. The Second sect admitted Three great Powers; two of themas in the first case, and a third Power whose function was to decide betweenthe two others, a supreme arbitrator. The Third sect recognised no godbeside the Sun, in which it recognised the sole principle of existence.

Rabbi Judah Ha Levi (who flourished about 1120), in his criticaldescription of this treatise, wrote: The Sepher Yetzirah teaches us the

existence of a Single Divine Power by sheWing us that in the bosom ofvariety and multiplicity there is a Unity and Harmony, and that suchuniversal concord could only arise from the rule of a Supreme Unity.

According to Isaac Myer, in his Quabbalah (p. 159 , the Sepher Yetzirahwas referred to in the writings of Ibn Gebirol of Cordova, commonly calledAvicebron, who died in A.D. 1070.

Eliphas Levi, the famous French Occultist, thus wrote of the SepherYetzirah, in his Histoire de la Magie, p. 54: The Zohar is a Genesis ofillumination, the Sepher Jezirah is a ladder formed of truths. Therein areexplained the thirty-two absolute signs of sounds, numbers and letters: eachletter reproduces a number, an idea and a form; so that mathematics are capableof application to ideas and to forms not less rigorously than to numbers, byexact proportion and perfect correspondence. By the science of the SepherJezirah the human spirit is fixed to truth, and in reason, and is able to takeaccount of the possible development of intelligence by the evolutions ofnumbers. The Zohar represents absolute truth, and the Sepher Jezirah providesthe means by which we may seize, appropriate and make use of it.

Upon another page Eliphas Levi writes: The Sepher Jezirah and theApocalypse are the masterpieces of Occultism; they contain more wisdomthan words; their expression is as figurative as poetry, and at the same timeit is as exact as mathematics.

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In the volume entitled a Kabhale by the eminent French scholar, AdolpheFranck, there is a chapter on the Sepher Y etzirah. He writes as follows :

The Book of Formation contains, I will not say system of physics, butof cosmology such as could be conceived at an age and in a country wherethe habit of explaining all phenomena by the immediate action of the First

Cause, tended to check the spirit of observation, and where in consequencecertain general and superficial relations perceived in the natural world passedfor the science of Nature. . . . Its form is simple and grave; there isnothing like a demonstration nor an argument; but it consists rather of aseries of aphorisms, regularly grouped, and which have all the concisenessof the most ancient oracles,

In his analysis of the Sepher Yetzirah, he adds:- The Book ofFormation, even if t be not very voluminous, and if it do not altogetherraise us to very elevated regions of thought, yet offers us at least a compositionwhich is very homogeneous and of a rare originality. The clouds which theimagination of commentators have gathered around it, will be dissipated, ifwe look for, in it, not mysteries of ineffable wisdom, but an attempt at areasonable doctrine, made when reason arose, an effort to grasp the plan ofthe universe, and to secure the link which binds to one common principle,all the elements which are around us.

The last word of this system is the substitution of the absolute divineUnity for every idea of Dualism, for that pagan philosophy which saw inmatter an eternal substance whose laws were not in accord with DivineWill; and for the Biblical doctrine, which by its idea of Creation, postulatestwo things, the Universe and God, as two substances absolutely distinctone from the other.

In fact, in the 'Sepher Yetzirah,' God considered as the Infinite andconsequently the indefinable Being, extended throughout all things by hispower and existence, is while above, yet not outside of numbers, soundsand letters-the principles and general laws which we recognise.

Every element has its source from a higher form, and all things havetheir common origin from the Word Logos), the Holy Spirit . . . . So God isat once, in the highest sense, both the matter and the form of the universe.Yet He is not on y that form; for nothing can or does exist outside of Himself;His substance is the foundation of all, and all things bear His imprint and

are symbols of His intelligence.Hebrew tradition assigns the doctrines of the oldest portions of theZohar to a date antecedent to the bUilding of the Second Temple, but

Rabbi Simeon ben Jochai, who lived in the reign of the Emperor Titus,A.D.70-80 is considered to have been the first to commit these to writing, andRabbi Moses de Leon, ofGuadalaxara, in Spain, who died in 1305 certainlyreproduced and published the Zohar.

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Ginsburg, speaking of the loharic doctrines of the Ain Suph, says thatthey were unknown until the thirteenth century, but he does not deny thegreat antiquity of the Sepher Y etzirah, in which it will be noticed the

Ain Suph Aur and Ain Suph are not mentioned.I suggest, however, that this omission is no proof that the doctrines of

Ain Suph Aur and Ain Suph did not then exist, because it is a reasonablesupposition that the Sepher Yetzirah was the volume assigned to theYetziratic World, the third of the four Kabalistic Worlds of Emanation,while the Asch Metzareph is concerned with the Assiatic, fourth, orlowest World of Shells, and is on the face of it an alchemical treatise; andagain the Siphra Dtzenioutha may be fittingly considered to be an Aziluthicwork, treating of the Emanations of Deity alone; and there was doubtless afourth work assigned to the World of Briah - the second type, but I have

not been able to identify this treatise.Both the Babylonian and the Jerusalem Talmuds refer to the Sepher

Yetzirah. Their treatise, named Sanhedrin, certainly mentions the Bookof Formation, and another similar work; and Rashi in his commentary onthe treatise Erubin, considers this a reliable historical notice.

Other historical notices are those of Saadya Gaon, who died A.D. 940,and Judah Ha Levi, A.D. 1150; both these Hebrew classics speak of it as avery ancient work.

Some modern critics have attr ibuted the authorship to the Rabbi Akiba,who lived in the time of the Emperor Hadrian, A.D. 120, and lost his life insupporting the claims of Barchocheba, a false messiah: others suggest it wasfirst written about A.D. 200.

Graetz however assigns it to early Gnostic times, third or fourth century,and lunz speaks of it as post Talmudical, and belonging to the Geonimperiod 700-800 A.D.; Rubinsohn, in the Bibliotheca Sacra speaks of thislatter idea as having no real basis.

The Talmuds were first collected into a concrete whole, and printed inVenice, 1520 A.D.

The lohar was first printed in Mantua in 1558; again in Cremona,1560; and at Lublin, 1623; and a fourth edit ion by Knorr von Rosenroth, atSulzbach in 1684. Some parts are not very ancient, because the Crusadesare mentioned in one chapter.

Six extant Hebrew editions of the Sepher Y etzirah were collectedand printed at Lemberg in 1680. The oldest of these six recensions was that

of Saadjah Gaon by some critics called spurious).There are still extant three Latin versions, viz., that of Gulielmus

Postellus, 1552, Paris; one by Johann Pistorius, in his ArtisCabalisticce Tomus, 1587, Basle; and a third by Joannes StephanusRittangelius, 1642, Amsterdam; this latter gives both Hebrew and Latin

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versions, and also The Thirty-Two Paths as a supplement.There is a German translation, by Johann Friedrich von Meyer, dated

1830; a version by Isidor Kalisch, in which he has reproduced many of thevaluable annotations of Meyer; an edition in French by Papus, 1888; anedition in French by Mayer Lambert, 1891, with the Arabic Commentary

of Saadya Gaon; and an English edition by Peter Davidson, 1896, to whichare added The Fifty Gates of Intelligence and The Thirty-Two Ways ofWisdom. The edition which I now offer is fundamentally that of the ancientHebrew codices translated into English, and collated with the Latin versionsof Pistorius, Postellus, and Rittangelius, following the latter, rather thanthe former commentators. As to the authenticity of The Sepher Y etzirah,students may refer to the Bibliotheca magna Rabbinica of Bartoloccio deCellerio, Rome, 1678-1692; to Basnage, History of the Jews, 1708; and toThe Doctrine and Literature o the Kabalah, by A. E Waite, 1902.

The following copies of the Sepher Yetzirah in Hebrew, I have alsoexamined, but only in a superficial manner:-

1 A Version by Saadiah, Ab. ben David, and three others, Mantua,1562,4to.

2 A Version with the commentary of Rabbi Abraham F Dior,

Amsterdam, 1642, 4to.3. A Version with preface by M ben J Chagiz, Amsterdam, 1713,16mo.

4. A Version, Constantinople, 1719, 8vo.5. A Version, Zolkiew, 1745, 4to.6 A Version, by Moses ben Jacob, Zozec, 1779, 4to.7 A Version, Grodno, 1806, 4to.8. A Version, Dyhernfurth, 1812, 8vo.

9. A Version, Salonica, 1831, 8vo.10. A MS. copy dated 1719, in the British Museum.

I add here the full titles of the three Latin versions; they are all to befound in the British Museum Library.Abrahami Patriarchce Liber Jezirah sive Formationis Mundi, Patribus quidem

Abrahami tempora prcecedentibus revelatus, sed ab ipso etiam Abrahamo expositusIsaaco, et per prophetarum manus posteritati conservatus, ipsis autem 72 Mosisauditoribus in secundo divince veritatis loco, hoc est in ratione, qUa est posteriorauthoritate, habitus." Parisiis, 1552. Gulielmus Postellus.

Id est Liber Jezirah, qui Abrahamo, Patriarchce adscribitur, una cumCommentario Rabbi Abraham FD. super 32 semitis Sapientice, a quibus LiberJezirah incipit: Translatus et notis illustratus a Joanne Stephano Rittangelio, Ling.Orient. in Elect. Acad. Regiomontana Prof. Extraord," Amstelodami, 1642.

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In Tomas Primus of Artis Cabalisticce hoc est reconditce theologice etphilosophice scriptorum. Basilece 1587, is found Liber de Creatione Cabalistinis,Hebraice Sepher Jezira; Authore Abrahamo. Successive filiis ore traditus. Hinejam rebus Israel inclinatis ne deficeret per sapientes Hierusalem arcanis etprofundissimis sensibus literis commendatus. Johannes Pistorius.

The Sepher Yetzirah consists of six chapters, having 33 paragraphsdistributed among them, in this manner: the first has 12, then follow 5, 5,4, 3, and 4. Yet in some versions the paragraphs and subj ect-matter arefound in a different arrangement .

The oldest title has, as an addition, the words, The Letters of ourFather Abraham or ascribed to the patriarch Abraham, and it is spokenof as such by many medireval authorities: but this origin is doubtless fabulous,although perhaps not more improbable than the supposed authorship of

the Book of Enoch, mentioned by St. Jude, of which two MSS. copies inthe Ethiopic language were rescued from the wilds of Abyssinia in 1773 bythe great traveller James Bruce.

In essence this work was, doubtless, the crystallisation of centuries oftradition, by one writer, and it has been added to from time to time, bylater authors, who have also revised it. Some of the additions, which wererejected even by medireval students, I have not incorporated with the textat all, and I present in this volume only the undoubted kernel of this occult

nut, upon which many great authorities, Hebrew, German, Jesuit and others,have written long Commentaries, and yet have failed to explain satisfactorily.

I find Kalisch, speaking of these Commentaries, says, they containnothing but a medley of arbitrary explanations, and sophistical distortionsof scriptural verses, astrological notions, Oriental superstitions, ametaphysical jargon, a poor knowledge of physics, and not a correctelucidation of this ancient book. Kalisch, however, was not an occultist;these commentaries are, however, so extensive as to demand years of study,and I feel no hesitation in confessing that my researches into them havebeen but superficial.

For convenience of study I have placed the Notes in a separate form atthe end of the work, and I have made a short definition of the subjectmatter of each chapter.

The substance of this little volume was read as Lecture before TheHermetic Society of London, in the summer of 1886, Dr. Anna Kingsford,President, in the chair. Some of the Notes were the explanations givenverbally, and subsequently in writing, to members of the Society who askedfor information upon abstruse points in the Sepher, and for collateraldoctrines; others, oflater date, are answers which have been given to studentsof Theosophy and Hermetic philosophy, and to my pupils of the StudyGroups of the Rosicrucian Society of England. 2

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Preface to the Second Edition

IT has been at the earnest wish of many students, members of theTheosophical Society, and of my Hermetic fratres of the Order of the G.D.,that I have made a revised translation of the Sepher Yetzirah. In thisedition I have followed most closely the Hebrew version of JoannesStephanus Rittangelius, which was printed in 1642 at Amsterdam, and I

have forsaken many of the Latinised renderings which had been adopted inthe First Edition, from the works of Postellus and Pistorius.

The Notes have been extended, and t is hoped that they explain andillustrate difficult passages, and render this abstruse treatise morecomprehensible than it has been hitherto found.

[ IT is of considerable importance to a clear understanding of this Occulttreatise that the whole work be read through before comment is made, sothat the general idea of the several chapters may become in the mind oneconcrete whole. A separate consideration of the several parts should followthis general grasp of the subject, else much confusion may result. FromWestcott's 'NOTES TO TH SEPHER YETZIRAH'.]

W.W.W. F.[ellow of the] T.[heosophical] S.[ociety]

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God of the living;ZO Blessed and more than blessed be the Living God zl of ages.The Voice, the Spirit, and the Word,22 these are the Holy Spirit.10. Second; from the Spirit He produced Air, and formed in it twenty-twosounds - the letters; three are mothers, seven are double, and twelve are simple;but the Spirit is first and above these. Third; from the Air He formed the

Waters,and

fromthe

formlessand

voidz3

made mireand

clay, and designedsurfaces upon them, and hewed recesses in them, and formed the strong materialfoundation. Fourth; from the Water He formed Fire Z and made for Himself aThrone of Glory with Auphanim, Seraphim and Kerubim,25 as his ministeringangels; and with these three 26 he completed his dwelling, as it is written, Whomaketh his angels spirits and his ministers a flaming fire. 2711. He selected three letters from among the simple ones and sealed them andformed them into a Great Name, I H V z8 and with this He sealed the universein six directions.

Fif th-He looked above, and sealed the Height with I H V.Six th-He looked below, and sealed the Depth with I V H.Seventh-He looked forward, and sealed the East wi th H IV.Eighth-He looked backward, and sealed the West with H V 1

Ninth-He looked to the right, and sealed the South with V I H.Tenth-He looked to the left, and sealed the North with V H 1

12. Behold From the Ten ineffable Sephiroth do, proceed-the One Spirit ofthe Gods of the living, Air, Water, Fire; and also Height, Depth, East, West,South and North. Z

CHAPTER

THE TWENTY-TWO LETTERS

1. The twenty-two sounds and letters are the Foundation of all things. Three

mothers, seven doubles and twelve simples. The Three Mothers are Aleph, Memand Shin, they are Air, Water and Fire. Water is silent, Fire is sibilant, and Airderived from the Spirit is as the tongue of a balance standing between these contrarieswhich are in equilibrium, reconciling and mediating between them.2. He hath formed, weighed, and composed with these twenty-two letters everycreated thing, and the form of everything which shall hereafter be. 30

3. These twenty-two sounds or letters are formed by the voice, impressed on theair, and audibly modified in five places; in the throat, in the mouth, by the

tongue, through the teeth, and by the lips.314. These twenty-two letters, which are the foundation of all things, He arrangedas upon a sphere with two hundred and thirty-one gates, and the sphere may berotated forward or backward, whether for good or for evil; from the good comestrue pleasure, from evil nought but torment.5. For He shewed the combination of these letters, each with the other; Aleph

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with all, and all with Aleph; Beth with all, and all with Beth. Thus in combiningall together in pairs are produced the two hundred and thirty-one gates ofknowledge. 3

6. And from the non-existent 33 He made Something; and all forms of speech andeverything that has been produced; from the empty void He made the material

world, and from the inert earth He brought forth everything that hath life. Hehewed, as it were, vast columns out of the intangible air and by the power of HisName made every creature and everything that is; and the production of all things fromthe twenty-two letters is the proof that they are all but parts of one living body.34

CH PTER IIITHE TRI D

1. The Foundation of all the other sounds and letters is provided by the ThreeMothers, Aleph, Mem and Shin; they resemble a Balance, on the one hand theguilty, on the other hand the purified, and Aleph the Air is like the Tongue ofa Balance standing between them. 35

2. The Three Mothers, Aleph, Mem and Shin, are a great Mystery very admirableand most recondite, and sealed as with six rings; and from them proceed Air,Fire, and Water, which divide into active and passive forces. The Three Mothers,

Aleph, Mem and Shin, are the Foundation, from them spring three Fathers,and from these have proceeded all things that are in the world.3. The Three Mothers in the world are Aleph, Mem and Shin: the heavens 6

were produced 37 from Fire; the earth from the Water; and the Air from theSpirit is as a reconciler between the Fire and the Water.4. The Three Mothers, Aleph, Mem and Shin, Fire, Water and Air, are shownin the Year: from the fire came heat, from the waters came cold, and from theair was produced the temperate state, again a mediator between them. The

Three Mothers, Aleph, Mem and Shin, Fire, Water and Air, are found in Man:from the fire was formed the head; from the water the belly; and from the airwas formed the chest, again placed as a mediator between the others.S. These Three Mothers did He produce and design, and combined them; andHe sealed them as the three mothers in the Universe, in the Year and in a n -both male and female. He caused the letter Aleph to reign in Air and crownedit, and combining it with the others He sealed it, as Air in the World, as thetemperate climate) of the Year, and as the breath in the chest the lungs for

breathing air) in Man: the male with Aleph, Mem, Shin, the female with Shin,Mem, Aleph. He caused the letter Mem to reign in Water, crowned it, andcombining it with the others formed the earth in the world, cold in the year,and the belly in man, male and female, the former with Mem, Aleph, Shin, thelatter with Mem, Shin, Aleph. He caused Shin to reign in Fire, and crowned it,and combining it with the others sealed with it the heavens in the universe,heat in the year and the head in man, male and female. 8

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Shin, Tau, Samech, Aleph, Beth, Mem, Oin Qoph Gimel, Daleth, andDalethY The Twelve are also the Months of the Year: Nisan 46 Yiar, Sivan,Tamuz, Ab, Elul, Tishri, Hesvan, Kislev, Tebet, Sabat and Adar. The Twelveare also the Twelve organs of living creatures: 47 the two hands, the two feet, thetwo kidneys, the spleen, the liver, the gall, private parts, stomach and intestines.He made these, as it were provinces, and arranged them as in order of battle forwarfare. And also the Elohim 45 made one from the region of the other.Three Mothers and Three Fathers; and thence issue Fire, Air and Water. ThreeMothers, Seven Doubles and Twelve Simple letters and sounds.3. Behold now these are the Twenty and Two Letters from which Jah, JehovahTzabaoth, the Living Elohim, the God ofIsrael, exalted and sublime, the Dwellerin eternity, formed and established all things; High and Holy is His Name.

CH PTER VICONCLUSION

1. Three Fathers and their generations, Seven conquerors and their armies, andTwelve bounds of the Universe. See now, of these words, the faithful witnesses arethe Universe, the Year and Man. The dodecad, the heptad, and the triad withtheir provinces; above is the Celestial Dragon, T L 1 49 and below is the World,and lastly the heart of Man. The Three are Water, Air and Fire; Fire above, Waterbelow, and Air conciliating between them; and the sign of these things is that theFire sustains volatilises) the waters; Mem is mute, Shin is sibilant, and Aleph isthe Mediator and as it were a friend placed between them.2. The Celestial Dragon, T L I is placed over the universe like a king upon thethrone; the revolution of the year is as a king over his dominion; the heart of manis as a king in warfare. Moreover, He made all things one from the other; and theElohim set good over against evil, and made good things from good, and evilthings from evil: with the good tested He the evil, and with the evil did He try thegood. Happiness 5 is reserved for the good, and misery5l is kept for the wicked.3. The Three are One and that One stands above. The Seven are divided;three are over against three, and one stands between the triads. The Twelvestand as in warfare; three are friends, three are enemies; three are life givers;three are destroyers. The three friends are the heart, the ears, and the mouth;the three enemies are the liver, the gall, and the tongue; Z while God 53 thefaithful king rules over all. One above Three, Three above Seven, and Sevenabove Twelve: and all are connected the one with the other. 54

4. And after that our father Abraham had perceived and understood, and hadtaken down and engraved all these things, the Lord most high 55 revealed Himself,and called him His beloved, and made a ~ o v e n n twith him and his seed; andAbraham believed on Him 56 and iLwa£ imputed unto him for righteousness.And He made this Covenant as between the ten toes of the feet-this is that ofcircumcision; and as between the ten fingers of the hands and this is that of the

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tongueY nd He formed the twenty-two letters into speech 58 and shewed himall the mysteries of them. 59 He drew them through the Waters; He burned themin the Fire; He vibrated them in the Air; Seven planets in the heavens andTwelve celestial constellations of the stars of the Zodiac.

The End of The Book of Formation.

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Third Order: Decad of Humanity

21. Appearance of Man.22. Material human body.23. Human Soul conferred.24. Mystery of Adam and Eve.

25. Complete Man as the Microcosm.26. Gift of five human faces acting exteriorly.27. Gift of five powers to the soul.28. Adam Kadmon the Heavenly Man.29. Angelic beings.30. Man in the image of God.

Fourth Order: World o Spheres

31. The Moon.32. Mercury.33. Venus.34. Sol.35. Mars.36. Jupiter.37. Saturn.38. The Firmament.39. The Primum Mobile.40. The Empyrean Heaven.

Fifth Order: The Angelic World

41. Ishim-Sons of Fire.42. Auphanim-Cherubim.43. Aralim Thrones.44. Chashmalim-Dominions.45. Seraphim-Virtues.46. Malakim-Powers.47. Elohim-Principalities.48. Beni Elohim-Angels.49. Cherubim-Arch-angels.

Sixth Order: The Archetype

50. God. Ain Suph. He Whom no mortal eye hath seen and Who hasbeen known to Jesus the Messiah alone.

N O T E The Angels of the Fifth or Angelic World are arranged in very differentorder by various Kabalistic Rabbis.

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The Ninth Path is the Pure Intelligence, so called because it purifies theNumerations, it proves and corrects the designing of their representation, anddisposes their unity with which they are combined without diminution ordivision.

The Tenth Path is the Resplendent Intelligence, because it is exalted above

every head, and sits on the throne of Binah the Intelligence spoken of in the ThirdPath). t illuminates the splendour of all the lights, and causes an influence toemanate from the Prince of countenances. 5

The Eleventh Path is the Scintillating Intelligence, because it is the essence ofthat curtain which is placed close to the order of the disposition, and this is aspecial dignity given to it that it may be able to stand before the Face of theCause of Causes.

The Twelfth Path is the Intelligence of Transparency, because it is that speciesof Magnificence called Chazchazit,6 the place whence issues the vision of thoseseeing in apparitions. (That is the prophecies by seers in a vision.)

The Thirteenth Path is named the Unit ing Intelligence, and is so called becauseit is itself the Essence of Glory. t is the Consummation of the Truth of individualspiritual things.

The Fourteenth Path is the Illuminating Intelligence and is so called because itis that Chashmal which is the founder of the concealed and fundamental ideasof holiness and of their stages of preparation.

The Fifteenth Path is the onstituting Intelligence, so called because itconstitutes the substance of creation in pure darkness, and men have spoken ofthese contemplations; it is that darkness spoken of in Scripture, Job XXXVIII. 9,

and thick darkness a swaddling band for i t.

The Sixteenth Path is the Triumphal or EtemalIntelligence, so called becauseit is the pleasure of the Glory, beyond which is no other Glory like to it, and itis called also the Paradise prepared for the Righteous.

The Seventeenth Path is the Disposing Intelligence, which provides Faith tothe Righteous, and they are clothed with the Holy Spirit by it, and it is calledthe Foundation of Excellence in the state of higher things.

The Eighteenth Path is called the Intelligence or House of Influence by thegreatness of whose abundance the influx of good things upon created beings isincreased), and from its midst the arcana and hidden senses are drawn forth,which dwell in its shade and which cling to it, from the Cause of all causes.

The Nineteenth Path is the Intelligence of the Secret of all the activities of the

spiritual beings, and is so called because of the influence diffused by it from themost high and exalted sublime glory.

The Twentieth Path is the Intelligence of Will, and is so called because it is themeans of preparation of all and each created being, and by this intelligence theexistence of the Primordial Wisdom becomes known.

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The Twenty-first ath is the Intelligence of Conciliation and Reward and is socalled because it receives the divine influence which flows into it from itsbenediction upon all and each existence.The Twenty-second ath is the Faithful Intelligence and is so called becauseby it spiritual virtues are increased and all dwellers on earth are nearly under its

shadow.The Twenty-third ath is the Stable Intelligence and it is so called because ithas the virtue of consistency among all numerations.

The Twenty-fourth ath is the Imaginative Intelligence and it is so calledbecause it gives a likeness to all the similitudes which are created in like mannersimilar to its harmonious elegancies.

The Twenty-fifth ath is the Intelligence of Probation or Temptation and is

so called because it is the primary temptation by which the Creator trieth allrighteous persons.The Twenty-sixth ath is called the Renewing Intelligence because the HolyGod renews by it all the changing things which are renewed by the creation ofthe world.

The Twenty-seventh ath is the Active or Exciting Intelligence and it is socalled because through it every existent being receives its spirit and motion.

The Twenty-eighth ath is called the Natural Intelligencej by it is completedand perfected the nature of all that exists beneath the Sun.

This Path s omitted by Rittangelius: presume by inadvertence.)The Twenty-ninth ath is the Corporeal Intelligence so called because it formsevery body which is formed in all the worlds and the reproduction of them.

The Thirtieth Path is the Collective Intelligence and Astrologers deduce fromt the judgment of the Stars and celestial signs and perfect their science

according to the rules of the motions of the stars.The Thirty-first Path is the Perpetual Intelligencej but why is it so called? Becauseit regulates the motions of the Sun and Moon in their proper order each in anorbit convenient for it.The Thirty-second Path is the Administrative Intelligence and it is so calledbecause it directs and associates the motions of the seven planets directing allof them in their own proper courses.

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NOTES TO THE SEPHER YETZIRAH

IT is of considerable importance to a clear understanding of this Occult treatise thatthe whole work be read through before comment is made, so that the general idea of theseveral chapters may become in the mind one concrete whole. A separate considerationof the several parts should follow this general grasp of the subject, else much confusionmay result.

This book may be considered to be an Allegorical Parallel between the Idealism of

Numbers and Letters and the various parts of the Universe, and it sheds much light onmany mystic forms and ceremonies yet extant, notably upon Freemasonry, the Tarot,and the later Kabalah, and is a great aid t the comprehension of the Astro-Theosophicschemes of the Rosicrucians. To obtain the full value of this Treatise, it should bestudied hand in hand with Hermetic attributions, the Isiac Tablet, and with a completeset of the designs, symbols and allocation of the Trump cards of the Tarot pack, forwhich see my translation of The Sanctum Regnum o the Tarot by Eliphas Levi.

Note that the oldest MSS. copies of the Sepher Yetzirah have no vowel points:the latest editions have them. The system of points in writing Hebrew was not perfected

until the seventh century, and even then was not in constant use. Ginsburg asserts thatthe system of vowel pointing was invented by a Rabbi Mocha in Palestine about A.D.570, who designed it to assist his pupils. But Isaac Myer states that there are undoubtedtraces of pointing in Hebrew MSS. of the second century. According to A.E. Waitethere is no extant Hebrew MSS. with the vowel points older than the tenth century.

The words Sepher Yetzirah are written in Hebrew from right to left, SPR YTzYRH,Samech Peh Resh, Yod Tzaddi Yod Resh Heh; modes of transliteration vary with differentauthors. Yod is variously wri tten in English letters as I Y or 1 or sometimes Ie. Tzaddiis property Tz; but some write Z only, which is misleading because the Hebrew has also

a true Z Zaino

CHAPTER I

The twelve sections of this chapter introduce this philosophic disquisition upon theFormation and Development of the Universe. Having specified the subdivision of theletters into three classes, the Triad, the Heptad, and the Dodecad, these are put aside forthe time; and the Decad mainly considered as specially associated with the idea ofNumber, and as obviously composed of the Tetrad and the Hexad.

1 Thirty-two. This is the number of the Paths or Ways of Wisdom, which are added as asupplement. 32 is written in Hebrew by LB Lamed and Beth, and these are the last andfirst letters of the Pentateuch. The number 32 is obtained t h u s 2 x 2 x 2 x 2 x 2 32.Laib, LB as a Hebrew word, means the Heart of Man.Paths. The word here is NTIBUT, netibuth; NTIB meant primarily a pathway, or footmade track; but is here used symbolically in the same sense as the Christian uses the

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word, way - the way of life: other meanings are stage, power, form, effect; and later,a doctrinal formula, in Kabalistic writings.2. Jah. This divine name is found in Psalm LXVlII. 4; it is translated into Greek as kuriosand into Latin as dominus and commonly into the English word, Lord: it is really thefirst half of the word IHVH or Jehovah, or the Yahveh of modern scholars.3. Jehovah Tzabaoth. This divine name is printed in English Bibles as Jehovah Sabaoth,or as Lord of hosts as in Psalm XXIV. 10. TzBA is an army.4 God of Israel. Here the word God is ALHI, which in unpainted Hebrew might be God,or Gods, or My God.5 The Elohim of the Living. The words are ALHIM CHIIM. Alhim, often written inEnglish letters as Elohim, or by Godfrey Higgins as Aleim, seems to be a masculineplural of the feminine form Eloah, ALH, of the divine masculine name EL, AL; this iscommonly translated God, and means strong, mighty, supreme. Chiim is the plural ofChi-living or life. CHIH is a living animal and so is OlIVA. CHII is also life. Frey in his

dictionary gives CHUM as the plural word lives or vitre. The true adjective for living isCHIA. Elohim Chiim, then, apart from Jewish or Christian preconception, is the livingGods, or the Gods of the lives, i.e., living ones. Rittangelius gives Dii viventes, Theliving Gods, both words in the plural. Pistorius omits both words. Postellus, the orthodox,gives Deus Vivus. The Elohim are the Seven Forces, proceeding from the One Divine,which control the terra viventium, the manifested world of life.6 God. In this case we have the simple form AL, EL.7. Sepharim. SPRIM, the plural masculine of SPR, commonly translated book or letter: themeaning here is plainly forms of expression.

8. Numbers Letters and Sounds. The three Hebrew words here given are, in unpointedHebrew, SPR, SPR and SIPUR. Some late editors, to cover the difficulty of this passage,have given SPR, SPUR, SIPR, pointing them to read Separ, Seepur, Saypar. [In Kaplan'stranslation of the Sepher Yetzirah (Samuel Weiser, 1990) he gives the three Hebrew words asSepher (text), Sephar (number) and Sippur (communication). p. 5.

The sense of the whole volume appears to need their translation as Numbers, Lettersand Sounds. Pistorius gave Scriptis, numeratis, pronunciatis. Postellus gave Numerans,numerus, numeratus, thus losing the contrasted meanings; and so did Rittangelius,who gave Numero, numerante, numerato.9. The Ineffable Sephiroth. The words are SPIRUT BLIMH, Sephiruth Belimah. Thesimplest translation is the voices from nothing. The Ten Sephiruth of the Kabalah arethe Ten Primary Emanations from the Divine Source, which are the primal forcesleading to all manifestation upon every plane in succession. Buxtorf gives for Scphiruth-predicationes logicre. The word seems to me clearly allied to the Latin spiritus-spirit,soul, wind; and is used by Quintilian as a sound, or noise. The meaning of Belimah ismore doubtful. Rittangelius always gives prreter illud ineffabile. Pistorius gives prreterineffabile. Postellus evades the difficulty and simply puts the word Belimah into hisLatin translation. In Frey's Hebrew Dictionary BLIMH is translated as nothing withoutany other suggestion; BLI is not, MH is anything. In Kabalistic writings the Sephiruth,the Divine Voices and Powers, are called ineffbilis, not t be spoken of, from theirsacred nature.10. The classification of the Hebrew letters into a Triad, Heptad and Dodecad, runsthrough the whole philosophy of the Kabalah. Many ancient authors added intentionalblinds, such as forming the Triad of A.M.T., Ameth, truth; and of AMN, Amen.11. The Two Covenants, by the Word or Spirit, and by the Flesh, made by Jehovahwith Abraham, Genesis XVII. The Covenant of Circumcision was to be an outward and

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CH PTER II

This chapter consists of philosophic remarks on the twenty-two sounds and lettersof the Hebrew alphabet, and hence connected with the air by speech, and it points outthe uses of those letters to form words - the signs of ideas, and the symbols of materialsubstances.30. [In Westcott's second edition he originally translated this section as He hath formed,weighed, and composed with these twenty-two letters every soul, and the soul ofeverything. which shall hereafter be. 30] Soul; the word is NPSH, which is commonlytranslated soul, meaning the living personality of man, animal or existing thing: itcorresponds almost to the Theosophic Prana [Life-Pinciple; the breath of Life plus thestimulus of Kama [desire or lust].31. This is the modern classification of the letters into guttural, palatal, lingual, dentaland labial sounds.32 The 231 Gates. The number 242 is obtained by adding together all the numbers from1 to 22. The Hebrew letters can be placed in pairs in 242 different positions: thus ab, ag,ad, up to at; then ba, bb, bg, bd, up to bt, and so on to ts, tt: this is in direct order only,without reversal. For the reason why eleven are deducted, and the number 231 specified,see the Table and Note 15 in the edition of Postellus. [Kaplan discusses The 231 Gatesin great detail in his translation of the Sepher Yetzirah, see pp. 108-124.)33 Nan-existent; the word is AIN, nothingness. Ain precedes Ain Suph, boundlessness;and Ain Suph Aur, Boundless Light.34 Body; the word is GUP, usually applied to the animal material body, but here means

one whole.

CH PTER I I I

This chapter is especially concerned with the essence of the Triad, as represented bythe Three Mothers, Aleph, Mem, and Shin. Their development in three directions ispointed out, namely in the Macrocosm or Universe; in the Year or in Time; and in theMicrocosm or Man.35. The importance of equilibrium is constantly reiterated in the Kabalah. The SiphraDtzeniouta, or Book of Mystery, opens with a reference to this Equilibrium as afundamental necessity of stable existence. .36 Heavens. The Hebrew word Heshamaim HSHMIM, has in it the element of Aesh,fire, and Mim, water; and also Shem, name; The Name is IHVH, attributed to theelements. SHMA is in Chaldee a name for the Trinity (Parkhurst). SHMSH is the Sunand Light, and a type of Christ, the Sun of Righteousness. Malachi IV. 2.37. Were produced. The Hebrew word BRA, is the root. Three Hebrew words are used inthe Bible to represent the idea of making, producing or creating.

BRIAH, Briah, giving shape, Genesis I 1.OSHIH, Ashiah, completing, Genesis 1. 31.ITzIRH, Yetzirah, forming, Genesis 11 7.

To these the Kabalists add the word A TzLH. with the meaning of producing somethingmanifest from the unmanifested.

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38. These several formations then appear in a table thus:-

Emanation. Shin. Aleph. Mem.

Macrocosm. Primal Fire. Spirit. Primal Water.Universe. Heavens. Atmosphere. The Earth.Elements. Terrestrial Fire. Air. Water.Man. Head. Chest . Belly.Year. Heat. Temperate. Cold.

CHAPTER IV

This is the special chapter of the Heptad, the powers and properties of the Seven.Here again we have the threefold attribution of the numbers and letters to the Universe,to the Year, and to Man. The supplemental paragraphs have been printed in modernform by Kalisch; they identify the several letters of the Heptad more definitely with theplanets, days of the week, human attributes and organs of the senses. [This chapter waspartly covered in the description of the Seven-branched Candlestick in the ZelatorCeremony.-D.K.]39. These numbers have been a source of difference between the editors and copyists,hardly any two editors concurring. I have given the numbers arising from continualmultiplication of the product by each succeeding unit from one to seven. 2 x 1 2,2 x3 = 6, 6 x 4 = 24, 24 x 5 = 120, 120 x 6 = no no x 7 = 5040.40. In associating the particular letters to each planet the learned Jesuit Athanasius Kircherallots Beth to the Sun, Gimel to Venus, Daleth t Mercury, Kaph to Luna, Peh t Saturn,Resh to Jupiter, and Tau to Mars. Kalisch in the supplementary paragraphs gives a differentattribution; both are wrong, according to clairvoyant investigation. Consult the Tarotsymbolism given by Court de Gebelin, Eliphas Levi, and my notes to the Isiac Tablet oBembo. The true attribution is probably not anywhere printed. The planet names heregiven are Chaldee words. [In May 1910, the true attributions were printed in the OccultReview by V.lolo] N.[oscere. i.e., G.C. Jones] in the article The Truth About the TarotTrumps'. This article will appear in The Golden Dawn Tarot by A.E. Waite.]41. The Seven Heavens and the Seven Earths are printed with errors, and I believe

intentional mistakes, in many occult ancient books. Some Hermetic [Golden Dawn]MSS. have the correct names and spelling.42. On the further attribution of these Seven letters, note that Postellus gives: Vita-mors, Paxaffiictio, Sapientia-stultitia, Diviti;£ (Opus)-paupertas, Gratia-opprobrium, Proles-sterilitas,Imperium-servirus. Pistorius gives: Vita-mors, Pax-bellum, Scientia-ignorantia, Diviti;£-paupettas,Gratia-abominatio, Semen proles)-sterilitas,Imperium (Dominatio)-servirus.

CHAPTER V

This chapter is specially concerned with the Dodecad; the number twelve is itselfpointed out, and the characters of its component units, once more in the three zones of theuniverse, year and man; the last paragraph gives a recapitulation of the whole number ofletters: the Supplement gives a form of allotment of the several letters. [This chapter wascovered in the description of the Table of Shewbread in the Ze ator Ceremony.-D.K.]

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43. t is necessary to avoid confusion between these letters; different authors translatethem in different manners. Heh or He, H, must not be confused with Cheth, or Heth,CH. Teth, TH also must be kept distinct from the final letter Tau, T, which is one of thedouble letters; the semi-English pronunciation of these two letters is much confused,each is at times both t and th; Yod is either I Y or J Samech is simple S, and must notbe confused with Shin, SH one of the mother letters; Oin is often written in English

Hebrew grammars as Ayin, and sometimes as Gnain; Tzaddi must not be confused withZain, Z; and lastly Qoph, Q, is very often replaced by K which is hardly defensible asthere is a true K in addition.44. Postellus gives suspicion and Pistorius, mind.45. These letters are the initials of the 12 Zodiacalsigns in Hebrew nomenclature. They are:

Teth Telah Aries Mem Maznim libraShin Shor Taurus Oin Oqereb ScorpioTau Thaumim Gemini Qoph Qesheth SagittariusSamech Sartan Cancer Gime Gedi CapricornusAleph Aryeh Leo· Daleth Dali AquariusBeth Bethuleh Virgo Daleth Dagim Pisces

46. The month Nisan begins about March 29th. Yiar is also written Iyar, and Aiar: theHebrew letters are AIIR.47. The list of organs varies. All agree in two hands, two feet, two kidneys, liver, gall andspleen. Postellus then gives "intestina, vesica, a r t e r i ~ ,the intestines, bladder, and arteries;Rittangelius gives the same. Pistorius gives "colon, coagulum (spleen) et ventticulus,"colon-the large intestine, coagulum and stomach. The chief difficulty is with the Hebrewword MSS., which is allied to two different roots, one meaning private concealed hidden;and the other meaning liquefied.48. The Elohim Divine powers-not IHVH the Tetragrammaton.

CH PTER VI

This chapter is a resume of the preceding five; it calls the universe and mankind towitness to the truth of the scheme of clistribution of the powers of the numbers amongcreated forms, and concludes with the narration that this philosophy was revealed bythe Divine to Abraham, who received and faithfully accepted it, as a form of Wisdomunder a Covenant. [This chapter was source of the Golden Dawn's Enochian papertitled The Book of the Concourse of the Forces.'-D.K.]49. The Celestial Dragon TLI, Theli. The Hebrew letters amount in numeration to 440,that is 400, 30 and 10. The best opinion is that Tali or Theli refers to the 12 Zodiacalconstellations along the great circle of the Ecliptic; where it ends there it begins again,and so the ancient occultists drew the Dragon with its tail in its mouth. Some havethought that Tali referred to the constellation Draco, which meanders across the Northernpolar sky; others have referred it to the Milky Way; others to an imaginary linejoining Caput to Cauda Draconis, the upper and lower nodes of the Moon. AdolpheFranck says that The i is an Arabic word. [Theli in Arabic is Al Jaz'her.}

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Theli The Celestial Dragon

50. Happiness or a good end or simply good TUBH.51 Misery or an evil end or simply evil ROH.52. This Hebrew version omits the allotment of the remaining six. Mayer gives theparagraph thus:- The triad of amity is the heart and the two ears; the triad of enmity is

the liver, gall, and the tongue; the three life-givers are the two nostrils and the spleen;the three death-dealing ones are the mouth and the two lower openings of the body.53. God. In this case the name is AL, EL.54. This last paragraph is generally considered to be less ancient than the remainder ofthe treatise, and by another author.55. The Lord most high. OLIU ADUN. Adunor Adon, or Adonai, ADNI, are commonlytranslated Lord; Eliun, OLIUN, is the more usual form of the most high one.56. Him. Rittangelius gives credidit in Tetragrammaton, but this word is not in theHebrew.

57. Tongue. The verbal covenant.58. Speech. The Hebrew has upon his tongue.59. The Hebrew version of Rabbi Judah Ha Levi concludes with the phrase, and said ofhim, Before I formed thee in the belly, I knew thee. Rabbi Luria gives the Hebrewversion which I have translated. Postellus gives: He drew him into the water, He roseup in spirit, He inflamed him in seven suitable forms with twelve signs. Mayer gives:

Er zog sie mit Wasser, zundet sie an mit Feuer; erregte sie mit Geist; verbannte sie mitsieben, goss sie aus mit den zwolf Gestirnen. He drew them with water, He kindledthem with fire, He moved them with spirit, distributed them with seven, and sent themforth with twelve.

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he Hebrew ext of the Sepher YetzirahFrom Dr. Isidor Kalisch's, Sepher Yetzirah 1877

. . . , , l : . , 0

+ l rllNi i i i j1:1. • ; ' : :l 'I )

PRl? n ~ ~ 1 ; 1n 1 N ~ ~ ~ni::l r}t C : t J ~ ~C ' l ~ ' r p ~I 1 ~~ ~°7 3 ' 1 ? ~ ~C l ~ t lC ' l ~ ~ ~n i N ~ ¥Mji1; H;

10;' ~ i i . R ]Ciir? i31 l ~ i i l JN W ~ l01 PJr.:)) o,n 1i 1 ~ C 'i ~ C ~ *C ' l i ~ O\\rtJ ilJ::l i O ~ i 3 1nN N i l ~

: T : · • T : T · T ••

C " ~ ~ ~C'lirtl31' " O ' c , ~n ; i " ~ Cit117 : ~ O '- .... . . . . T • • • . . . . .

C ' l ~ ~ ~n ; ' 1 ~ ~ ·3 1 : : l ~ ;n i ~ N~ c , ~: 10 n ; ~ n i N• : : _ ••• : • T : •:

i r o 1 t & J ~n . , . f ~ ' ~

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. : ; 1 7 t f ~n2t? l1 ; r t J ~ 6 ·n ~ Q ?

1:3. • ' l M::l m~ " ifol1 l 1 i l J ~~ " iro31 n o ~ , ~I 1 i i ~ Cirol1- . • : T ' : - : ••••••

v ~ l i M ~M ~ ' ~ to;ql ~ ~ Q = ?l ~ ~n l ~ ~n f j ~j ~ ; : l ~ " J; li:l c ll. i ~ l ' P ~ : ~ lC i j ~iiPOl

: J i ~ r t - r l 1

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1:4. . n::l mc v ~l ~ ~. , ~ ~l \ , l ~M ~ ? f ln i i ~ ~. , ~ l .P ~ i 1 7 1:Jiro p ~ i 1 7n , o ~p ~ i 1 7 Jn ~ N Jp ~ i 1 7~ i OPt?i171 M lQ Pt:ii17 t ilJI.:\ P ~ i 1 7 1O i i Pt?il1 1111 ? ~, ~ i ~l i i ~Cii1 P 7 ? ; 1 7 1 1 ; ~ ¥p ~ i 1 7: l ' 1 l l . ~

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p ~ ~M ~ l ~ : Pl Q ; ~ ¥M ~ ' 7 fn i ~ ~ 9i ~ ~: J ; ~NiY t I f j ~i i ~ iYi?l r : ~r ~ lQ"?=?t:"l: c n ~ t D oen iNO:J J ~ 1 ~ ; i i 'i 1 ~ 1 0 : : : : >' i ~ N ~ ' 1: : . •• : . . . • : : • T : T : :

1 6. . n::l I:D t.:II t : 7 r } t ; 1 1 t ; ~ r : 1 t ; ~l ~ ; oY ]17n7t"'7fn i i ' ~ 9i ~ ~ .r ~ li ~ ~l i i ~ ~n ~ O : 1 : p·n1,rOj? n ~ i j 7 W fI F t i o ~

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1:8. .M n n t l ~

c " ~ nC iit,N Mii I'"'MN i \ O " ~ : : ln1i ljC iro17• - • • ..: - - - T : • -.- 111

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J , ? ~ ?" ~i ~ ~ ~ ~i ~ l tn ~ l t t J :J ~ r t .CV"7.lt: ' ~H ~::lVl?1Pj2y C : ~ r ?r t J ~l 7 ~ 1 ~: Y ~ . ~N,Oi ~ t - t '" ~ ~ ? Q - 'rzJ-: ;pUI ' ' ; ~ ' = ' 1t ; l " ~ ~ i N lc ~ l ~, . t : l ~ i jN ~ ~

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: niufi? rt rtj Cij1 C t J ~ , :~ ; i ~ i JiOif':? C 1 7 T ~ R l

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T z - - T • • •

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' M ~

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m::1

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1oon, i J ' O ~M ' ) ~ ~C i ' ~c n n 17rJr-\: T : • • T T T - 1 - . .

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·M j , Y j : l Cfn ~n r q ~ 1" ~ ' Q - 'n ~ ' YN ell 1 ~ ~ 1l ~ ~ell N~ l ?l?1"Ql ' r : ' ~ ~ " ~ : l 1 i j, ~ t " i ~ 1i ~ Y ; ; : j

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Menachem Mendel. (editor). Includes the commentaries of the Mantua edition (1562),the Ari (1719) and the Ora. Gradno, 1806.86 ff

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Kabbalistischen Urunded der Hebriier. Leipzig, 1830. 36 pp.Salonica, 1831.Isidor Kalisch. Sepher Yezirah a Book on Creation or the Jewish Metaphysics of

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Limited edition of 100 copies. Bath: Robert H. Fryar, 1887. 29 pp.; Second Revisededition. London: Theosophical Publishing Society, 1893.43 pp.; Third Revised edition,re-titled- The Sepher Yetzirah. The Book of Formation with The Fifty Gates of Intelligenceand The Thirty-two Paths of Wisdom. London: J.M. Watkins, 1911. 50 pp.; New York:Samuel Weiser, Inc., 1980. 50 pp.; Revised and re-titled-Sepher Yetzirah or BookFormation and additional notes ram H.P. Blavatsky's Secret Doctrine. Notes to the WizardEdition [by Richard Robb]. With a reprint of the Kabbalah from EncyclopaediaBritannica. Secret Doctrine Reference Series. San Diego, CA: Wizards Bookshelf, 1990.[vi] 43 pp.

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Lazarus (Eliezer) Goldschmidt. (German). Das Buch der Schopfung. Frankfort am Mein,1894.92 pp.

Peter Davidson. (English). With The Fifty Gates of Intelligence and The Thirty-twoPaths of Wisdom. 1896.

Knut Stenring, (English). The Booko Formation: Sepher Yetzirah. Edited and Introductionby A.E. Waite. London: William Rider and Son, Ltd., 1923.67 pp.; New York: KtavPublishing House, 1970. 64 pp.; Philadelphia: David McKay Co., no date. 67 pp.;Without Waite s Introduction. Edmonds, WA: Holmes Publishing Group, 1988.52pp.

Aryeh Kaplan. (English with Hebrew text). Sefer Yetzirah, The Book of Creation: In

Theory and Practice. York Beach, ME: Samuel Weiser, Inc., 1990. xxvi, 388 pp.Basnage. History of the Jews, 1708.Cellerio, Bartoloccio de. Bibliotheca magna Rabbinica. Rome, 1768-1692.Franck, Adolphe. La Kabbale, ou la philosophie religieuse des Hebreux. Paris: L Hachette,

1843.412 pp.; Translated as-The Kabbalah: The Religious Philosophy of the Hebrewsby I Sossnitz. New York, 1926; New translation. Introduction by John C. Wilson[Felix Morrow). New York: Bell Publishing Co., 1960. 224 pp.

Gilbert, R.A. The Golden Dawn and the Esoteric Seeton. London: Theosophical HistoryCentre, 1987.26 pp.

Ginsburg, Christian D. The Kabbal1lh. London: Longmans, Green and Co., 1863.; London:Routledge and Kegan Paul, 1955.241 pp.

Kircher, Athanasius. Werke CEdipus /Egyptiacus. 3 vols. Rome, 1652-54.Levi, Eliphas [Alphonse Louis Constant]. Histoire e la Magie, avec une exposition claire et

precise e sec procedes, e ses Rites et e ses Mysteres, avec 18 planches (90 figures). Paris:Germer Bailliere, 1860. ~ v i 560 pp.; Paris: F. Alcan, 1892.; Translated as-TheHistory of Magic: Including a Clear and Precise Exposition of its Procedure, its Rites and itsMysteries. Translated, with a preface and notes by A.E. Waite. London: WilliamRider and Son, Ltd., 1913. xxxvi, 536 pp.; New York: Samuel Weiser, Inc., 1971.

384 pp._ The Magical Ritual o he Sanctum Regnum, interpretedby the Tarot Trumps. Translated

from the MSS. of Eliphaz [sic] Levi and edited by W.W. Westcott, M.B., with 8finely coloured plates. London: Redway, 1896. x, 108 pp.; London: Crispin Press/Thorsons Publishers Ltd., 1970.; Revised and edited by Joseph Bouleur. With threeplates from the early Levi French editions. Edmonds, W A: Holmes Publishing Group,1992.52 pp.

55


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Mathers, S.L. MacGregor. The Qabalah. A lecture given to the Hermetic Society ofLondon on 3 June 1886.; A brief abstract was printed in the magazine Light (19 June1886).

_ The Physical or Lower Alchemy.A lecture given to the Hermetic Society of Londonon 8 July 1886.

Moses de Leon, Rabbi I?]. The Sepher 2000r or The Book o Splendour.

Mantua, 1558; Cremona, 1560; Lublin, 1623.Knorr von Rosenroth. (Latin). Kabbala Denudata, seu, Doctrina Hebraeorum

transcendentalis et metaphysica atque theologica. Opus antiquissimae philosophiae barbaricaevariis speciminibus refertissimum. ... in quo ante ipsam translationem libri ... cui nomenSoOOr tam veteris, quam recentis, ejusque Tikkunim ... praemittitur apparatus. Sulzbachi:Typis Abrahami Lichtenthaleri, 1677-84.

S.L. MacGregor Mathers. (English). The Kabbalah Unveiled [Kabbala Denudatal:Containing the followingBookso the ZoOOr The Booko Concealed Mystery, The Greater.Holy Assembly and The Lesser Holy Assembly. Translated into English from the Latinversion o Knorr von Rosenroth, and collated with the original Chaldee and Hebrew text.London: George Redway, 1887. viii, 360 [16] pp.; Revised, with a preface by Mrs.Moina Mathers. London: Routledge and Kegan Paul, 1926. xiv, 360 pp.; New York:Sapluel Weiser, Inc., 1968.

Nurho de Manhar [William Williams]. (English). 2oOOr (Bereshith - Genesis), in TheWord, edited by H.W. Percival. New York: Theosophical Publishing Co., 1900-14.;Complete revision with three hundred paragraphs of footnotes extracted from TheSecret Doctrine, exordium, and copious notes assembled and compiled by John Dral.s

and two articles appended to the text: The Kabalah and the Kabalism andTetragrammaton by H.P. Blavatsky. With a reprint of the Kabbalah fromEncyclopaedia Britannica. Secret Doctrine Reference Series. San Diego, CA: WizardsBookshelf, 1985. [3] vi, 424 [1] pp.

Myer, Isaac. Quabbalah: The Philosophical Writtings o Soloman Ben Yehudah Lim Gebirol orAvicebron .. Philadelphia: Privately printed, 1888. xxiv, 497 pp.; New Introductionby Sibyl F. New York: Samuel Weiser, Inc., 1970. xxiv, [4] 500 pp.

Nehunia ben haKana, Rabbi I?]. The Sepher Bahir or The Book o Brilliance,Manuscript: Province school of Kabbalists, 117.6; Amsterdam, 1651. 12 pp.; Berlin,

1706. 13 pp.; Sklav, 1784. 25 pp.; Lvov, 1865. 32 pp.; Vilna, 1883. 42 pp.William Wynn Westcott. (English). The Book o Brilliance. Privately printed, 1896.

[Pat Zalewski refers to this book in Kabbalah o the Golden Dawn p. 37). I have beenunable to track down a copy of this book or any previous reference to this book.]

Aryeh Kaplan. (English with Hebrew text). The Bahir: Illumination. Yorke Beach, ME:Samuel Weiser, Inc., 1979. xxvi, 244 pp.

Waite, A.E. The Doctrine and Literature o the Kabalah. London: Theosophical PublishingSoviety, 1902. xx, 508 pp.

Westcott, William Wynn. AnIntroduction

toThe Studyo The Kabalah, with eight

diagrams.London: J.M. Watkins, 1910. iv, 66 [2] pp.; Second edition. London: J.M. Watkins,1926. iv, 72 pp.; New York: Allied Publications, no date.

_ Tabula Bembina sive Mensa Isiaca: The Lsiac Tablet o Cardinal Bembo, Its History andOccult Significance. Bath: Robert Fryar, 1887. [viii], 19 [1] pp.; Re-titled- The IsiacTablet or The Bembine Table o Isis. Enlarged with Introductory Preface by Manly P.Hall. Los Angeles, CA: Philosophical Research Society, 1976. [xiv], 19 [1] pp.

Zalewski, Pat. Kabbalah o he Golden Dawn. Foreword by Sr. M.A.A.E.M. St. Paul, MN:Llewellyn Publications, 1993. xvi, 223 [1] pp.


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THE GOL EN DA WNSTU IES SERIESarcy Kiintz General Editor

Volume IComplete Golden Dawn Cipher Manuscript

Volume 2The Golden Dawn Source Book

Volume 3Sepher Yetzirah with Hebrew Text

Volume 4Golden Dawn Source Works:

A Bibliography

Volume 5The Golden Dawn Court Cards-

As drawn by W.W. Westcott

Volume 6The Magic of a Symbol Florence Farr

Volume 7Enochian Experiments

of the Golden Dawn

Volume 8The Golden Dawn T a r o t ~ A EWaite

Volume 9The Serpent Myth W.W. Westcott

Volume 10The Astrology of the Golden Dawn

Brodie-Innes

VolumeThe chronology of the Golden Dawn

Mary Greer Darcy Kuntz

Volume12

Fringe Masonry in England, 1870-1885Ellic Howe

Volume 13The Elements of the Kabbalah

Eliphas Levi

Volume 14The Battle of Blythe; Road:

A Golden Dawn Affair

Volume 15Golden Dawn American Source Book

Darcy KUntz

Volume 16The Kabbalah of the Golden Dawn

W.W. Westcott

Volume 17The Sacred Book ofHenoch

Volume 18Secret Knowledge of the Neophyte

S.L. . MacGregor-Mathers

VolUme 19

Aspects ofOccultisIhEdward Langford-Garstin

Voluirie20

The Historic Structure of theOriginal Golden ThlWn Temples

Volwne21·The Hermetic Papers 'of

the Golden DaWnPercy Bullock

Volume 22

BapMtllet &Son;

An LittleKnoWn

Chapter in the. Life of he Beasf666R:A Gilbert

hour_of_the_time_07142012_sepher yetzirah.pdf

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