Monday, 5 November 2012

Jacob Boehme (1575-1624)

 The Protestant mystic Jacob Boehme was born in Altseidenberg, Silesia.  He received only an elementary education but was an enthusiastic student of the Bible and the works of the alchemist Paracelsus. Apprenticed to a cobbler in his youth, Boehme later opened his own shop in Görlitz, Saxony.

Frontpiece from Mysterium Pansophicum
Diagram by Boehme, incorporating the Kabbalistic Tree of Life, the traditional Four Elements, a Christian mandala, and other themes

Graphic from Bruce B. Janz's external link Jacob Boehme Resources page
From an early age he saw visions, and throughout his life he claimed to be divinely inspired.  In his manuscript The Morning Redness Arising, written in 1612, he recorded his visions and expounded the attributes of God.  The work was condemned as heretical by local ecclesiastical and civil authorities, and Boehme was forced to flee to Dresden, Saxony. There he was cleared of charges of heresy and allowed to return to Görlitz.  His best-known treatises include Of the Three Principles of the Nature of God, (1619) and The Way to Christ, (1624), The Signature of all Things, andMysterium Magnum.
As well as alchemical themes his writings contain Kabbalistic concepts.  Boehme describes the absolute nature of God as the abyss, the nothing and the all, the primordial depths from which the creative will struggles forth to find manifestation and self-consciousness.  The Father, who is groundless Will (c.f. Kabbalah - Keter the first principle is identified with Will), issues forth the Son, who is Love.
Boehme held that everything exists and is intelligible only through its opposite. Thus, he believed, evil is a necessary element in goodness, for without evil the will would become inert and progress would be impossible. Evil is a result of the striving of single elements of Deity to become the whole; conflict ensues as man and nature strive to achieve God.  God himself, according to Boehme, contains conflicting elements and antithetical principles within His nature.  (c.f. Sri Aurobindo - the Supermind(Godhead Truth-Consciousness) which contains and reconciles all opposites wthin Itself)
Although Boehme's style is very turgid and heavy, his works were widely read and popular in Germany, the Netherlands, and Great Britain. His English followers called themselves Behmenists. Many of them later were absorbed into the Quaker movement.  Boehme's writings have influencedmodern Western thought in both philosophy and theology.  He exerted a profound influence on the philosophies of Baader, Schelling, Hegel, and Schopenhauer. His ideas have also had a formative influence on Theosophy.

Encartataken mostly from "Boehme, Jakob," Microsoft (R) Encarta. Copyright (c) 1994 Microsoft Corporation. Copyright (c) 1994 Funk & Wagnall's Corporation.

Web linksLinksWeb links
infoplease entry Boehme or Böhme, Jakob - brief but good intro (I have incorporated most of it into the above page)
 Jakob Boehme, life and writings, from the 9th Edition of The Encyclopaedia Britannica - Vol. III, 1878,
Complete Jacob Boehme texts, very well laid out; capture the spirit of the original.  Includes:
  • Treasures from the Writings of Jacob Boehme - a history of the humble German shoemaker, Jacob Behmen (Jakob Boehme), ...followed by some "Treasures from his Works".
  • The SuperSensual Life
  • Of Heaven and Hell
  • The Way from Darkness to True Illumination
  • Of True Resignation
  • Of True Repentance
  • Of Regeneration or the New Birth
  • Of True Repentence
  • Of Regeneration
  • Of True Resignation
  • Of the Super-Sensual Life
Jacob Boehme Resourcesincludes annoitated links Jacob Boehme Resources from B. Janz's Web Pages
- collects existing resources from the WWW on the work, world, and influence of Jacob Boehme, and adds some of the authors's own resources, in an effort to support research and teaching on Boehme.

Judaic Kabbalah, and Other Spiritual Paths

Although Kabbalah, as the esoteric aspect of internal linkJudaism, has been compared to general linkSufism as the esoteric aspect of general linkIslam, in its complex theological and cosmological speculation it is actually much more similiar to the theosophy of related paradigmSuhrawardi.
There is also a certain corespondence between general linkIndian Tantraand Kabbalah.  We find again complex metaphysical speculation, the use of visualisation and mantras, and the attuning to higher states of consciousness.
It dioes seem to me (and I may be quite wrong here!) that, as a continuing esoteric tradition, Kabbalah has had a rather spasmodic record.  There seems to be no continous, living Kabbalistic tradition as such, in which Spiritual realisation was handed down from Master to Disciple, as there appears to be in, for example general linkSufism, Zen, andgeneral linkAdvaita Vedanta.  Rather we find a number of individual figures, often of tremendous spiritual and occult insight, who arise and gather around them a small circle of disciples and followers (e.g. the great Kabbalistic schools atinternal linkGerona and internal linkSafed).  After their passing, the school quickly degenerates (although of course applies to any spiritual movement).
At present traditional Kabbalah is achieving quite a revival, (as opposed to related paradigmHermetic Kabbalah which bloomed at the end of the last century with the general linkGolden Dawn movement and has been strong ever since).  Even pop stars from other religious backgrounds, like Madonna, are getting into it.   Perhaps with the present global dissemination of information a new living tradition of Kabbalah will emerge.
 Jewish "Kabbalah" and Christian "Cabalah"

Kabbalah main page
main page


Levels of Meaning in Holy Scipture: "NiSAN"

Professor Boaz Huss

Ben Gurion University

R. Isaac of Acre was active in the last decades of the thirteenth century and the first half of the fourteenth. Not many detailes are known about his life. He was probably born in Palestine and left the town of Acre in 1291. In his writing he relates that he left the town of Estella in the kingdom of Navarre in the year 1305, and traveled to Castile in order to investigate the appearance ofSefer Ha-Zohar (the book of Splendor). His report of his meeting with R, Moshe de Leon are of great importaance to the question of the authorship of the Zohar. In his later years he probably lived in North Africa.
In his travels, R. Isaac encountered several intellectual and mystical schools, including the three major kabbalistic trends  that flourished at the end of the thirteenth and early fourteenth century: The prophetic Kabbalah of Abraham Abulafia and his disciples (in a form influenced bySufism, which he probably encountered before leaving Palestine), Catalan Kabbalah  of the disciples of Nahmanides, and Castilian Kabbalah, including the major work produced in that school, the Zohar.
R. Isaac developed an original hermeneutic scheme which he designated as the  "four ways of  NiSAN", being the acronym of Nistar (hidden), Sod (secret), 'Emet (truth), and 'Emet Nekhona (correct truth)
The four ways of NiSAN are used by R. Isaac only in his later works, Ozar Hayyim (found only im ms.), and his supercommentary to R. Judah Ibn Nisim Ibn Malkah`s commentary to Pirkei Rabbi Eliezer (published by J. Fenton, in Hebrew).The system is not found in R. Isaac better known Me'irat Einayyim (published in Hebrew by A. Goldreich)
R. Isaac's four categories of allegorical interpretation are classified according to their reference to ascending ontological strata. The interpretations according to the hidden way ('al derekh ha-nistar) refer usually to the realm of the intellectual forces, especially the discursive soul, the acquired and the divine intellect. The way of secret ('al derekh ha-sod) refers to the angelic world and  especially to the angel Metatron. The way of truth ('al derekh ha-'emet), as well as the way of correct truth ('al derekh ha-'emet ha-nehona), refer to the realm of divine emanations, the Sefirot. The way of truth  usually refers to the seven lower Sefirot and the way of correct truth to the upper three Sefirot. R. Isaac also uses other interpretative categories, which also have ontological correlations. For instance he offers interpretations by way of the Castilian kabbalists ('al derekh Mekubalei Sefarad) that refer to the demonic realm. R. Isaac offers interpretations according to the "universal," way (al-derekh ha-klalit) who  refer to the Infinite (Ein Sof) - the emanator, which, according to R. Isaac, is distinct from the realm of the ten Sefirot.
I attach two passages from Otzar Hayyim, translated to English in which R. Isaac uses his interpretative scheme:
1.  I the young Isaac of Acre saw fit to interpret the verse "The Lord is my light and my help" etc. (Psalms 27, 1), according to the four ways of NiSAN. "The Lord is my light and my help" refers to the acquired intellect that dwells in the discursive soul. "The Lord is the stronghold of my life" (ibid) refers to the divine intellect that dwells in the acquired intellect. And according to the way of secret ('al derekh ha-sod): "The Lord is my light and my help" refers to Metatron the prince of countenance (MoSHE), "The Lord is the stronghold of my life" to the Wreath ('A = Atarah, i.e., the last Sefirah (=Malkhut)) And according to the way of correct truth ('al derekh ha-'emet ha-nechona): "The Lord is my light and my help" to Wisdom (H = Hokhmah, i.e, the second Sefirah); "The Lord is the stronghold of my life" to Crown (K = Keter, the first Sefirah). And according to the general way ('al derekh ha-klalit) it refers to the unique Master blessed is the name of the glory of His kingdom for ever and ever. (Otzar Hayyim, fols. 31a-b)
2. I the young Isaac of Acre was dreaming in my sleep and whilst in my bed I recited in my bed: "This  (Zeh) is the man that I told you would govern My People" (I Samuel 9, 17) "No stranger (ZaR) shall come to the shrine (there is no such verse. But seeLeviticus 22, 10.); "Let a stranger (ZaR) praise you, and not your own mouth" (Proverbs 27, 2) ... and I woke from my slumber for the second time and contemplated upon these two words which are "This" (ZeH) and "Stranger" (ZaR) and I saw their secret according to the four ways of NiSAN. And I saw that "Stranger" (ZaR) refers to the false imagination and to the bestial, desiring alien, cruel soul, on whom it is said "You shall have no foreign (ZaR) god and you shall bow not to a an alien god" (Psalms 81, 10). "Who is the foreign god within man ? that is the evil inclination" (TB Sabbath 105b). And "This" (ZeH) refers to the good inclination and to the intellect. This interpretation is according to the hidden way ('al derekh ha-nistar). And according to the way of secret ('al derekh ha-sod) "This" (ZeH) refers to Metatron the prince of countenance. And according to the way of truth to the Righteous (Z=Zadik, the ninth Sefiarh [Yesod]) and to the Wreath (A=Atarah, the last Sefirah), as we said above. And according to the  way  of correct truth ('al derekh ha-'emet ha-nekhona): "This" (ZeH) refers to Greatness (G=Gedullah, the fourth Sefirah [Hesed]) and Fear (P=Pahad, the fifth Sefirah [Gevurah]) and also to Wisdom (H=Hokhma, the second Sefirah) and Understanding (B=Binah, the third Sefirah) and according to all these ways Stranger (ZaR) refers to the head of the external levels, that is Samael.

(Ozar Hayyim, fols.122a-123a)
It seems to me that there are parallels between the NiSAN method, and the four ways of interpreting the Quran (which R. Isaac could have well been aware of).

posted on Donmeh forum
Wed, 7 Jul 1999

Hermeneutics main page

content by Professor Boaz Huss
html by M.Alan Kazlev
page uploaded 28 July 1999

Sabbatai Zevi

Sabbatai ZeviThe Jewish mystic and messiah, Sabbatai Zevi (1626-76), referred to by the abbreviated title of Amirah by his followers,  was born in Smyrna (now Izmir), Turkey.  Sabbatai's first teacher was the Gadol Reb. Isaac di Alba, a member of  the Bais Din in Smyrna with whom he studied Kabbalah beginning in 1650.  After six years under Master Isaac, Sabbatai continued his studies under the illustrious R. Joseph Eskapha, author of "Rosh Yosef" and a leading halakhist of his time. He most probably gave Sabbatai smicha and the rabbinical title of hakham ("wise" or "sage") when the latter was still an adolescent.
By 1648 Sabbatai showed signs of what modern scholars (who are caught up in the reductionist materialismworldview) claim to be manic-depressive psychosis.  In other words, strange behavior and violations of religious law, and proclaimed himself the Messiah.  Expelled from Smyrna around 1651-54, he wandered through Greece, Thrace, Palestine, and Egypt.  In 1665 he met the charismatic Nathan of Gaza, who persuaded him that he was indeed the Messiah.   Sabbatai Zevi then formally revealed himself, named 1666 as the millennium, and soon gained fervent support in Palestine and the Diaspora.  It is important to realize that the entire Jewish world of 1665-66 believed that Sabbatai was no mere "prophet" or "teacher" but the Promised Messiah and a living incarnation of God.  It was the only messianic movement to engult the whole of Jewry; from England to Persia, from Germany to Morocco, from Poland to the Yemen.
Sabbatai attempted to land in Constantinople in 1666, but was captured andimprisoned by the Turkish authorities in 1666.  He converted to Islam, supposedly to escape execution, although Nathan and his other followers put a different interpretation on this.  Sabbatai's apostasy actually represented the descent into the klippotic realm in order to reclaim the lost sparks of light.  Many of his followers converted likewise.  Sabbatai - who, like Meher Baba and Max Theon was called "The Beloved" by his followers - may have had close relations with the Sufis. He died in exile in Ulcinj (in what is now Montenegro, part of the federation of Serbia and Montenegro).  The Sabbatean movement was revived in the 18th century by Jacob Frank.
Thousands of Sabbatian Believers all over the world, but particularly in Asia Minor, still secretly worship him as such under the guise of either Islam or Christianity.

Sabbatai Zevi - natal chart
and Interpretation
Dr. Bryan Griffith Dobbs

Sabbatai Zevi and Sufism

Sabbatai Zevi and Sufism
Professor Avraham Elqayam
Sabbatai Zevi and the Bektashi Sufi
Dr Ali Duran

The Sabbatean Movement
Yakov Frank
From Sabbateanism to Hassidism
An Interpretation of the meaning of Prophet, Messenger, and Messiah, in Islam, with reference to the Jewish holy apostate Sabbatai Zevi
Studies in Sabbatian Kabbalah: On "Manic-Depression"


Prof. Gershom ScholemSabbatai Zevi: The Mystical Messiah (Princeton University Press).
 "Sabbatai Zevi," Microsoft Encarta

Return every man to his house. How long will you hold fast to me?  Perhaps until you can see beneath that rock on the coast.
Sabbatai Zevi

Then they shall come under the Tree of Life and all will become angels
Sabbatai Zevi

"Come, let us slay dragons "
Women Prophets of Sabbatai Zevi 
as quoted in Gersom Scholem's Sabbatai Zevi: The Mystical Messiah


Jewish MysticismJewish Kabbalahthe Sefer ZoharLurianic CosmologyThe Lurianic Concept of the SoulKavanot and YichudimTikkun

The Book of Abramelin - translator's thoughts

Steven Guth

The Book of Abramelin - new translation

I had wondered why Georg Dehn - who had spent years combing manuscripts and creating the German edition - asked me to help translate Wikipedia link The Book of Abramelin into English.
Georg read me parts of Book One and I became enthralled. Here was a very Jewish father - it could have been my father - creating a legacy for his son Lamech, who seems to have been alive, but hidden and out of contact with his father.
Jews were not popular in those medieval post-plague years and it made good sense to not make Christians aware that Lamech was the son of a famous and well placed Jewish adviser and magician to Bishops, Popes, Dukes and Emperors.
Georg noticed my enthusiasm and explained, "Steven, you know you are part Jewish, know esoteric material, you were born in Australia yet spoke only German until you were six. So you have a deep feeling for German language; so you don't translate from a dictionary but from your heart. It is hard to find good German to English translators".
So over seven months of work, "here" in Australia, and "there" in Germany slowly and surely got the work done. We worked verbally, Georg read and I typed out the sentences as they formed in my mind. Georg lived in Worms, the authors home town, and I stayed with him for weeks and weeks.
The Middle Ages are still dense and visible in Germany. I frequently visited the grave of the author who died in 1427, yes it is still there and revered as the grave of the Wikipedia link Rabbi MaHaRIL – the daytime personality of Abraham of Worms, the name on the manuscripts that have passed down to us. Always on the gravestone were slips of paper inscribed with wishes waiting to be granted. I wondered if they were placed there by visiting American Jewish, magicians in the know, or local Christians looking for an earth bound saint to grant their wishes.
In 1349 Europe was ravaged by Wikipedia link the plague and this was blamed on the Jews, and the author’s parents must have been some of the few who survived the pogrom. In fact all Jews were driven away from Worms and the nearby towns of Speyer and Mainz, only being allowed to return in 1356. It is amazing to me here in Australia (with our written history of a scant 200 years) that there are clear records of the times still to be found in European libraries.
Because the Jews had a hard time in the plague years, it is not surprising that if Abraham couldn't carry a weapon as an equilizer he would try and gain power through self development and effective ritual.
Today we can be philosophers, but Abraham struggled to just stay alive. Book Two in our edition (the collection of Jewish remedy spells) reminds me of my own oral history research. But here the need was much more pressing.
"If I don't do a collection it will all be gone ... and my son Lamech - who the nazis (read 15 century Christians) won't get because he is not visible - will know nothing of the tradition that really is his ... so I had better do a collection."
I visited the washing well - where Jews ritually cleaned themselves before entering the synagogue - it has withstood the ravages of time and seems to be filled with Jewish tears. The synagogue next door has been rebuilt and as there are no Jews in Worms (and few in modern Germany) the place has all the charm and ambiance of a deserted hotel..
The town archive yielded up an exact manuscript copy of the prayer book that Abraham as the MaHaRIL held in his hands (the original is in Jerusalem). Also in the archive were chilling photos of a jubilant Hitler being driven around the Worms stadium amid cheering crowds; his convertible was the size of small truck.
That gravestone still sings in my memory. So does the whole book; it is amazing how this piece of the middle ages rings with modern thoughts, modern desires and modern intentions. A self development book written 400 years before the word psychology was coined.
I have created from all over the Abramelin external link a story line that is expressed as a movie, it is illustrated and a good way to enter into the material.
And the book, with reviews can be assessed Link to Amazon com at Amazon thorough this link.

Hermetic Qabalah

Hermetic Qabalah

The Qabalistic Tree 
The Qabalistic Tree
by Jan Swanson
from Colin's Hermetic Kabbalah Page


The Hermetic Order of the Golden Dawn

"Qabalah" is the spelling generally used to indicate the use of Kabbalah as an occult and practical magical system.  In it's modern form it is the creation (or adaptation) of Eliphas Levi, and even more so S. L. "MacGregor" Mathers, the co-founder of The Hermetic Order of the Golden Dawn.  This was a magickal organisation which incorporated Judaic KabbalahEgyptology, Rosicrucianism, ritual magic, astrology, tarot, and the Indian tattwa system (as interpreted through Theosophy).
Two of the later Golden Dawn members, Aleister Crowley (1875-1947) and Dion Fortune (born Violet Firth - 1891-1946), although very different in personality, outlook, and teachings, each further popularised magic and Kabbalistic cosmology.  Others who have added to the rich symbolism of the Hermetic Tree are Frater Achad, Kenneth Grant; Gareth Knight, and Bill Heidrick, to name just a few.

Qabalah and Kabbalah

In Judaic Kabbalah, the ten essences refer to the ten aspects of the Divine Personality.  They make up the world of Atzilut, high above the phenomenal world.  As in the Christian cosmology, there is an unbridgable ontological gulf between even the knowable God (the ten Sefirot) and the Creation.  The Kabbalist devotes himself to understanding the Sefirot, and by doing so he arrives at an understanding of, and an approach to, the nature of God.
In Hermetic, magickal, Qabalah in contrast, the ten sefirot ("sephiroth") pertain to ten aspects of what could be called the astral or magical world.  In contrast with dualistic theism, but in keeping with a neoplatonic and emanationist understanding, they are the ten intermediate stages between the indescribable infinite or Absolute (En Sof, or "Ain Soph") and the mundane reality.  They are identified with ten grades of magical initiation, the seven planets of traditional astrology (with the lowest sefirah, Malkhut, representing the Earth, and the two highest the fixed stars and the sphere of God) and with a numerological analysis of the numbers one to ten.  The twenty-two paths which link the ten sefirot are identified with one of the twenty-two Hebrew letters and twenty-two Major Arcana tarot trumps).  Thus, not only each sefirah has a particular archetypal meaning, but each path as well, making thirty-two archetypes altogether.  By the proper means therefore it is possible to invoke any of these fundamental essences.  To this end, the Golden Dawn occultists from Mathers on drew up long and elaborate tables of correspondences, listing the precise colour, animal, perfume, precious stone, mythological beings, and so on.  Crowley's book "777" (which may or may not be a plagiarisation of a manuscript circulated by Mathers, with Crowley's additional notes) give a comprehensive list of these tables of attributes.

The Ten Sefiroth

The Ten Sefirot - from Regardie _Garden of Pomegranates_According to the teachings of Mathers, Fortune, Crowley, and others, the cosmos is divided into ten fundamental archetypal essences; the ten sefirot (or "sephiroth"), which are organised in three pillars.
The Sefirot as understood in the Golden Dawn system are not so much attributes or structures of the body of God (only remnants of the original Jewish theology remained), as occult or psychic  powers or archetypes, which were secondarily located  within the human body.
Mathers also divided the Sefirot into three triads, which he called the "astral", "moral", and "intellectual", the lowest sefirot meanwhile representing the physical world.
This system of ten sefirot and twenty-two paths is used as a stylised "map" of consciousness in ritual magic of the "Golden Dawn" tradition  And while this form of Qabalah is certainly a workable magical system, it bears little similarity to the original Jewish metaphysic from which it was ultimately derived during the Renaissance.

Traditional spellingGolden Dawn
(Qabalistic) spelling
Meaningposition on bodyAstrological correspondenceMagickal imageJungian and pseudo-Jungian Archetypes (Dion Fortune etc)
Keter1. KetherCrowncrownPrime Mover (God)
[later, Neptune]
venerable bearded old man - face seen in profileGodhead, God,
the Self
Hokhmah2.ChokmahWisdomleft side of faceFixed stars [later, Uranus]wise old man,Yang,  male polarity
Binah3. BinahUnderstandingright side of faceSaturnGreat Goddess,
old hag
Yin, female polarity
[later, 3rd eye or throat]
none [later, Pluto]nonenone
Hesed4. ChesedMercy, generosityLeft armJupiterKing seated on a throne 
Gevurah5. GevurahStrength, powerRight armMarsWarrior 
Tifaret6. TipharethVision of  Higher SelfHeart, breastSunChild, King, Sacrificed God (e.g. Christ)Ego, self,
Netzah7. NetzachEmotions, spontaneityLoins, left hip, left legVenus anima
Hod8. HodIntellectLoins, right hip, right legsMercury  
Yesod9. YesodAstral plane, the unconsciousGenitalsMoonHermophrodite 
Malkut10. MalkuthPhysical reality (as seen through the imagination)Feet, anusEarthMaiden 
image fileMagical Images on the Tree - by Jan Swanson - a nice jpg image (71 kb)
web pagesimage filesThe Tree of Life - an interactive image map - excellent
web pagesimage filesQabalah Map - another good interactive map
Although reference is made to higher worlds, generally the realms the magician journeys to, and the forces he or she invokes, are of an "astral" or psychic nature.  Qabalistic practice involves communing with, and integrating into one's own being, the qualities and abilities of these various astral or psychic forces.  And inasmuch as these forces are often considered to be latent aspects and powers of one's own being - the individual or microcosmic equivalent of the macrocosmic or archetypal forces or "Gods" - the Qabalistic path is in many ways comparable to Carl Jung's idea of Individuation; the integration of all aspects of one's being.  There is sometimes also (although not always!) a tendency here for psychological reductionism: the reducing of the status of all the Worlds "out  there" to imaginings "in here".  But in spite of this, the Qabalistic tree is a profound and insightful map of the various psychic worlds and powers.


Web linksHermetic Kabbalah / Qabalah LinksWeb links
Hermetic KabbalahColin's Hermetic Kabbalah Page - the definitive on-line Hermetic resource.  includes a number of fascinating on-line documents by Bill Heidrick and others.  These are worth printing out for study.  Also an incredible links page. Best on the Web 
SymbalaSymbala - Beautiful models, visual impressions and teaching aids relating to the Tree of Life. The artist approaches the subject from a visual appreciation and explores 3 dimensional modeling, geometry and visionary arts. Includes a shockwave flash interactive Tree and movies. The Kabbalah Poster and Alchemical Star Print are among the published works on view and available for purchase 
Qabalah StudyQabalah Study - discussion forum dedicated to the Hermetic Qabalah

"The Qabalah Study site is dedicated to fostering a greater understanding and personal life application of the principles of the Qabalah. Members are encouraged to share their perceptions, questions, experiences, and intuitions on the Qabalah as well as on kindred subjects such as Tarot, Alchemy, Astrology, and Magick, and the many other pathways of the Esoteric Tradition through the Message Board, Links, and Photos areas of the site. All participation that is respectful, sincere, and on topic is welcome." 
web page Quabbalah - The Tree of Life - by  by Karen Chapdelaine.  From a 1994 alt.magick newsgroup posting, this article gives a good very basic intro.  Unfortunately the spacing in the ascii diagram of the Tree did not come out very well in unformatted html
web pagelinks Qabalah Linkz - good page to mostly Hermetic (with a few Traditional) Kabbalah links, arranged according to whether they are Elementary, Intermediate, or Advanced
Web SiteMy Qabalah - interactive image map, follows basically the Golden Dawn /Hermetic/Dion Fortune/ tradition(s) - gives a list of correspondences for and description of each Sefirah
Web Siteon-line textsAdobe pdf documents The Qabalistic and Thelemic Works of Frater Achad - the complete works of Frater Achad, in both html and pdf format, includes interesting Qabalistic writings, as well as other material - part of Norton's Imperium -- Enochian Magick Papers & Links
Web Site High Magick: The Hermetic Kabalah - original writings on Magick, Hermetic Kabbalah, the Tarot, and more. By Suba
Web Site Qabalah Web - introductory site on Qabalah and related subjects. Includes annoutated recommended reading list
on-line essay The Keys to Kabbalah - by Alan Bain - electronic version of Dr. Alan Bain's book The Keys to Kabbalah. Covers each sephirah, each of the Tarot paths, and includes diagrams, appendix and supplements.

Some Books

In Association with

coverThe Kabbalah Unveiled by MacGregor S.L. Mathers - essentially extracts from the Zohar, with Mathers' commentary. A number ofLurianic themes are incorporated here. This was the basic Kabbalah textbook for the Golden Dawn 
coverThe Mystical Qabalah - Dion Fortune - a popular and very readable introduction to the Qabalah and its symbolism - basically a popularisation of Mather's book and his teachings 
coverKey to the True Kabbalah by Franz Bardon - part of Bardon's dense corpus of work - has little in common with the Golden Dawn tradition of Qabalah 

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content by M.Alan Kazlev
page uploaded 28 May 1998, most recent update 17 April 2007