The Kabala Unveiled by Frater Temporator, Scribe

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The Kabala Unveiled by Frater Temporator, Scribe

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This set of discourses replaced The Kabala Unveiled by Frater Aquarius.

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Kabala Unveiled Discourses by

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Mystics at Prayer (1931, First

AMORC Second Oﬀicial Fama

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The matter contained herein is officially issued through the Supreme Council of the A.M.O.R.C. All matters herein contained are strictly confi Sign up toonly vote on dential to the member receiving and are imparted asthis an title incident to membership. membe rship. The ownersh ip of, the legal title an d the righ r ighNot t ofuseful possession to Useful , and this special discourse is and shall remain in the Supreme Grand Lodge of A.M.O.R.C. and it should be returned upon its request. The contents herein are to be used for the sole and exclusive information of the receiving

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THE KABALA UNVEILED SPECIAL DISCOURSE

PAG NUMBER NUM BER ONE INTRODUCTION

The study of the Kabala has gathered to itself through the centu the aura of the mysterious. Those who have written wri tten of it it have vaguely and in veiled terms as though it were too sacrosanct to dealt with wit h openly and plainly. Their reasons for doing so have understandable, but they are no longer justifiable.

Mystics and occultists the world over have revered the Kabala been genuinely appreciative of it as an aid to spiritual unfold They know it it to contain fundamental esoteric esot eric teachings. The Ro cian Order Ord er has long recognize recogn ized d it as such. such. For this this reason, reason, A.M does not want to deny its its members acquaintance acquaintanc e with the Kabala Kabal a system even though for equally good reasons it has not been inc rated as such in the Order's regular graded course of study.

You have now progressed to a point in your Rosicrucian studies w you may be said to have grasped the fundamentals of sound judgme to essential essen tial Cosmic Co smic laws laws and principles. In your you r next Degree, Degree, begin to apply these to the mystical and philosophic writings It is possible that an acquaintance with the Kabala will be usef you in this respect, respect, and we are therefore offering offe ring this suppleme suppl eme teaching to those especially interested and qualified.

We as ask, k, therefore, therefore, that that you consider this this series series of discourses discourses fidential and and private privat e as as your regular Rosicrucian Rosic rucian monographs. Rosicrucian Rosicr ucian members in or above the Fourth Degree may apply for discourses on the Kabala.  * * * * * * * Sign * up to vote on this title  Useful  Not useful The word Kabala means traditio tradition. n. It is esoteric Jewish Jewish mystici ally associated associat ed with the Zoh Z ohar ar, , but actually ac tually including inclu ding other wor

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THE KABALA UNVEILED PAGE

SPECIAL DISCOURSE DISCOURSE NUM BER BE R ONE

and symbols symbols. . There are influences on the Kabala from Gnostic and platonistic platon istic works and teachings. These cannot be used to date work. work. However# Jewish sources, sources, written writt en and oral, no doubt influe the author autho r of the the Zoha Zo ha r, and these may be used for this this purpose. the Zohar says about Islam and Christianity and the Near East is accord with events of about 1280 1280, , according acco rding to Scholem. Scholem. This ag with the dates of the life of Moses de Leon who died in 1305 1305, , and knowledge of Abulafia and other kabalists and their thought of th thirteenth century.

The author says he is revealing secret mysteries, which may be a ence to oral teachings or secret manuscripts, indicating indicat ing the the natu and method met hod of carrying carry ing on the teachings. It cannot be proved, bu is possible that the Kabala was taught in this way from the time Sepher Yezirah and perhaps earlier.

This brings us to the Sepher Yezirah which is the earliest known listic work dated usually between the third and sixth centuries A This work and the the Zohar will wil l be taken up in in later discourses. a brief bri ef idea of the the Sepher Sephe r Yezi Ye zi ra h, it is is, in the edition editi on transl tr ansl by Isidor Kalisch, Kalisch, an explanation expl anation of the ten spheres or emanation Hebrew letters letters divided di vided into three groups groups, , the mother moth er letters, dou letters letters, , and single letters, letters, their number corr espondences esponden ces and the mean me anin ings gs .

The basic philosophy of the Kabala is rooted in the Bible, especi the books of Moses, Moses, the Talmud, and other othe r early Jewish writings. the mystical interpretation of the ideas and symbolism which is s ically kabalistic. It is related rela ted to, to, but not the same same as, as,  Merkab Mer kab ticism or the throne or chariot mysticism based Ezekiel's visi Sign up to on vote on this title

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The cultural elements in the Kabala are similar to other mystical losophies and religions. religions. There are many Jewish concepts which whi ch a to be found in other tical tic al works, at least least in the same for

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PAG NUMBER NUM BER ON ONE E

The Kabala Kaba la is said to be practical pract ical and theoretical. Practical Pract ical included magic, but magic was practiced and believed in by peop Europe and elsewhere. elsewhere. Theoretical Theoret ical Kabala is is a philosophy philoso phy and physics which is essentially mystical, mystical, but mysticism mysti cism must be We can say, say, therefore, therefore, that theoretical Kabala is its study a ophy or mystical religion and its application for mystical purp

There Ther e are said to be two paths in the Kabala. The path pat h of the or spheres is based on number symbolism as well as the names of sephiroth sephirot h and the names of Go God. d. However, the path of names as based on the symbolism of the Hebrew letter letters. s. These ar are, e, in a aspects of the same concept, since sinc e the letters also represent n Both number and letter symbolism was used as the basis of mysti meditation meditat ion and rituals to enable the student to attain knowledg mystical un unio ion. n. Application Applic ation of the letter symbolism is threefold: threefold: 1.

Temurah Temu rah is the transpos tran spositio ition n of the letters in a word wor d accordin acco rding g to specific speci fic rules. rules. This is is more easily eas ily done in Hebrew because the vowels are are not printed. The Zohar (I, 14 14) ) says BeHiBa BeHi BaRe ReAm Am is is an an anag agram ram of BeAB Be ABeR eRaH aH eM eM; ; the first means when they were wer e cr ea eate ted, d, the second means through Ab Abra raha ha m. Through Abraham Abra ham wha had been sealed up became serviceable.

2.

Notari Not arikon kon is the use of the letters of a wo word rd as the initial Tetters for other othe r phrases phras es of sentences. This is simply a form of acrostics.  Sign up to vote on this title Gematria Gematr ia is is the substitution substit ution of the num erical al value o Usefulnumeric Not useful   the letters for the letters themselves, finding the numerical value of the the whole word. word. Words with the the sa numerical value were thought to have some relationship

3.

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PAGE NUMBER NUM BER ONE

uses. This is, is, in Carl Jung's Jun g's sense sen se of the term, an archet arc hetypa ypal l a common human huma n symbol, and it has a common meanin mea ning g as well as me which pertain to various v arious cultures and indi i ndivid vidual ual s.

Both the basic mysticism and its symbolic function can be direct that the initiate learns to understand himself and the field of he is is part. part. They can and should sho uld be used to attain mystical myst ical uni

The following followi ng gives the form of each Hebrew Heb rew letter, its name, name, ical value, and derivation. derivati on. For example, the letter aleph repre the number numb er 1, 1, and is is said to to have been derived derive d from the ox. ox. The beth represents the number n umber 2, and its form is said to be derived the the hou se. LETTER

NUMERAL

DERIVATIO

Aleph

^

1 .... ...... .... ..

Ox

2

.......

House

................

Camel

Beth

^ Gimel .......................

3

Daleth

1 He

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...................

4 ................

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Door

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THE THE KABALA KABA LA UNVEILED SPECIAL DISCOURSE

LETTER

PAG

NUMBER NUMB ER ONE NUMERAL NUMER AL

DERIVATION

Ktf

20

.

Hollow Hollo w of

...............

3

Lamed

3°

................

Goad

Water

Fish

S

Mem

40

................

£

Nun

3

50

................

Samek

D

Prop or sup

Ayin

V

70

Eye or well

................

Pe

B

Trade 5

Kof Kof

80

................

Mouth


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THE KABALA UNVEILED SPECIAL DISCOURSE DISCOURSE

PAGE NUMBER NUM BER ONE

SUMMARY:

1. 2.

The word wor d Kabala Kabal a means tradition. tradition. The best known kabalist kabal istic ic works wor ks are the Sepher Sep her Yezirah Yezi rah A.D. A.D.) ) and the Zohar (l (lat ate e thirteenth century) century). .

(300 (3 00

3.

Kabalistic Kabali stic mystici mys ticism sm was influenced influenc ed by Gnosticism and and Neopla There may have been other othe r influences, but most others are ar similarities.

4.

The history of the Kabala Kabal a ma may y be divided divid ed into int o four periods: Sephe Se pher r Y ez ir ah , 2) oral traditio tradi tion, n, 3) the Zohar Zoh ar , 4) after af ter th expulsion from Spain in 1492.

5.

The Kabala Kaba la is both bot h practical pract ical and theoretical. theoretica l.

6.

The two two paths in the the Kabala are those of the sephiroth sephiro th and the names.

7.

The basic mysticism mystic ism and its its symbolic function should be used attain mystical union.

8.

The Hebrew Hebr ew letters, letters, numbers, given.

and derivatives derivat ives of the letters


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The matter contained herein is officially issued through the Supreme Council of the A.M.O.R.C. All matters herein contained are strictly confi dential to the member receiving and are imparted onlyonas incident to Sign up to vote thisan title membership. The ownership of, the legal title, and the r igh t of possession to Useful  Not useful this special discourse is and shall remain  in the Supreme Grand Lodge of A.M. A.M.O. O.R. R.C. C. an d it should be returne d upon its request. The contents herein are to be used for the sole and exclusive information of the receiving

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THE KABALA UNVEILED SPECIAL DISCOURSE DISCOURSE NUMBER NUM BER TWO

There The re is a pa parab rable le or allego all egory ry in the Zohar (I, 9-13) 9-13) regar reg ardi di choice choice of the the letter with which to begin making the world. world. letters present themselves before God with the reasons why ea be placed fi firs rst. t. The meanin m eaning g of the letters comes comes from assoc with the particular parti cular Hebrew Hebre w words of which whic h they ar are e part. part.

"'When the Holy One, blesse ble ssed d be He, He, was about to make the worl the letters of the Alphabet Alph abet were still embryonic, and for two years the Holy One, One, blessed ble ssed be He, He, had contempla co ntemplated ted them and with them. them. When He came to create the world, world, al all l the letters themselves before Him in reversed order order. . The letter Tau adva front and pleaded: May it please Thee, 0 Lord of the the world, first in in the creation of the world, seeing seein g that I am the conc letter of EMeTh (T (Tru ruth th) ) which whi ch is engraved engrav ed upon Thy seal, and an d that Thou art called by this very name of EM eT h, it is is most a for the the King to begin with the final letter of EMeTh and to c me the world. The Holy On One, e, blessed bless ed be He, said to her: Tho worthy wort hy and deserving, deserving, but it is not proper prope r that I begin with wi th creation creatio n of the world, since thou th ou art destined desti ned to serve as a the forehe f oreheads ads of the faithful faith ful ones (vide Ezek. IX IX, , 4) wh who o hav Law from Aleph to Ta u , and through thro ugh the absence abs ence of this mark mar k t will be killed; killed; and further further, , thou formest the conclusion of Ma (death). (deat h). Hence thou tho u are not meet mee t t to o initiate the creation creatio n of The Shin then came to the fore and pleaded: 0 Lord of the worl please Thee to begin with me th the e world, seeing that I am the letter of Thy name ShaDDal (Almight (Alm ighty), y), and it is is most fitting the world wor ld through that Holy Name. Said He in reply: reply: Thou Th ou art art thou art good, good, thou art true, true, but b ut I may not begin throu th rough gh thee creation creatio n of the world, since thou formest part of the the group grou  p o Sign up to vote on this title expres exp ressing sing forgery, forgery, Shek S hekeR eR (Falseh (Fal sehood) ood), , wh whic ich h i is s not able to Useful r  Not useful  their unless the Koph and Resh draw thee into thei company. (Hen that a lie, to obtain credence, must always commence with some true. true. For the the shin is is a letter of truth, that letter lett er by wh whic ic

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PAGE NUMB NU MBER ER TWO

sented herself hers elf and pleaded plead ed thus: thus: M May ay it please Thee, O Lord of world, to create through thro ugh me the world, seeing that I signify signi fy re and deliveranc deliv erance e (Pu rk an a, Pe Pedu du th ) , which whi ch Thou art to vouchsafe world. It is, hence, meet that through throug h me the world wor ld be created. created. Lord answered: Thou art worthy, but thou representest transgress (Pesha), and moreove more over r thou are shapen sha pen like the serpent, w ho had head curled up within withi n his body, body, symbolic of the guilty man who b his head and extends his hand. The letter 'Ayin 'Ayin was likewise likew ise r as standing for iniquity iniqu ity (’Awon), despite her plea that she repr humility humil ity ('Anav ('Anavah) ah). . Then the Samekh appeared appe ared and said: said: 0 Lord world, may it please plea se Thee to create through throug h me the world, inasmu represent uphol u pholding ding (S (Sem emik ikah ah) ) of the fallen as it it is written, upholdet upho ldeth h all that fall (Ps, CXLV, CXLV, 14 14). ). The Lord Lor d answer ans wered ed her just the reason why thou shouldst shoulds t remain in thy place, for shoul thou tho u leave it, it, what will be the fate of the fallen, fallen, seeing that are upheld by thee? She immediatel immedi ately y departed. The Nun entere pleaded plea ded her h er merits m erits as being the initial letter in Fearful Fearf ul (Nor praises, (Ex. XV XV, , 11 11), ), as well as in Comely (N (Naw awa) a) is praise prais e fo righteous righte ous (Ps. XXXVIII, 1) 1). . The Lo Lord rd said: said: 0 N u n , return retu rn to thy for it is for thy sake (as represe repr esenti nting ng the falling, No fe li m) Samekh returned to her place. Remain, Remain, therefore, under her supp supp The Nun immediately immedi ately returned return ed to her place. place. The Mi Mim m came up and 0 Lord of the world, may it please Thee to create by me the worl inasmuch inas much as as I commenc com mence e the wo word rd Melekh Mel ekh (K (Kin ing) g) wh whic ich h is Thy title Lord replied: It is so assuredly, assured ly, bu but t I cannot canno t employ emplo y thee in ation of the world for the reason that the world required a King Return, Return, therefore, to thy place, thou tho u along wi with th the Lamed and t Ka ph , since the the world wor ld cannot exist with wit h a MeLeKh MeL eKh (King). (King ). At t the Kaph descended from its throne of glory and quaking and  trem Sign up to vote on this title said sa id: : 0 Lord of the universe, may it please Thee to begin throug the creation of the the world, seeing seein g that I  amUseful Thine own Kabod (ho useful  Not And when whe n Kaph descended descend ed from its throne of glory, glory, two hundred hundr ed worlds began to shake, shake, the throne trembled, and all the worlds w orlds

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THE KABALA UNVEILED SPECIAL DISCOURSE NUMBER NUM BER TWO

sank san k into the t he g ground, round, as it is written writ ten, , Sunk (Tabe Tab e *u ) in the her he r gates (La Lam. m. II, II, 9). 9). And An d furthermore, the letter Heth is is side, side, and a nd when whe n joined joine d yo you u make sin (He T ) . (I (It t is for that rea these two letters are not to be found in the names of any of th tribes.) tribes.). . She departed depart ed immediately. Then the Zayin present pres ented ed and put forth he her r claim, claim, saying, 0 Lord of the World, may it Thee to put me me at the head of the creation, since I represent t vance of the Sabbath, as it is writte wri tten, n, Rememb Rem ember er (Za Zakh khor or) ) the the Sabbat Sabb ath h to keep kee p it holy hol y (Ex. XX XX, , 8). The Lord replied: I create the world wor ld through thee, thee, since thou representest represen test war, war, bei shape like like a sharp-po shar p-pointe inted d sword, sword, or a lance. lance. The Zayin immedi departed depa rted from His presence. The Vau entered and put forth her saying: 0 Lord Lor d of the world, world , may ma y it please Thee Th ee to use me first creation of the world, inasmuch as I am one of the letters letter s of Said the Lord to her: her: Thou, V a u , as we well ll as He, suffic su ffice e it to you are of the letters of My name, part of the mystery of My na engraven engra ven and impressed impr essed in My name. I will wil l therefore not give give place in the creation of the world. world. Then appeared the letter D as well wel l as the letter Gi Giroel and put forth similar simi lar claims. The gave them a similar simila r reply reply, , saying: saying: It should suffice you to rem by side side together, together, since since th the e poor p oor will not cease from the the land 11), 11 ), who will thus need benevolence. benevolen ce. For the Daleth signifies (Dallut Dal luth) h) and the Gimel benefice bene ficence nce (Ge Gemu mul) l) . Therefore Theref ore separat from each other, other, and let it suffice you that one maintains maintai ns the The Beth then entered ente red and said: said: 0 Lord of the world, may it ple to put me first in the creation of the world, since I represent repre sent benedictions (Berakh Ber akhoth oth) ) offered offered to Thee on high and below below. . One, blessed bles sed be He, He, said to her: her: Assuredly, with thee I will world, world, and thou shalt form the the beginnin be ginning g in the creation of the  The letter Aleph remained in her place without presenting herse Sign up to vote on this title Said the Holy One, One, blesse bl essed d by His name: name:Ale AUseful le ph , AlNot epuseful h, wherefo whe refo thou tho u not before befor e Me like the rest of the letters? She answered: answered: I saw all the the other letters leaving Thy presence presenc e withou wit hout t any su What, What, then, then, could I achieve there? And furthe further, r, since Thou has

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PAGE NUMBE NU MBE R TWO

The first sefirah is Kether, the Crown, but all ten sefiroth are times called call ed crowns, crowns, as in the following followi ng passage pass age from the Zohar ing letters as the symbolic, creative Utterance.

"These twenty-two letters which are inscribed in the Torah are a illustrated illustra ted in in the Ten Creative Utterances. Each of those ten ten are the crowns of the King, is traced tra ced in certain cert ain letters. letters. Hence Holy Name is disguised under other letters and each Utterance le the one above it certain letters, letters, so that they are comprised com prised in another. another. Therefore Theref ore we trace the Holy Name in other letters not one set being bei ng concealed conceale d in the the other, other, though they are linked tog He who desires to know the combinations of the holy names must k letters which are inscribed in each crown and then combine them. (Z o h a r , V, 85) 85)

The basic symbolism of the Kabala is letter, name, and word symb which, because of the nature natur e of the Hebrew Hebr ew language and alphab associated with number nu mber symbolism symbolism. .

The object of this type of symbolism and of rituals connected wi is to attain harmonium and mystical union, to understand the nat cosmos, man, and God, God, and their relationship. relationshi p. This must be used atively in daily life.

The Kabala and its symbolism, therefore, is a means to an end, n end in itself. In the long run, run, it is a means which whic h the mystic mys tic to use to accomplish accomp lish union, union, the oneness of o f all. all.

The creative creat ive voice and utterance utter ance are shown show n in another anot her passage passag  e up to vote this title without "The "T he Voice speaks to the Utterance, there Sign being noon voice with out ance an ce. . This Voice is sent from a deep recess above order to useful  Useful  Notin the Utterance, the two being related relat ed as general and particular. Voice issues from the south and speaks to the west, inheriting inheriti ng sid and therefore therefo re Moses said to Naphtali: Possess thou the

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THE KABALA UNVEILED SPECIAL DISCOURSE NUMBER NUMB ER TWO SUMMARY

(cont'd):

2.

The Creative Utterance Utter ance or Word Wor d in the Kabala Kaba la i is s also typic other forms of mysticism.

3.

Letter, name, name, and wo word rd symbolism, symbolism, along with wit h number num ber symbol charateristic of the Kabala because of the nature of the H language.

BIBLIOGRAPHY: Meltzer, David, David, editor The Secret Ga rd en en: : An Antholog Anth ology y in the Ka Kabb bbal alah ah. . Seabury Seabur y Press, 1976. 1976. •

New

Scholem, Gershom Gers hom G. G. Kabbalah. New York, Quadrangle, The Ne New w York Times Boo IS 74. Scholem, Gershom Ger shom G. G. Major Trends in Jewish M ys ysti tici cism sm, , third edition. Scnocken Scnoc ken Book Bo ok s, 19 1954 54. . Scholem, Gershom Gersh om G. On the Kabbalah Kabba lah and and It Its s Sy Symb mbol olis ism. m. Kegan Kega n Paul, 1965. 1965.

New

London, London, Routledge Routl edge a

Kalish, Isidor, translator  Sign up to voteedition on this title by L. H Sepher Yezi Ye zi ra h, photoli phot olitho thogra graph ph of 1877 and Company, Company , Ne New w York. (Sold (Sold bythe Ros rucian ian Order, UsefulRosic Not useful icruc The Zoha Zo ha r, transla tran slated ted by by Harry Sperling Sp erling and Maurice Mau rice Simon volumes London, Soncino Sonc ino Press, 193 1931. 1.

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PAG NUMBER NUM BER TWO

BIBLIOGRAPHY

(cont'd)

Waite, Arthu Arthur r Edward The Secret Doctrine no date.

in Is Isra rael el. .

New Y o r k , Occul Occult t Researc


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The matter contained herein is officially issued through the Supreme Council of the A.M.O.R.C. All matters herein contained are strictly confidential to the member receiving and are imparted only as an incidentto Sign up to vote on this title membership. The ownership of, of, the legal title, and the r igh t of possession to Not useful  Useful Grand this special discourse is and shall remain in the Supreme Lodge of A.M.O A.M.O.R .R.C .C.. and it should be returned upon its request. The contents herein are to be used for the sole and exclusive information of the receiving

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THE KABALA UNVEILED SPECIAL DISCOURSE DISCOURSE NUM BE BER R THREE

The Zohar seeks primaril y to teach the relationship between betwe en m universe, universe, and God, God, or as as much of deity de ity as man can attain attai n and It does this by explaining the creation of the cosmos and man cosmic or archetypal pattern and the resulting correspondences attributes attri butes of God, God, grades of manifestatio manife station, n, or letters of cre

The Creative Creativ e Agent is expressed express ed in symbols, symbols, some of which whic h are ative utterance or Maamar, the letters of the alphabet and th nations, Wis do dom m and its its nature, nature, the two pillars of Mercy or H Judgment or Geburah.

In form, form, the t he Zo ha r, or Book of Sple Sp lend ndor or, , is a comment com mentary ary on t books of Moses by means of conversations conversati ons resulting resultin g from medita the Rabbis. Rabbis. Some of these commentaries are interpretations interpretat ions o ular passages by simply expoundin expo unding g a meaning. In some case cases, s, more than one interpretatio interpr etation n of the same passage. There are parables, such as the one of the alphabet to be used in the

God, or what God, wha t we might migh t call the Absolute, is unknowabl unkno wable e to man ultimate ultima te essence. Hence, creation creati on begins wi with th En-Sof, the In Unknowable. God is known by his radiations, emanations, emanati ons, grade attributes, which are what man knows of that which is actually attributes. The most important symbols of these attributes attribute s a sefiroth, and the names of God, God, which whi ch are not the same as the but which do correspond.

As in the case in many mystical m ystical systems, systems, man's ascent to God verse of the Cosmic Cosm ic Creation. The ten sefiroth sefi roth or attributes attr ibutes emanated eman ated from Go God; d; first is Wisdom, then Understanding Understa nding, , then t hen then Judgment, and so on. Man ascends to God in reverse revers e o order rder Sign up to vote on this title first step being the last sefiroth.

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The Zohar has the basic elements of mysticism found in other s that it is often difficult to know when there has been any inf

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PAGE NUM BER THREE

The Torah itself, the foundat fou ndation ion of Judaism, is also dual dual in a it is oral and written, and these corresp cor respond ond to the two pillars. two names of God YHVH and Elohim, Elohim, are a corresponding correspond ing duality. duality.

The Zohar involves a complex system of mystical interpretation o lical passages on different levels levels, , and the interpretations interpretat ions do n always agree agree. . This implies that the interpretation interpretati on is is to some up to the the individual; however, any interpretation interpre tation is based base d on es tradition whether oral or or written. written. The main method of interpret consists of manipulation of and play on words and numbers, which possible because of the nature of the Hebrew Hebre w language. language.

In a sense, sense, the Bible constitutes a kind of symbolic symbo lic realm rea lm whic both archetype and type, type, and which represents the Divine Archety which it is thought to be the emanation eman ation or expression. This is in the dogma of most religions, whether it is consciously realiz not. not. This is also the concept of the cosmos, cosmos, the Earth, and an d the man. man. Each is a symbolic archetype and type whic w hich h is an emanatio emana tio the Divine.

The Zohar is cosmological because it explains the creation and o the un univ iver erse se. . It is philos phi losoph ophica ical l in in that it it is a systemat syst ematic ic tion of the beliefs beli efs and attitudes attitud es of a group. It is mystical myst ical si aim is the perfection of man through mystical experience and the festation of the Divine plan.

The importance of the accounts of creation in the Zohar and othe listic works can hardly be overestimated. Next in importance is bly the nature of man. man. These lectures, lectures, therefore, explain expla in these  quotations from the Zohar and by an explanation explanati ofonthe Sepher Sign upon to vote this title The material has sometimes been abridged, but this will be noted

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"When God designed to create the universe, His thought compassed worlds at once, once, and by means of this thought though t were they all crea

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THE KABALA UNVEILED SPECIAL DISCOURSE NUMBER NUM BER THREE

beginning' beginning' corresponds to Wisdom, Wisdom, 'G 'God od created created' ' hints at Under 'The 'T he heaven' to Knowledge.... Knowledge... . The two two thus correspon corr espond d to each (Z o h a r, IV, 253) 253)

"For just as one hammer-blow causes sparks to fly off in all d so God brought into being simultaneously manifold species and h each differing from the other, other, without number. number. The world worl d was into being by a word and a breath toget to gether her.. ... .. One is is inopera out the other, but from their combined action there came into hosts upon hosts all simultaneously. Now when whe n God was about t the world, world, He produced a secret secret spark from which whic h there issued issu ed ated all the lights which whi ch are disclosed. First there spread sprea d f those lights which constitute the upper world. Then it contin radiation, and the Artifice Artif icer r made it into a light withou wit hout t brig and thus He made the lower world. And by reason of its being bein g but without witho ut illumination, illumination, it feels feels itself attracted towards towa rds th world. Now it is that light without illumination which whi ch throug attachment to the upper world brought into being all those leg hosts of existences, of all all the multitudi mult itudinous nous species, of whi written, 'H 'How ow manifold are thy works.' works.' And whatever what ever is on ear its counterpart counterpar t on high, high, there being no object, however howe ver small, is subordinate subord inate to t o its counterpa coun terpart rt above which whi ch has charge over so whenev whe never er the thing below'sti belo w'stirs rs itself, itself, there is a simultane simulta ne ulation ulati on of its counterp count erpart art above, as the two realms form one i conne co nnect cted ed whole. who le." " (Z o h a r , II II, , 10 101) 1)

One passage uses correspo co rrespondences ndences betwe be tween en the Earth, the Sanctu Jerus Jer usal alem em as as the point poin t and first circle, circle, and the human hum an eye. point is in the centre centre, , and the various expansions encircle i first expansion embraces the Sanctuary and all its courts and Sign up to vote on this title and all its appurt app urtena enance nces, s, as well as the the whole whol e city of Jerusal Jer usal Useful Not useful   bounded by the wa l l; the the second expansion embraces the whole Land of Israe Isr ael, l, the Land which was declared d eclared Ho H o l y ? the third ex comprehends comprehend s the rest of the the ea rt h, the dwelling-p dwell ing-place lace of all

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THE SPECIAL


KABALA



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UNVEILED

DISCOURSE

PAGE NU MBE R THREE

WATERS


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The matter contained herein is officially issued through the Supreme Council Council of the A.M.O A.M.O.R .R.C .C.. All All m atter s here in con tained are stric tly confi Sign up toonly vote on dential to the member receiving and are imparted as this an title incident to membership. The ow nership of, the leg al title, the r ighNot t ofuseful possession to Useful and this special special discourse discourse is and sha ll remain i n th e Supreme Supreme Grand Lodge Lodge of of A.M.0 R.C. and it should be returned upon its request. request. The contents herein herein are to be used for the sole and exclusive information of the receiving

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THE KABALA UNVEILED SPECIAL DISCOURSE NUMBER NUM BER FOUR F OUR

Using the symboli symb olism sm of the the letters, one passage pas sage says, says, "The very thing taught to children, the Aleph Beth, Beth, transcends the compre and the the mind of man, man, and even of the higher and highest angels angels the Holy Name is concealed in the letters. letters. A thousand thousan d and fou fou and five worlds worl ds are suspended suspe nded from the point of the ale ph ph, , and two holy names traced in their full spelling, which uphold heav earth, earth, upper uppe r and lower beings, and the Throne Thr one of the King, King, are along the stroke of the a le leyh yh, , while whil e the mystery myster y of Wisdo Wis dom m and hidden paths and the deep rivers and the ten Words all issue fr lower point of the al alep eph. h. From this this point aleph begins to exte beth, and there is no end e nd to the wisdo wi sdom m that is here inscribed. T Z o h a r , V, 74 74)

Aleph is the beginnin beg inning g of the alphabet and of number. number. In Hebre a consonant having no actual sound but is the beginning of all sound, sound, including the symbolic Creative Word.

It i is s the beginn beg inning ing of both spoken spok en sound soun d and wr writt itten en letters, letters, thus the beginning of creation and the beginning of the revelat Moses on Mount Sinai. Sinai.

"R. Ju Judah dah foll f ollowe owed d wi with th a discour disc ourse se on the verse: ’The counsel coun sel the Lord is with them that fear hi him; m; and his covenant to make t it' it ' (Ps Ps. . XXV, 14). ’Th The e counse cou nsel' l' (s o d ) he said, 'allude 'all udes s to lime mystical knowledge which remains hidden and undisclosed sa those that fear the Lord continuously and thus prove themselves of these secrets and able to keep them. them. Observe Obse rve that the wo worl rl been made and established establi shed by an engraving engravi ng of forty-two letter letter which whic h ar are e the adornment of the Divine Name. These letters letters comb soared aloft and dived downwards, forming themsel ves into crown Sign themselves up to vote on this title four directions directio ns of the world, so that it might endure. They th Useful  Not useful  forth forth and created the upper world wor ld and the the lower, lower, the world worl d of u tion and the world wor ld of division. In the latter they they are are called tains of separation' (ba bath ther er) ) (S.S (S.S. . II, 17), 17), wh whic ich h are wa wate tere re

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PAGE NUMBER NUM BER FOUR FOU R

were the other o ther letters, letters, namely, the raised letters forming the n of the tribes, now illumined, illumined, now darkened. The letters of the Name embrace the mystery myst ery of the Torah, Torah, and al all l the worlds worl ds are a tion of the mystery myste ry of those letters. letters. The Torah begins with a followed by an an Al ep h, indicating indic ating thereby there by that the wor ld was crea the power of these le tte rs, the Beth symbolizing symboliz ing the female prin and the the Aleph the male principle, principl e, and both engendering, engend ering, as it group of the twenty twe nty-tw -two o le lett tter ers. s.’" ’" (Zo Zoha har, r, IV IV, , 299-300)

Another Anot her passag p assage e is pertinent pert inent to this: this: "For the Torah To rah is the Na Holy One, blessed bless ed by He He. . As the Name of the Holy One is engrav Ten Words (creative (creative utterances) utterances) of Creation, Creation, so is is the whole who le Tor graved in the Ten Words (Decalo (De calogue) gue), , and these Ten Words are the of the Holy One, and the whole who le Torah To rah is thus one Name, the Holy God Himself. Blesse Ble ssed d is he wh who o i is s worth wor thy y of her, the Torah, for will be worthy wor thy of the Holy Name." Name ." (Zohar II III, I, 278)

"R. Eleaz El eazar ar further fu rther discour disc oursed sed on the verse: verse: 'A song of ascents; Solomon. Solomon. Except Excep t the Lord build the the house, thy labour is is in in vai (Ps. CXXVII, 1) 1). . 'This verse', he h e said, 'w 'was as ut utter tered ed by Solomo Sol omo time when, when, having havin g begun to build the Temple he became aware that work proceeded proce eded of itself, itself, as it were, in the hands ha nds of the labo Except Exce pt the Lord', he thus said said, , 'build the hours', etc. This al to the the statement that 'In the beginning beginn ing God Go d created heaven and (Ge (G en. I, 1), 1), and tells tell s us that the Holy One, ble b less ssed ed by He, crea c rea garnished garni shed this world wor ld and fitted it out wi with th all its its requirements require ments making it a House. House. 'They 'They labour l abour in vain that build buil d it it': ': this to the streams that come forth and enter the House in order to f it with wit h all its needs; needs; try as they may, yet y et except exc ept the Lord Lor d of t Sign up to vote on this title supernal world make the House and put it in proper order, they l in vain. 'Except the Lord keep kee p the city', etc. (Not I b useful i d .) This  Useful harmony harm ony with the verse: 'T 'The he eyes eyes of the Lord thy God are always it, it , from the the beginnin begin ning g of the year yea r even unto the end of the year year

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PA NUMBER NUM BER FOUR

depends not on on him but on the higher high er world. Note that the blue in the work of the Tabernacle symbolized the mystery of the upp the blue and the purple together symbolized the knitting togeth the upper uppe r wo worl rld d and the lo lowe wer. r.' ' ' (Z o h a r , IV IV, , 272-273)

M,AND M,AND BEHOLD BE HOLD A LADDER LAD DER SET UP ON EARTH.* EARTH.* This ladder signifies on which whic h the other grades rest, rest, to wit, wit, the ’Foundation Foundati on of the AND THE TOP OF IT REACHED TO HEAVEN, HEAVEN, so as to be attached to this grade is the conclusion of the Body standing between the u the lower wo rl d. ... " The ladder symbolizes symboli zes the ascent from heaven and is another commonly used symbol.

’’’Lift Lif t up yo your ur heads, O ye gates' (Ps. XXIV, 7) 7), , and refer ref er to nal grades by and through which alone a knowledge of the Almigh possible to man, man, and but for which man could not commune with ilarly, ilarly, man's man' s soul cannot be known know n directly, save through thro ugh the of the body, which are the grades forming the instruments of th The soul soul is thus known and unknown. So it it is with wit h the Holy On be He, since He is the Soul Soul of souls, the Spirit of spirits, spirits, veiled veile d from anyone; anyone; nevertheless, nevert heless, through throug h those gates, gates, which whi ch ar for fo r the soul so ul , the Holy One makes Himself Himse lf known. For there is is d within do door or, , grade grade behind gra de, through which the glory of the One is made known. known. Hence Henc e here 't 'the he tent door' door' is the door of ness, ness, referred refer red to in the words, 'Open 'Open to me the gates of righte (Ps. CX C X V I I I, 19), 19), and this is the first firs t en entr tran ance ce door; throu th rough gh door a view is is opened to al all l the other supernal supern al doo d oo rs . He who in entering this door is privileged to know both it and all the doors, doors, since they all repose on this o n e . At the present pres ent time door remains unknown unknow n because Israel is in in e xi l e; and therefore therefo re  or other othe r doors doors are removed from them, them, so that that they cannot know Sign up to vote on this title but when Israel Israel returns returns from exile exile, , all the supernal grades ar tined to to rest rest harmoniously upon this o n  e . Useful Thenmen mNot en useful will obtain edge of the precious supernal wisdom of which hitherto they wis as it is is written, writt en, 'And the spirit spi rit of the Lord Lor d shall rest upon h

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PAGE NUMB NU MBER ER FOUR FO UR

SUMMARY 4.

5. 6.

(cont'd)

The world wor ld is is compared compa red to a house which whi ch God made. The passag plains the upper worl w orld d and the formation of the universe fro downwards. The ladder lad der is compar com pared ed to the grades of the sefiroth.

Knowled Know ledge ge of the s ou l, man and God is explained. explaine d. There Ther e is wit hin grade through which whi ch the glory of the Holy One is know


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The matter contained herein is officially issued through the Supreme Council of the A.M.O.R.C. All matters herein contained are strictly confi to dential to the member receiving and are imparted only as an incident Sign up to vote on this title membership. The ownership of, of, the legal title, a nd t he r igh t of possession possession to Useful Not useful   this special discourse is and shall remain in the Supreme Grand Lodge of A.M.O.R A.M.O.R.C. .C. and it should be retu rned upon its request. The contents herein are to be used for the sole and exclusive information of the receiving

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THE KABALA UNVEILED SPECIAL DISCOURSE NUMBER NUM BER FIVE

The Zohar discusses this passage from the biblical account of c "'AND THE LORD GOD BUILT (VAYI VA YIVE VEN) N) THE SIDE WHICH WHIC H HE HAD TAKEN MAN, MAN, E T C . ' Said R. Simeon^ Simeon^ 'It is written, God understandeth understande th ther th ereo eof, f, and he knoweth knowet h the place thereof thereo f (J obXX ob XXVII VII I, 23). 23). verse may be taken in many ways. ways. One is that the word wo rd 'unders 'unders (he vi n) has the same sense se nse as vayiven vayi ven in the second secon d chapter cha pter of Hence Hen ce the 'sid 'side' e' here he re is the Oral Or al Law, which whi ch forms a 'way', 'way', as written, 'who 'who maketh a way in the sea' ea' (Is. XLIII, XLIII, 16). 16). Simil 'pla 'place ce' ' here can be interp int erprete reted d as as the Writte Wri tten n Law, Law, which whi ch is t of knowledge. knowledg e. The double name 'Lord God' God' is used to show that complete comp leted d in all details. Hence it is called both bot h Hokmah Hok mah (w Binah (understandin (under standing).. g)....becaus ..because e the the Oral Law issued from the the Torah. INTO A WOMAN: to be linked with wi th the flame on the left because the Torah was given from the side of Geb urah ur ah♦ ♦ Further, Further, (wom (woman an) ) may be analyz ana lyzed ed into esh he (fire (fire of he) he) signi si gnifyi fying ng th of the two. two. AND HE BROUGH BRO UGHT T HER HE R TO THE MAN: as much muc h as to to say Oral Torah must not be studied by itself but in conjunction wit Written Writte n Torah, Torah, which whic h then nourishes and supports it and provid its its n ee d s... s.... Accord Acc ording ing to another anoth er explanatio expl anation, n, this verse ha esoteri eso teric c meaning, namely, that the primal prim al is unknowable unkno wable save who 'understands 'understands its its way,' i.e. .e. the future world, world, while 'He', great grea t inscru ins crutab table le called cal led hu (he) 'knows its place'. plac e'." " (Zohar (Zohar, , 154)

"Accor "Ac cordin ding g to R. Judah, 'father' 'father' represen repre sents ts Wisd Wi sdom om (Ho kh mah) ma h) 'm o t h e r ' Unde Un derst rstan andin ding g (B i n a h ) . Said R. J u d a h : 'Both interp int erpret ret mean one and the same thing, thing, for for we have taught that the Torah from the Supernal Wi s do m. ' R. Jose said that Torah Tora h emanat ema nated ed f standing, for it says: says: 'to perceive perce ive the words word s of understanding' understandi ng'  'forsake not the Torah Tor ah of thy m o t h e r . ' Said R. R. J u d a h : 'The Tor Sign up to vote on this title an emanation of both Wisdo m and Understanding, and combines combines th Useful Not useful   ence enc e of b o t h . ...'" ...'" (Zo h ar , I I I , 258) 258) Summarizing Summarizi ng another passage concerning the sephiroth, it says says

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SPECIAL DISCOURSE NUMBER NUM BER FIVE

which whi ch heaven and Earth were wer e created created. . And eight gates gates were we re opene which whi ch are eight significations of Mercy, which emanate from the H Ancient Ancie nt and proceed pro ceed to the Microprosopus Micropr osopus or Lesser Le sser Countenance. unite with those holy crowns, crowns, Supernal Wisdo m and Understanding, Supernal Mercy from the one side and Judgment or Power from the o Then came the merit of Jacob and synthesized both and made them for he signifies supernal harmony.

When Wisdom Wis dom began to cause the shaping of th the e Cr ow owns ns, , it began wi Understan Unde rstanding ding (Binah), (Binah) , for in Understandi Unders tanding ng all is contained. contained. fore fifty gates gate s are opened open ed in its n a m e , and thus it is found tha the letters and all the crowns are engraved in Wisdom.

"Who has measure meas ured d the wa wate ter r in the hollow holl ow of his his hand, hand, and mete heaven hea ven with the span, span, and comprehend compre hended ed the dust of the earth in sure , and weighe wei ghed d the mountains mount ains in sca s cale les, s, and the hills in a bal (Ia. XL, 12 12) )

"The "The water" symbolizes symboli zes Unders Und erstan tandin ding g and Gr ac e. "Heaven" symboli Beauty Beau ty (Tifer (Ti fereth eth), ), and "dust" "dust" refers to Power Pow er (Ge Gebu bura rah) h) . "Mounta refers to the other othe r cro wn wns, s, and "hil "h ills" ls" alludes to somewhat lower chariots.

Judgment proceeds from Me r c y, and Mercy from Ju Judg dgme ment nt. . One quali emanat ema nates es from another, another, each imbibes imbibe s from each, each, and finally it i manifest manife st that all are one, one, and all depend on One, and One is al

There can be no perfection unless one aspect is joined to the oth a third holds them together to harmonize and complete them. Sign up to vote on this title



All this differentiation differen tiation of the Divine Personalit PersoUseful nality y Not is useful from our   relative relati ve to our knowledge; above, all is is o one, ne, all is set in one unvarying and eternal. eternal. All the heavenly heaven ly lights are are illumined fro and depend on one one and all the lights there ther e form only one Light

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PAG NUMBER

FIVE

e d g e ) , wh whic ich h is is set at the centre and whose who se splendou splen dour r i is s ve il ed firmament is above that other which is non-resplendent and the c of which whic h are visible and not so so bright brigh t as the invis inv isib ible le. . There four lights (i. i.e e. Ema E mana nati tion ons) s), , three of which whi ch are recondite recondi te and disclosed. disclose d. There Ther e is one wh whic ich h sheds light abroad abro ad (He Hese se d) ; one for itself only (Gebura (Ge burah), h), being bei ng like the heavens in purity; purity; one purple hue gathers gathers light light into itself (Tife reth) ret h) ; and one which itself lightless lightles s (Ma Malk lkut uth) h) , but which whi ch looks up to the others and flects them as as a lamp reflects the sun sun. . The first three are are re and brood bro od over the one which whi ch is disclosed. (Of all this the eye symbol. symbol. In the eye three colours are visible, but none of these because they are non-l no n-l uminou umi nous. s. They are the parallel of those which are revealed; revealed; and it was by means of o f these visible colours the Patriarchs were enabled to discern the colours which are lum but invisible— invisib le— that is is, , those colours of which whic h Moses alone alone had c zance, which were concealed from all others but revealed to him firmament to which whi ch he had attained, attained, and which whi ch are above the visi colours.) colours.) To understan under stand d this mystery, close thine eye and press eyeball, and thou wilt wil t discern discer n radiating radiati ng and luminous colours only be seen wi with th closed eyes." (Zo h ar , III, III, 77-78) 77-78)

One passage says that God constructed for the world seven pillar which it was to be be upheld upheld. . These in turn ar are e upheld by one grad among them called "the "the Righteous One, One, the t he everlastin everla sting g foundation When the world was created created, , it was started from that that spot spot which perfection of the world, world, the central point of the u niv er erse se, , whic Zi o n. Zion and Jerusalem, Jerusa lem, while whi le o n e , represen repr esent t two degrees, the being th the e channel of Judg Ju dgme ment nt, , the other of Mer M er cy . First there from one the sound of Mercy and afterwards the other voice of Ju  the two forming one source from which theSign paths of Judgment and up to vote on this title issue iss ue and d i v e r g e . (Zohar, I I , 21 210) 0) Useful Not useful

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SPECIAL DISCOURSE DISCOURSE NUMBER NUM BER FIVE SUMMARY: 1.

The Oral Law forms a wa way y of knowledge, knowl edge, as does the Writte Wri tten n L Lord Lor d Go God, d, Hokmah and Binah are related. related. The Oral and Writte Writ te must be studied studie d together, perhaps alluding to an oral traditi

2.

Some of the sephiroth sephi roth are discussed, discuss ed,

3.

Colors and firmaments firmam ents are related relat ed to creation creat ion and the sephiro The passage also uses the eye as a symbol.

4.

as well as letter lette r symbol

The chart explains expla ins creation creati on ba base sed d on the Righteous one, one, seve pillars, Zi Zion on, , Jerusalem, and Mercy Merc y and Judgment.

The Kabalistic Tree on page five is usually done as follows:


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  THE

SPECIAL


KABALA



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

UNVEILED

DISCOURSE

PA NUMBER FIVE


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The matter contained herein is officially issued through the Supreme Council of the A.M.O.R.C. All matters herein contained are strictly confi to dential to the member receiving and are imparted as this an title incident Sign up toonly vote on membership. members hip. The ownership of, the legal title, and the ri gh t of possession to Useful usefulLodge of  Not this special discourse is and shall remain inthe Supreme Grand A.M.O A.M.O.R. .R.C. C. and it should shou ld be return ed upon its request. The contents herein are to be used for the sole and exclusive information of the receiving

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THE KABALA UNVEILED

PAG

SPECIAL DISCOURSE NUMBER NUM BER SIX

Discussing the idea that the world was created with ten sayings Zohar says, says, "Yet "Yet on examinati exami nation on they prove to be be only three, three, dom, do m, Understanding, and Knowledge. The world wor ld was created crea ted only sake of Israel. Israel. When the the Holy One One, , bless bl essed ed be H He, e, desired to the Earth with permanence, He formed Abraham Abraha m in the mystery myster y of Isaac in the mystery myster y of Understanding, Underst anding, and Jacob in the the myster mys ter Perception, that is is to sa say, y, of Knowledge. Therefo The refore re it is said wisdom wisd om is the house built, built, and by understanding understandi ng it is establish by knowledge kno wledge shall shall the chambers be filled.. filled...' .' (Pro (P rov v. XXIV, XXIV, 4-5 (Z o h a r , III, 46-47)

In another passage these three attributes are said to correspon three books of Solomon, the Song S ong of Songs to Wisdom, Ecclesia Eccl esia Understanding, Understan ding, and Proverbs Prov erbs to Knowledge. (Zo ha r, V, 53 53-5 -54) 4)

R. Simeon Simeo n ben Yochai interpr inte rprets ets the verse, "God created crea ted the ( ens and the (e t h ) Earth" Ear th" (G (Gen en. . I, 1) 1) by saying sayin g that the first e ferred to to the Right Hand and the second to to the Left Hand. Hand. The states, "These two 'stand together' together ' (I (Isa sa. . XLVIII, 13) 13) thro t hrough ugh t agency of the Crown which is called zoth zoth and which comprises bo and Judgement." Judge ment." Later in the passage passag e there is is a reference referen ce to of So Solo lomo mon, n, II III, I, 6 "Who is is this that cometh out of the wi wild ldern ern pillars of smoke?" smoke?" This is interpretated interpr etated by saying, saying, "This "This smok bolizes th the e Crown which whic h is called Zoth Zoth (Lit. this, this, i. i.e. e. the Sep Malkuth Mal kuth— — Kingdo Kingdom) m) and 'W 'Wom oman an' ' (Gen. II, 23 23). )." " (Zo Zoha ha r, II III, I, 116

The Zaddik symbolizes sym bolizes the righteous right eous man, man, and one passage pass age refers sephiroth sephiro th to his body. body. It is explaini expl aining ng the river that become heads hea ds (G (Gen en. . II, II, 10 10). ). "The first firs t of these the se is He Hese sed d (Kindness), (Ki ndness),  the right ar arm. m. From this shall drink the ofonMichael, and Signcamp up to vote this title the tribe of Judah and his two accompanying accompa nying tribes. The second  Useful  Not useful Geburah (Force), (Force ), and from it it shall drink the camp of Gabriel, it the tribe of Dan and his two accompanying accompa nying tribes. tribes. The third Nezah (Victory), the right leg and from it shall drink the cam

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PAGE

NUMBE NU MBER R SIX

For that reason rea son it is is placed place d at the beginnin begin ning g of the the Torah, and later on on filled in in. . Again, 'S 'She he openet ope neth h her mouth mou th wi with th wisdom', wisdom ', so the word bereshith beres hith is rendered in the Chaldaic version, version, behok (with (with wi wisd sdom om!" !"! ! 'And the law of ki kindn ndness ess (h es e d) is on he her r ton i.e. i. e. in her subsequ sub sequent ent utteran ut terances, ces, as i it t is is written: writte n: 'And 'And God sa Let there ther e be light, light, and there ther e was light.' The 'mouth' 'mouth' again aga in is allusion to the He of the Divine Name, which contains the Whole, is both unreveal u nrevealed ed and revealed, revealed, and comprises both the higher high er a lower emanations, being bei ng emblematic embl ematic of both. both. 'She 'S he openeth openet h her mo with wisdom', inasmuch as, though herself hers elf hidden hidd en and absolutely abs olutely able, as it says, 'And it is is hid from the eyes of all living, an close from the fowls of the air air' ' (J (Job ob XXVIII, 21), yet wh when en she to expand by means of the Wisdom to which she is attached and in she resides, she put forth a Voice Voic e which whic h is the 'law 'law of kindness' (he s ed ) . Or again, the 'mouth' 'mouth' can ca n be taken tak en as as alludi all uding ng to the He of the the Divine Name, whic w hich h is the Word that emanates em anates from Wisd while th the e 'l 'law aw of kindness kindne ss on her tongue' tongue' signifies the Voice wh above the Word, control cont rollin ling g it and guiding guidin g it it, , since s ince speech spee ch cann formed form ed wi with thou out t voice, as has be been en agreed. agr eed.'" '" (Zo ha r , II II, , 6 67-68 7-68) )

R. Isaac interprets inter prets the revelatio revel ation n to Moses Mose s on Mount Moun t Sinai. "In hour when whe n the Holy One, One, bless bl essed ed be He, He, revealed Himself Hi mself on Mount that mountain began mightily to shake and all the other hills and places of the earth ea rth trembled tremb led in accord acco rd with wit h it it, , so that they heav and quaked until the Holy One stretched out His hand and calmed t and a voice was heard: heard: 'What 'What aileth thee, 0 thou sea, sea, that t hat thou dest, dest, and thou Jordan that thou wast driven back? Ye mountains mountain s skipped skip ped like rams, rams, and ye hills like young sheep?' sheep?' And An d the answ 'Tremble 0 earth, at the presenc pre sence e of the Lord, Lord, at the presence presen  ce o Sign up to vote on this title God of Jacob' (Ps, CXIV, 5-7). 5-7). Now, 't 'the he Lord' in this verse re the 'Mother' (B i n a h ) ; 'earth' to the 'Mother' belo low Mal kut h) ;  Usefulbe wNot(useful of Jacob', to the Father Fath er (Ho Hokm km ah ah) ), whose whos e 'firstborn son is is Israel Israel (Ex. IV IV, , 23), whom wh om 'h 'his is mo moth ther er crow c rowned ned in the day of his espousal espo usal

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PA NUMBER SIX

*My So S o n , hear hea r the instru ins tructi ction on of thy father, and forsake not n ot th of thy m o t h e r '.' R. Abba Abb a s a i d : 'It contains cont ains the influen inf luence ce of eman em anat atio ions ns, , in virtue of containing containi ng those tw t w o : gr grac ac e, judgement mercy, mercy, and every one required for perfe cti on on. . When the King are in harmonious harmo nious union all attributes attribu tes are harmoni harm onious ously ly united, wherever where ver these ar are e found found all the others ar are e found as we l l .'" is a name for the Shekinah and Malkuth; the King Kin g may refer eith Kether Ket her or Tifereth. Tifere th. (Z oh ar , I I I , 25 258) 8)

"R. Simeon here discou di scoursed rsed on the ve rs e : WISDO WIS DOM M CRIETH ALOUD IN STREET, SHE UTTERETH UTTE RETH HER HE R VOICE VOIC E IN THE BROAD BRO AD PLACES PLAC ES (P (Pro rov. v. I, 20 T 'This 'This verse', he said, 'contains a deep mystical mystic al teaching. teaching . hokhmot hokh moth h (lit. wisdoms) wisdoms) implies the superior superio r Wisdom Wis dom and the the les dom which is included in the superior Wisdom and abides therein superior Wisdom is an essence most recondite and concealed, concealed, unk unrevealed, as Scripture Scriptu re says: says: 'M 'Man an knoweth kno weth not the price there (Job (J ob XXVIII, 13 13); ); and when whe n it expands into a source of light, light, mination minati on is that of the world wor ld to come, come, and that worl d is create for fo r so we have learne learned, d, that the world to come was created by t and there Wisdom Wis dom remained hidd hidden, en, th the e two being one. one. When God crowned, it was throug t hrough h the mystery mys tery of the future world, as alr said. said. There was joy at at this illumination, illumination , but all was in silen out a sound being heard abroad. abroad. Wisdom Wis dom then willed wil led it to expan ther, so that from that space there issued is sued fire and water wat er and a already said, said, from which whi ch there spran s prang g up a voice which issued is sued abroad and was heard, heard, as already said. said. From Fro m that point poin t onwards exterior exte rior (h u z) z), , whereas where as in the interior interi or the voice is silent and heard hear d abroad. abroad. O n c e , however, the secret force has become audi au di is called call ed 'wi ' with thou out' t' (h u z ). Hence Hen ce it is incumben incu mbent t on man to be  ). in searching searc hing after wisdo wis dom m 'in 'in the wide places' (ba-reho (barehoboth Sign up to vote on this title both). refers to the firmament, which wh ich contains all the luminous st ar Not useful  Usefulwa te  rs which constitutes th the e fountain of perennial , referred v e r s e: 'And a river rive r went wen t fo forth rth from Eden Ede n to wa wate ter r the gar ga r d e n' ( 10). 10 ). And there 'she uttereth utte reth her vo ic e' both the superior and

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THE KABALA UNVEILED

PAGE

SPECIAL DISCOURSE NUMBE NU MBER R SIX

called together togeth er His His whole celestial celest ial Family and said to the them: m: ' present the Israelites are like children, they will not know how deport themselves in My Presence. If I should reveal Myself Myse lf to in the attribu a ttribute te of Power (Ge Gebu bura rah) h) they will not be able to bea but when wh en I manifest Myself to them in inlove love (Ra Raha hami mim) m) they will wil l My L a w . ' Therefore Therefo re the manifes ma nifestatio tation n on Mount Sinai took place the third thi rd day, wh whic ich h is is the Day of Love Lov e (Ra Raha hami mim) m) ." (Zohar, (Zohar, III The third day corresponds to the third or middle pillar; hence, t is the pillar of love.

"R. Simeon Si meon disc d iscours oursed ed on the verse: verse: 'As a hind hin d panteth after af ter the course cou rses s so my soul pante pan teth th for thee, 0 Lord' (Ps. XLII, XLII, 2). 'Ha are Israel,' Israel,' he said, said, 'for 'for that God gave them the Holy Law and c them to inherit holy souls from a holy place, place, that they might ke commandment comman dments s and delight deligh t themselve them selves s in His La Law. w. For the Torah i called call ed a delight, delight, and this is what is meant mea nt by the saying sayi ng that Go comes comes to delight Himself with the righteous in the Garden of Eden wit, wit, to regale Himse H imself lf from the selfsame stream as the righteous. righteous. whoever whoe ver studies studies the Torah Tor ah is privi p rivileged leged to delight himself himse lf along the righteous righte ous from the waters wat ers of this this stream. stream. So we are told he that the 'h 'hin ind' d', , to wit, the Communi Comm unity ty of Israel, Israel, pants for the brooks to receive a draught drau ght from the sources of the stream at th hands of the Righteous Right eous One. One. What are are these sources? One is abo of which whi ch it is is written, 'And 'And a river went forth from fro m Eden Ede n to wat Garden', etc., etc., and from there it flows forth and waters wat ers the Gar all the streams issue from it and meet again in two sources call Nezah Neza h and Hod, Hod, and these pour forth water into that grade of Zad which goes forth from thence and water waters' s' the Garden. Garden. Observe tha soul and the spirit are inseparable. We have learnt that the th  e pe Sign up to vote on this title service offered by man to God consists in loving Him with his sou Useful Not useful his spirit. spirit. As these cleave clea ve to to the body  and the  body loves them, them, a man should s hould cleave cleav e to God with wit h the love of his souland his spir Hence it says, says, 'With 'With my soul I have desi d esired red thee and with wit h my spi

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 

THE SPECIAL



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KABALA

UNVEILED

DISCOURSE

PA

NUMB NUMBER ER S I X Kether

Hokhmah

Binah

Daath

SUMMARY:

1.

The W o rld w as c r e a t e d and Knowledge.

2.

The s e p h i r o t h Zaddik.

are

w ith

c o m pa re d t o

3.

A p a s s a g e o n W is is d o m a l s o a n d Wo Wo r d s y m b o l i s m .

4.

Th

F ath er,

th ree

M other,

a nd

th e

p o int s

S

s ay in g s:

are

b od y o f

W i s d om om , th e

U nd ersta

rig h teo us

ma

 Sign up to vote on this title o u t t hUseful e im  p o Not r t auseful nce of the

H k

h

Bin ah,

and I

l.

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The matter contained herein is officially issued through the Supreme Council Council o f the A.M.O. A.M.O.R. R.C. C. All All m atters herein containe d a re stric tly confi dential to the member receiving and are imparted asthis an title incident to Sign up toonly vote on membership. The own ership of, of, the legal title, aUseful t ofuseful possession to to  nd the righNot this special discourse is and shall remain in the Supreme Grand Lodge of A.M. A.M.O. O.R. R.C. C. and it should be return ed upon its request. The conten ts herein are to be used for the sole and exclusive information of the receiving

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  THE

KA BA LA



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UN VE ILE D

SPECIAL DISCOURSE

PAG NUMBER SEVEN

"R . J o s e t h e r e u p o n b e g a n t o s p e a k o n t h e w o r d s : The s o ng o f s o w h i c h i s S o l o m o n ' s ( S . S . I , 1 ) . S a i d h e : ' T h is so n g K ing Sol p o u r e d f o r t h w he h e n t h e T e m p le le w a s e r e c t e d a n d a l l t h e w o r l d s , b e l o w , h a d r e a c h e d t h e i r p e r f e c t c o n su m m a ti o n . And a l t h o u g h c t h e e x a c t ti m e o f i t s s i n g i n g t h e r e i s some d i f f e r e n c e o f o p i n t h e m em ber s o f t h e F e l l o w s h i p , we may b e c e r t a i n t h a t i t w as n u n t i l t h a t t i m e o f a b s o l u t e c o m p l e t i o n , w he h e n t h e Mo Mo o n — t h e S h e cam e t o h e r f u l n e s s a n d w as r e v e a l e d i n t h e f u l l p e r f e c t i o n o f r a d i a n c e , an d when th e T em ple ha d b e en e r e c t e d i n t h e l i k e n e s T e m p l e t h a t i s a b o v e . The H o ly O ne, b l e s s e d b e H e, t h e n e x p e s u c h j o y a s He He h a d n o t k n o w n s i n c e t h e c r e a t i o n o f t h e w o r l d . M os e s s e t up t h e T a b e r n a c l e i n t h e w i l d e r n e s s , a n o t h e r s u c h w a i n t h e h e a v e n l y s p h e r e s , a s w e l e a r n f r o m t h e w o r d s : ' An d i t p a s s . . . . t h a t t h e T a b e r n a c l e w as r e a r e d u p ' , t h e r e f e r e n c e b e i n g o t h e r T a b e r n a c l e , t o t h a t w h i c h w as a b o v e , n a m e ly t h e T a b e r n a c t h e ' Y o ung M a n ' , M e t a t r o n , a nd n o t h i n g g r e a t e r . B u t w he he n t h e T e m p l e w a s c o m p l e t e d a n o t h e r T e m p l e w a s e r e c t e d a t t h e s a m e t w a s a c e n t e r f o r a l l t h e w o r l d s , s h e d d i n g r a d i a n c e u p o n a l l t givin g lig h t to all the sphe res. T h e n t h e w o r l d w aass f i r m l y e s an d a l l t h e s u p e r n a l c as e m e n ts w e re op en ed t o p o u r f o r t h l i g h t h e w o r l d s e x p e r i e n c e d s u ch j o y a s h ad n e v e r b e e n known to t h and c e l e s t i a l an d t e r r e s t r i a l b e i n g s a l i k e b r o k e f o r t h i n s o n g t h e s o n g w h i ch t h e y s a n g i s t h e ' S on g o f S o n g s ' , . . . ' " (Zohar T h e T e m p l e i s d i s c u s s e d i n t h e Z o h a r i n a n u m b e r o f p l a c e s , a c o r r e s p o n d e n c e o f t h e T e m p l e b u i l t B e lo l o w b y hu hu m a n h a n d s t o t h e A b o v e i s i m p o r t a n t . T h i s p a s s a g e a l s o s a y s t h a t t h e moon i s n a h. M e ta tr o n i s th e h i g h e s t a n g e l . The j o y , o f c o u r s e , i s b y b o th t h e l i g h t an d t h e s o n g . 

onhthis " R . S i m e o n c o n t i n u e d : ' W e h a v e a t r a d i t i oSign n upt htoavote t w e n title the Holy b l e s s e d b e H e, e , c r e a t e d t h e w o r l d , He e n  g r aUseful v e d i n Not t h useful e m idst of t e r i o u s , i n e f f a b l e a n d m os t g l o r i o u s l i g h t s , t h e l e t t e r s Y od , H e, w h ic h a r e i n t h e m s e l v e s t h e s y n t h e s i s o f a l l w o r l d s b o t h a

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THE THE KABALA UNVEILED UNVEI LED SPECIAL DISCOURSE

PAGE NUMBER SEVEN

" S a i d R . S i m e o n : ' Ho Ho w p l e a s a n t i s t h e s h a d e o f t h e s e t r e e s ! Su b e a u t y a n d p e a c e o f t h i s p l a c e i s w o r t h y o f b e i n g c ro w n e d w i t h s e x p o s i t io n o f t h e T o r a h ? ' He t h e n b e g a n t o d i s c o u r s e , s a y i n g : w r i t t e n : ' K i n g S o l o m o n m a d e h i m a p a l a n q u i n ( a p i r y o n ) o f t h e t r L eb an o n . He m a d e t h e p i l l a r s t h e r e o f o f s i l v e r , t h e b o tt tt o m t h e r g o l d , t h e c o v e r i n g o f i t o f p u r p l e , t h e m i d s t t h e r e o f b e in g p a l o v e b y t h e d a u g h t e rs o f J e r u s a l e m ' ( S . S . I l l , 9 , 1 0 ) . This ver i n t e r p r e t as f o l l o w s . A p i r y o n s y m b o l i z e s th e P a l a c e b e lo w w h ic h f o rm e d i n t h e l i k e n e s s o f th e P a l a c e a b o v e . T h i s t h e H o ly l y O ne ne b e H e, e , c a l l s ' T h e G a r d e n o f E d e n ' , f o r He c r e a t e d i t i n o r d e r t o H i s ow o w n a r d e n t d e s i r e f o r j o y o u s a n d c o n t i n u a l c o m mu mu n i o n w i t h t h o f t h e r i g h t e o u s who h a v e t h e i r a b od e t h e r e — t h e s e b e i n g t h o s e w h i c h h a v e n o b o d i e s i n t h i s w o r l d . T h ese a l l a s c e n d and a r e i n t h a t p l a c e o f p e r f e c t d e l i g h t , and h av e e ac h t h e i r a p p o i n te d f r o m w h e n ce t h e y c a n p e r c e i v e t h e ' l o v e l i n e s s o f t h e L o r d ' , a n d o f a l l t h e d e l i c i o u s s t r e a m s o f p u r e b a l s am ( a p a r s a m o n ) . This s y m b o l iz e s t h e h i d d en S u p e r n a l P a l a c e , w h e r e as a p i ry o n i s t h e b e lo w , w h ic h h a s no ' s t a y ' u n t i l i t o b t a in s i t fro m t h e up p e r Now t h e s t r e a m s o f t h e a p a r s a m o n i s s u e f o r t h f r o m t h e c e l e s t i a a n d t h e s o u l s w h i c h h a v e no no e a r t h l y b o d i e s a s c e n d t o i m b i b e f r o m l i g h t w h i ch e m e rg e s fro m th em , a nd t o r e v e l t h e r e i n . As f o r t h e wh w h o a r e c l o t h e d i n b o d i l y r a i m e n t a n d g a r m e n t e d w i t h f l e s h , t h e l i k e w i s e a n d i m b i b e n o u r i s h m e n t , b u t f ro m t h e l i g h t o f t h e s p h e r a p i r y o n , f o r t h a t i s t h e r e g i o n w h ic h a p p e r t a i n s t o t h e m : w h ic h done, th ey descen d ag ai n . T h ey ey b o t h g i v e a n d t a k e . T h ey e m i t s a v o u r s f ro r o m t h e g oo oo d w o r k s w h i c h t h e y h a v e w r o u g h t i n t h i s w o r l t h e y i m b ib e t h e aro m a w h i ch w as l e f t i n t h e G a rd en , a nd o f w h i c w r i t t e n : ' a s t h e s a v o u r o f t h e f i e l d w7h i c h t h e L o r d h a s b l e s s e d X XV XV I I , 2 7 ) , t h e ' f i e l d ' b e i n g t h e G a r d e n o f E d e n . And i n t h i s a l l t h e s o u l s a p p e a r , b o t h t h o s e wh w h o d w e l l i n e a r t h l y b o d i es a n Sign up to vote on this title w h o s e s o l e b e i n g a n d j o y i s i n t h e w o r l d a b o v e . The v e r s e p r o Useful   ' K i n g S o l o m o n m aad d e h i m ' : t h a t i s , He m aad d e i t f o r HNot i s useful ow ow n g l o r y y e a s k , B ut do n o t th e s o u l s o f th e r i g h t e o u s s h a r e t h e j o y w i t h I w o u ld s a y , M o s t a s s u r e d l y ! F o r H i s j o y w o ul d b e a s n a u g h t w

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THE

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UN VE IL ED

SPECIAL DISCOURSE

PAG NUMBER SEVEN

" 'B y t h e s e co n d o r d e r i n g , t h e r e was dra wn fro m t h e L e f t S i d e s i o n o f w a t e r s t h ro u g h th e s t r o k e o f a m i g h ty f i r e , w h ic h e n t e r t h i s a p i r y o n an d p e rf o rm e d i t s f u n c t i o n t h e r e i n , d i v i d i n g b e t w a t e r s o f t h e R i g h t S i d e , a n d t h o s e o f t h e L e f t ; a n d a f t e r w a r a p i r y o n b r o u g h t f o r t h an i m a ge i n t h e l i k e n e s s t h e r e o f . This s e co n d da y o f th e ' t r e e s o f L e b an o n ' . " ' B y t h e t h i r d o r d e r i n g , t h e r e w a s d ra ra w n f r o m t h e s p h e r e o f t an d t h e R i g h t S i d e a c e r t a i n t h i r d d a y w h i ch made p e a c e i n t h e an d fro m w h i ch w e re d e r i v e d th e s e e d s o f a l l t h i n g s . This per i t s f u n c t i o n in th e a p i r y o n , an d b r o u gh t f o r t h v a r i o u s s p e c i e s a n d g r a s s e s an d t r e e s . I t s l i k e n e s s w as l e f t t h e r e , a n d t h e b r o u g h t f o r t h s i m i l a r s p e c i e s , a n d t h i s w as t h e t h i r d d ay o f 1t r e e s o f L e b a n o n 1 . " ’ By t h e f o u r t h o r d e r i n g , t h e l i g h t h e d a r k n e s s of t h e a p i r y o n , an d i d i d n o t p e rf or m i t s f u n c t i o n t i l l i n th e l i k e n e s s t h e r e o f , an d t h i s of Lebanon '.

t o f t h e S u n w as as k i n d l e d t o t en tered ther ein to give l t he f i f t h d a y . The a p i r y o n was t h e f o u r t h d a y o f t h o s e

" 1B y t h e f i f t h o r d e r i n g , t h e r e w a s p r o d u c e d a c e r t a i n m o ve v e m en en w a t e r s , w h i c h l a b o u r e d t o b r i n g f o r t h t h e l i g h t o f t h e o r d e r i f o u r t h d a y , an d i t p e rf o rm e d i t s f u n c t i o n i n t h e a p i r y o n an d f o r th v a r i o u s s p e c i e s ; and a l l r em a in ed in s u sp e n se u n t i l t h e d a y , when t h e a p i ry o n b r o u g h t f o r t h a l l t h a t w as s t o r e d i n i t i s w r i t t e n , ' L e t t h e e a r t h b r i n g f o rt h l i v i n g c r e a t u r e a f t e r e tc .' (G en. I , 2 4 ) . T h i s w as t h e f i f t h d a y o f t h e ' t r e e s o f 

" ' T h e s i x t h o r d e r i n g w a s t h e d a y o n w h i cSign h tup h eto vote a p on i r ythis o ntitlec a m e i n t i o n , a n d a p a r t f r o m t h a t s i x t h d a y o f C r Useful e a t i o n iNot t useful c an h av e n   c o m p l eti o n n o r l i f e - e n e r g y . B ut when t h a t d a y w as a t le n g t h a t h e a p i r y o n w a s c o m p l e t e d , w i t h man y s p i r i t s , m an y s o u l s , m an f u l v i r g i n s , p r i v i l e g e d t o ab i d e i n t h e P a l a c e o f t he K in g

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UN VE IL ED

SPECIAL DISCOURSE

PAGE NUMBER SEVEN

One p a s s a g e d i s c u s s e s t h e q u o t a t i o n f r o m D e u t e r o n o m y , V I , 4 , " H I s r a e l : The L o rd o u r God, t h e L o r d i s o n e . " " 'Ancient I s r a e l' i z e s t h e u n io n o f t h e S h e k i n a h w i t h h e r S p o u s e , a nd i n p r o n o u n c i n a m e w e h a v e t o c o n c e n t r a t e o u r m in in d o n t h e p r i n c i p l e o f u n i t y u n i o n o f t h e tw tw o h a b i t a t i o n s ; we h a v e to p u t a l l o u r b e i n g , a l l m em be r s o f o u r b o d y , o u r c o m p l e t e d e v o t i o n , i n t o t h a t t h o u g h t s o r i s e an d a t t a c h o u r s e l v e s t o th e E n -s o f ( I n f i n i t e ) , an d t h u s a c h t h e o n e n e s s o f t h e u p p e r a nd t h e l o w e r w o r l d s . The w o r d s , ' t h e o u r G od o d ' a r e t o r e u n i t e a l l t h e M e m be b e r s t o t h e p l a c e f ro ro m w h i c h i s s u e d , w h ic h i s t h e in n e r m o s t S a n c t u a r y . The sam e t h o u g h t i s c u ed in t h e w o r d s , " t h e L o rd i s o n e ' , i n t h e r e c i t a l o f w h i ch w m a k e o u r t h o u g h t s r a n g e t h r o u g h o u t a l l t h e g r a d e s up t o t h e I n (E n - s o f ) i n l o v e a n d f e a r . T h i s i s t h e m eth od o f a v o w in g t h e u n G o d p r a c t i s e d b y R a b H a m n u n a t h e V e n e r a b l e , wh wh o l e a r n t i t f r o m f a t h e r , who h a d i t f r o m h i s m a s t e r , an d s o o n , t i l l i t c am e f r o m outh o f E l i j a h . ' ” ( Z o h a r , IV , 2 35 ) T h i s e x p r e s s e s t h e u n i o n o f n o t o n l y M a l k u t h b u t a l l t h e s e p h i r t h e I n f i n i t e , o r w h a t we m i g h t c a l l t h e u n i o n o f t h e w h o l e , w h i i m p l i e s t h e u n i o n o f man w i t h w h a t w e w o u l d c a l l t h e C o s m i c . A O ne. The l a s t p a r t may a l s o i n d i c a t e t h e m e th od o f p a s s i n g on K a b a l a f r o m on on e p e r s o n t o a n o t h e r o r a l l y . R . S im im e o n i s a g a i n s p e a k i n g . " ' Ho Ho w f o o l i s h ' , h e s a i d , ' a r e t h e men who n e i t h e r k n o w n o r c a r e a b o u t t h e w a y s o f t h e A l m i g h t y , t h eyes being closed as in sl e e p . God m a d e m a n a f t e r t h e s u p e r n a l e a c h l i m b c o r r e s p o n d i n g t o s o m e t h i n g i n t h e s c h e m e o f W i s do do m . t h e w h o l e b o d y o f ma ma n h a d b e e n d u l y s h a p e d w i t h a l l i t s m e m b e r a s s o c i a t e d H i m s e l f w i t h him an d p u t a h o l y s o u l i n t o h im , s o as m a n d man t o w a l k i n t h e w a y s o f t h e T o r a h a n d t o o b s e r v e H i s c o m Sign up to vote on this title o r d e r t h a t he m ig ht a t t a i n t o h i s f u l l p e r f e c t i o n . H e n ce , w h i l e Useful Not   h o l y s o u l i s s t i l l w i t h i n m a n ' s b o d y , i t i s i n c u m b e n tuseful on him t o t h e im im a g e o f t h e K in g i n t h e w o r l d . T h e re i s h e r e i n an e s o t e r i th o u g h t i n v o l v e d , n a m e l y , t h a t j u s t a s t h e c e l e s t i a l s tr e am f lo w

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The matter contained herein is officially issued through the Supreme Council of the A.M.O.R.C. All matters herein contained are strictly confi to dential to the member receiving and are imparted onlyonasthisantitle incident Sign up to vote membership. The ownership of, the legal title, an d th e rig ht of possession to Useful useful Lodge of  NotGrand this special discourse is and shall remain  in the Supreme A.M. A.M.O. O.R. R.C. C. an d it should be returned upon its request. The contents herein are to be used for the sole and exclusive information of the receiving

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THE KABALA UNVEILED SPECIAL DISCOURSE NUMBER NUM BER EIGHT

"R. Eleaz El eazar ar asked of R. R. Simeon Si meon how far in the heights the burn bu rn ing reaches. In reply R. R. Simeon said: said: 'Even as far as En En-S -Sof of end)— end) — the Infinit Infinite, e, where is the union union and consummation of al plete mystery. En-Sof cannot be known, known, nor how ho w it makes begin beg in end, end, just as as the zero zero number numb er produces prod uces beginn beg inning ing and en end. d. What beginning? This is the supernal Point, the beginning begin ning of al all, l, in 'Thought' 'Thought'. . And An d it it makes the end which whi ch is called 't 'the he end o matter' matter' (E (Ecc ccle les. s. XII, XII, 13 13). ). But beyond, there is 'no end*— nei tion nor light nor lamp; all the lights are dependent depend ent on it, it, bu cannot be reached. reached. This is a Supreme Will, mysteriou myste rious s above a teries. teries. It is Zero (' ('En En). ). Wh When en the supreme supre me Point and the Wor come ascend, they catclTno catclT no more than a scent of it....'" (Zoh (Z oh 314)

"R. Hiya Hi ya discoursed dis coursed on the words: words: Who coverest thyself with li with wit h a garmen gar ment, t, who stretchest out the heavens like a curtain (Ps. (P s. CIV, 2). Said Sa id Eel 'These words have been interpreted as When the Holy One was about to create the world He robed himsel primordial primordi al light and created th the e heavens. At first the light the right and the darkness at the left. left. What, then, then, did the do? do ? He merged the one into the other and from them formed the sham sh amaim aim (heaven (heavens) s) is compos com posed ed of esh and m a y i m ' (fire (fire and water right and and left ). He brought them together and harmonized harmo nized them them When they were united as one, one, He stretched them out like like a cur formed them into the letter v a u . From this letter the the light that 'curtain' 'curtain' became beca me 'c 'cur urta tain ins' s', , as it is written wri tten: : 'And 'And th thou ou make the tabernacle with ten curtains. curtains.' ' Seven firmaments are out and stored in the the supernal treasure-house, tre asure-house, as has been expl and over them is one firmament which has no colour and no place  world of cognition, and is outside the range contemplation; Sign up to of vote on this title though thoug h hidden, hidden, it diffuses diffuse s light lig ht to all and them th em each on  Usefulspeeds  Not useful fitting orbit. orbit. Beyond Beyon d that firmament knowled know ledge ge cannot penetrat man must close his mouth and not seek to reflect upon it. He w so reflect is turned tur ned backwards, for it passes our knowledge.

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PAGE NUM BE BER R EIGHT

stars and planets have been placed to direct the world in its pat And in both, those above and those below, the seventh se venth is the mos alted, with the exception of the eighth, which stands above and them all.

'"It is written: writ ten: 'Extol hi m that rideth ride th upon arab ar ab ot h* (P (Ps. LXVII Who Wh o is it that rides upon ar arab abot oth, h, and what is meant by araboth? arab oth? the seventh firmament, and it iscalled araboth (lit. mixtures) it is composed compose d of fire and water, from the the region reg ion of the South a the region of the North, being bei ng 'm 'mix ixed ed' ' from both these regions regions. . Araboth Arabot h is intrinsi intr insicially cially the synthesis synthes is of all other oth er firmaments, firmaments, forms intrin int rinsic sicall ally y the Supernal Super nal Chariot.'" Chari ot.'" (Zoha (Zohar, r, IV IV, , 67-69) 67-69) footnotes say that the seventh firmament is Hesed and the eighth Binah.

The passage explains a complex series of correspondences includin firmaments above and below, the ten curtains of the Tabernacle w like the temple are also above and a nd below, and the South Sout h and North and water.

R. Simeon Simeo n is commenti comme nting ng on the text from fr om Psalms Psal ms L X X VI , 3: "In Sa also is his tabernacle." tabernacl e." "He "H e said: 'When 'When God decide dec ided d to create world, He first produce pro duced d a flame of a scintilla scint illating ting la lamp mp. . He bl against spark, spark, causing darkness and fire, fire, and a nd produce prod uced d from the of the the abyss a certain drop which He joined with the flame, flame, and the two He created the world. The flame ascended ascende d an and d encircled encir cled with the Left, and the drop ascended ascend ed and encir en circled cled itself with wi th Right. Right. They then crossed and changed places, going goi ng up and down nately until until they were wer e closely interlocked, inter locked, and there issued fro  tween twee n them the m a full full wind. Then those two sides wer e onmade one, and Sign up were to vote this titleone, wind was set betwee bet ween n them the m and they were we re entwined entwi ned with wiNot thuseful one anoth  Useful  so there was harmony above and harmony harm ony below; below; the grade was firm established, the letter he was crowned crown ed with vau and vau with he, he ascended asce nded and was joined joine d in a perfec per fect t b o n d 1" (Zo Zoha har, r, I, 290 290

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PAG NUMBER NUM BER EIGHT

lights nor spirits nor souls, neither is there anyone who can g them. them. The longing of the nine illuminations illumina tions which whi ch are all cent the Thought— th the e latter being indeed indeed count counted ed as as one one of them— sue these Palaces at the time when they are stationed in the tho though they are not (even (even then) then) graspe gra sped d or known, nor are they by the highest effort of the mind mi nd or the thought. thought. All the myst faith are contained in those Palaces and all those lights which from the mystic supreme Thought are are called EN-SOF EN-SO F (Limitless). this point the lights reach and yet do not reach: this is beyon attainment of mind and thought. thought. When Whe n Thought illumines, illumines, though what source is not known, it is clothed and enveloped envel oped in Binah standing) standing) , and then further furthe r lights appear appea r and one is embraced embra ced w the other until all all are are intertwined. intertwined. The symbolism of of the the sacr sacr consists, then, in this. this. When Whe n the whole whol e ascends, one part par t is is the other othe r and its its elements shine through throu gh one another, so that a cend and the thought thou ght is is embrace embr aced d in in the limitless. The light which whic h the upward-striving upward-str iving thought is illumined is called E nn-So So from it all radiation proceeds and on it is based the whole of ence. (Z oh a r , I, 212-213 212-213) )

Even though human thought cannot attain the unknowable light of it is illumined by that undisclosed Thoug Thought. ht. It is then envelo understanding understandi ng or Binah, Binah, this being the aim of the mystic. mystic.

R. Isaac Isa ac and R. Judah Juda h were wer e studyin stu dying g the Torah, and R. R. Judah Juda h sai is written: writt en: 'Thus 'Thus saith God the Lord, he that creates create s the heaven stretcheth stre tcheth them th em forth, forth, he that spreads forth the earth, and tha comes out of it it, , he that giveth gi veth breath brea th unto the people peop le upon it spirit spi rit to th them em that walk wal k therein' (Is. XI, 5). 5). The first part par t Sign up to vote on this title verse refers re fers to the the Holy One,.bl One, .bless essed ed be He, He, in His operations operat ions as He 'createth 'createth the heavens' and continually continu ally at useful all times r Usefuland  Not them. them. The 'e 'ear arth th' ' here is an an allusion to the holy land which whi ch c tutes the 'bundle of life'; life'; and it is this earth ear th wh whic ich h 'gives 'gives s

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THE KABALA UNVEILED

PAGE

SPECIAL DISCOURSE NUMBE NU MBE R EIGHT

up its abode with him h im and crowns him, so that he becomes complet perfecte perf ected d on al all l sides; sides; he becomes worthy wort hy of the world wo rld to come beloved belo ved of the Holy One, One, blessed bles sed be He; He; of him h im Scripture Scriptur e says; says; cause my be belov loved ed ones to inherit inhe rit substance' (P (Pro rov. v. VIII, 21), th loved on ones es' ' being b eing those who have attained attain ed to the holy nesha nes hama mah. h. Judah remarked: 'If that be so, how can we understan under stand d the the verse account of the Flood: Flood: 'A 'All ll in whose who se nostrils no strils was the soul of the (ni nish shma ma th th-r -rua ua h) of life.. lif e...di .died' ed' (Gen (G en. . XII, 22)?' R. Isaac Isa ac repl 'This bears out what wha t I said. said. Among Amo ng the generation gener ation of the Flood was left that possess pos sessed ed the holy h oly ne nesh sham amah ah, , as, as, for instance, Eno Jered or any of the other righteous who by their merits could ha saved the the earth from destruction, and its inhabitants from being minated. Scripture Script ure thus tells us that 'a 'all ll those on dry land di that is to say say, , they had died d ied already and departed this world, world, none was left to shield shie ld the wor ld at that time. time. Observe that ruah, ruah, and neshamah nesha mah are an an ascending series of of grades. grades. The lowes them, them, n ef es h, has its source in the perennial peren nial celestial celestia l stream, stream, cannot exist permanentl perman ently y save with the help of ru a h, which whi ch abide tween fire and water. Ruah Ru ah , in its turn, turn, is sustain sus tained ed by ne nesh sh that higher grade above it, which is thus the source of both nef ru ah . When ruah receives its sustenance sustena nce from ne nesh sham am ah ah, , then nei ceives it in turn through thr ough ru ruah ah, , so that the three form a un it y. (Zoh (Z ohar ar, , II, 279-281 279- 281) )

SUMMARY: 1. 2.

3.

En-Sof, beginning begi nning, ,

and end are discussed. discusse d. Sign up to vote on this title



The ten curtains of the Tabernacle Taber nacle symbolize sym bolize the ten firmame firmame Useful Not useful   both above and below. below. Creati Cre ation on is expla exp laine ined d by the flame of a la lamp mp. .

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The matter contained herein is officially issued through the Supreme Council of the A.M.O.R.C. All matters herein contained are strictly confi to dential to the member receiving and are imparted only incident Sign up to vote onas thisan title membership. The ownership of, the legal title, and the r igh t of possession to useful  NotGrand this special discourse is and shall remain  in Useful the Supreme Lodge of A.M. A.M.O. O.R. R.C. C. and it should be returne d upon its request. The con tents herein are to be used for the sole and exclusive information of the receiving

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PA NUMBER NUM BER NINE

The following fo llowing passage from the Zohar uses the symbol of the bra "The Holy One, One, blessed bles sed be He, He, found it necessa nec essary ry to create al things in the world wor ld to ensure its permanence, so that there sho as it were, a brain with wit h many membranes membr anes encirc en circling ling it. it. The who is constructed construct ed on this principle, upper and lower lower, , from the fir mystic point up to the furthest furthest removed of all the stages stages. . The all coverings one to another another, , brain within brain and spirit wit spirit, so that one is a shell to another. The primal pri mal point is innermost innermos t light of of a tramslucency, tenuity, and purity purit y passing pass ing hension. The extens ext ension ion of that point poin t become bec omes s a 'palace 'palace' ' (Hek forms a vestment for that point with a radiance which is still able on account of its tr tran ansl sluc ucen ency cy. . The 'palac 'palace* e* which whi ch is the for that unknowable point is also a radiance which cannot be co hended, yet withal less subtle and translucent than the primal point. point. This 'p 'pal alac ace' e' extends into the primal Light, which is a ment fo for r it. it. From this point there is extension after extensio one forming a vestment to the other, being in the relation of m and brain to one another. another. Although Altho ugh at first first a vestment, each s becomes a brain to the next stage. stage. The same process takes plac so that on this model man in this world combines brain and shel spirit and body, all for the better bet ter or orde derin ring g of the world." worl d." 83-84)

The following is a brief brie f explanatio explan ation n of what wha t is meant by the st "Let "L et us us make man in our im ag e, after our lik l iken enes ess, s, i. i.e. e. partak pa rtak six directions, compounded compoun ded of all, all, after the the supernal superna l pattern, limbs arranged so as as to to suggest the esoteric esoter ic Wisdom, Wisdom, altogether altog ether ceptional cepti onal creature. 'Let 'L et us make mak e man': the wo word rd adam ada m (ma (man) imp male and fe femal male, e, created wholly through the supernal and holy w  'In our image, image, after our likeness': likenes s': the Sign twoup being bei ngon this combined, combine d, so to vote title should shou ld be unique uniqu e in the wo worl rld d and ruler over ove r all." all." (Zo Zoha har, r, I  Useful  Not useful

As to Adam, Adam, the Zohar says, says, "I "In n the heavenly Academy, however ish middah midd ah (m (man an of dimensions) were explained expl ained as 'o 'one ne whose whos e dim

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PAGE NUMBER NUM BER NINE

this world is a day of reckoning when the body and the soul in c tion have to give an account of their works. The soul soul afterward leaves him him, , and the body returns to the earth, earth, both bot h thus return their original s o u r c e ( Z o h a r , II, 20-21)

R. Jose is speaking on the following: following: "MOREOVER "MOREO VER THOU SHALT MAKE TABERNA TABE RNACLE CLE WITH WIT H TEN PIECES PIEC ES OF TAPEST TAP ESTRY RY (Ex. XXVI, XXVI, 1). 1). 'Here', 'Here', s 'again 'again we have symbolism symbol ism of the Unity, Unity, for the the Tabernacle Taberna cle was ma of many parts, and yet it says (v. 6), 6), 'and the tabernacl taber nacle e shall one'. one'. Now as the human body possesses posses ses many organs, organs, higher highe r and some internal and not visible, visible, others external and visible, and they all form f orm one one body, body, so also was it wi with th the Tabernacle: Tabernac le: all individual parts were formed in the pattern patter n of that that above, above, and they were all properly proper ly fitted together togeth er 't 'the he Tabernacle Taber nacle was one' the commandm comm andments ents of the the Torah the same is true: true: they the y are each an members and limbs in the myste m ystery ry above, above, and when they al all l unite whole, they all ascend into the one mystery. The mystery of the Tabernacle, which thus consists of members and limbs all ascendi the mystery of the heavenly heav enly Man, Man, is after the the pattern patte rn of the com ments of the Torah, which whic h ar are e ai ail l also in the mystery m ystery of Man, and Female, which, when whe n united, form one mystery myst ery of Man. And An d by breaking br eaking even one commandment, sullies it its s perfection, has ma as it were, the prototype protot ype of the Faith, for the commandme comm andments nts are and limbs after the likeness of man. man. Therefor Ther efore e all ascends in mystery of Unity. Unity. For the same reason is Israel called 'a uniqu nation'; natio n'; 'who 'who is like thy peopl peo ple e Israel, one na natio tion n on earth?' VII, VII, 23 23); ); 'Ye ar are e my fl floc ock, k, the flock of my pasture, ye are man XXXIV, 21)'

"R. Isaac happe hap pene ned d to be in the compa co mpany ny ofSign R. R.up to Eleazar, Eleaz and said sai d vote onar, this title 'Verily, the love o f man to the Holy One arises primari pr imarily ly out of Useful  Not useful  emotions emotio ns of the he ar t, for the heart is the source of the awaken awa ken love. love. This being bein g sc sc, , wh why y does it say also 'with 'with all thy soul', though there were two sources from whence love could emanate, th

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PAG NUMBER NUM BER NINE

lover of the Holy One One, , since he has has learnt how to make the 'e nation' itself serve the Holy One. One. Here is is a myster mys tery y entrus ent ruste te masters of exoteric exoteri c lo love ve. . All that the Holy One has made, bot and below, is for the purpose purpos e of manife man ifesti sting ng His Glory and to things serve hi m . ... It is the will wil l of the Holy One that men worship wors hip Him and walk in the way of truth that they may be rewa many benefits.'" (Zo Zoha har, r, IV IV, 60 60-6 -62) 2)

Good and and evil are discussed discus sed in another passage. "'Man was for two inclinations, the good and the evil evil, , one correspo corr espondin nding g t to o the other oth er to Fire. Fire. The wo word rd 'm 'man an' ' (a (ad dam am) ) indicates indica tes a combinat combin at male and female female. . The dust from which whi ch he was formed was that Holy Land, Land, of the Sanctuary. 'He 'H e breath bre athed ed in his nostrils nost rils the of life': life': this is is the holy hol y soul which whi ch derives from f rom the life a the man became a living s ou l' l': : he was provided prov ided with a holy sou the supernal 'living being' which whic h the earth eart h brough bro ught t fort forth. h. No as that holy soul is attached attach ed to a man, he is beloved belo ved of his M is guarded on all sides, he is marked mar ked out for good above and the holy divine presence presenc e rests upon hi him. m. But if he perverts h the divine presence leaves him, the super-soul does not cling t and from the side of the evil serpent a spirit arises which can only in a place whence when ce the heaven hea venly ly holiness holi ness has departed, and becomes defiled and his fl fles esh, h, his facial appearance appearanc e and his w being, being, is distorted. Observe that because be cause this 'living 'living so soul ul' ' therefore theref ore when the holy land absorbs it, it, it is called 'super-s 'super-s (ne nesh sham amah ah) ) ? it is is this which whi ch ascends and speaks before befor e holy Ki enters without witho ut le let t or hindran hind rance ce in all all gates, gates, and therefore there fore it 'speaki 'spe aking ng spirit spi rit'." '." (Z o h a r , V, 12)

am, "'We have learnt: "'We learnt: Man in in the Scripture has has four names— nam es— ad adam , Sign up to vote on this title en os h, ish— and the highes hig hest t of them the m is ad am .' Said R. Judah: Useful Not useful  brin it not written, writ ten, 'When 'When a man (ad am am) ) shall br ing g from you yo u an off (Lev (L ev. . I, 2), 2), and wh who o i is s i it t that require req uires s to br brin ing g a an n offeri off ering? ng? not a sinner?' R. Isaac replied: 'T 'The he offeri off ering ng is the ma mains instay tay

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PAGE NUMBER NUM BER NINE

the appea ap pearan rance ce of a man (a da m) upon it above' above' (Ezek. (Ezek. I, I, 26); 26); the 'ad am 1 indicates indicat es wholen who leness ess and complet com pletenes eness.'" s.'" (Zo ha r, V, 14-

"AND "AND THE THE LORD SPOKE UNTO MOSES IN THE WILDERNES WILDE RNESS S OF SINAI, IN OF MEETING, MEETING , ETC. R. Abba cited here the verse: verse: 'And 'And God create his own image, in the image imag e of God created crea ted he him', etc. (Gen (G en 'We have already a lready explained', explai ned', he said, said, 'that 'that wh when en the Holy One, b be H e , created create d man, man, He made ma de him in the image of the higher hig her and grad gr ades es, , so that he epitomised epitomi sed the whole, and his light shone for one end of the world wor ld to the other, other, and the the whole of creation cr eation fe him. him. It is necessary, neces sary, however, to look deeper deep er into this verse. since Scripture Scrip ture says 'And 'And God created creat ed man in his own im i m ag e ', why 'in the image of God created he him '? But what it signifies is foldness of grades grades, , of male and female comprised compr ised within the ma made him a duality of pr pros osop opa, a, so that he was complete in al all l and he contemplated in wisdom both what was above and what was b But once he sinned his prosopa (i (ima mage ge) ) diminished, wisd w isd om depart him, and he could survey only the affairs of his bo d y . He then offspring offspri ng partaking partaki ng both of the higher and of the lower nature, nature, world was not settled by either of them until until Ad Adam am begat be gat a son Seth Se th, , by wh whom om the the world worl d was made co mp le lete te. . Yet was not the the lowe finally completed, completed, nor was it firmly established establi shed until Abraham Abrah am a until Abraham took hold of it by the right hand as one upholds w right hand han d one wh who o is is falling. falling. Then came Isaac Isaac, , who seized seiz ed the by the left hand, hand, establish esta blishing ing it still more fi firm rmly ly. . When Jacob he held the world worl d by the the centre of the bo d y , uniting uniti ng the the two si whereby wher eby the world wor ld became firm and immovable. With all that it d take deep root until there were born the twelve tribes and their spring, spring, numbering numbe ring seventy soul souls. s. Nor yet was the world wor ld finally pleted until until Israel received the Torah Tor ah onSign Mount Sinai and  the up to vote on this title was set up. All worlds wo rlds were then finally estab e stablishe lished d and perfec Useful  Not useful  and higher highe r and and lower creatures were properly proper ly based. The Torah a Tabernacle Taberna cle thus havin g been established, the Holy One, One, blessed b lessed b desired desi red to take a muster, as it it were, of the the forces of the Tor

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THE KABALA UNVEILED SPECIAL DISCOURSE NUMBER NINE

SUMMARY:

1.

All created things from the first mystic mys tic point to the furt removed are are like coverings one to another. another. They are are compa to the brain and its its membrane, the membrane memb rane becomin bec oming g like another brain to the next stage.

2.

Man, ad a m, is made mad e after the supernal supe rnal pattern. patter n.

3.

Adam, and each eac h man, is a composit comp osite e of the heaven hea venly ly and eart

4.

The taberna tab ernacle cle and man are both made of many parts, parts, yet ea one, and ea each ch is part par t of the Unity. Unity.

5.

True love of the Holy One consists cons ists in giving givi ng Hi Him m all in in l

6.

Good and evil are discussed. discuss ed.

7.

Man is made in the image of the higher hig her and lower grades or sefiroth. sefiroth. The world worl d was finally completed when the Torah received recei ved on Mt Mt. . Sinai and the Tabernacle Tabern acle was set up up.


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The matter contained herein is officially issued through the Supreme Council of the A.M.O.R.C. All matters herein contained are strictly confidential to the member receiving and are imparted only as an incident to  Signaup voterigh on this membership. The ownership of, the legal title, ndtothe t oftitle possession possession to useful Lodge of this special discourse is and shall remain in Useful the Supreme  NotGrand A.M.O. A.M.O.R.C R.C.. an d it should be retur ned upon its request. The conten ts herein are to be used for the sole and exclusive information of the receiving

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THE KABALA UNVEILED SPECIAL DISCOURSE NUMBER NUM BER TEN

The colors in the following passage represent the attributes o Again, Again, it symbolizes the process of creation. creation.

"At the outset the decision of the King made a tracing in the effulgence, a lamp of scintillation, scintillation, and there issued within etrable recess of the mysterious limitless a shapeless nucleu in a rin ring, g, neither neithe r white nor black nor red nor green nor any all. al l. When he took measurements, he fashioned colours to show and within the lamp there issued a certain effluence from whic were imprinted below. below. The most mysterio m ysterious us Power enshrouded enshro uded limitless limitles s clave, as it it were, withou wit hout t cleaving cleav ing its void, void, remai unknowable until from the force of the strokes there shone for supernal and mysterious mysteri ous point. point. Beyond Beyon d that that point there is is no and therefor ther efore e it is called Reshith Reshit h (beginn (be ginning) ing), , the creative which whic h is the starting-point of all." all." (Zohar Zoh ar, , I, 63)

The shapeless nucleus is enclosed enclose d in in a ri ring ng. . The Power remai able until there shone forth a supernal supe rnal and mysteriou myst erious s point. above is is unknowable by whatever wha tever is below. below. The point is a kin vider between the unknowable and knowable knowable, , and it is is called b the creative utterance.

"It is written: And the intelligen intel ligent t shall shine like the brigh the fi firm rmam ament ent, , and they that turn many to righteousn righte ousness ess like for ever eve r and ever (Da Dan. n. X XII II, , 3). There Ther e was indeed inde ed a 'brightne (Zo Zoha har) r) . The Most Mysterious Myster ious struck st ruck its void, void, and caused thi shine. shine. This 'beginning' 'beginning' then extended, and made for itself itsel f for its honour honou r and glory. glory. There Ther e it sowed a sacred seed whic generate gener ate for the benefit bene fit of the universe, and to which whi ch may be the Scriptu Scri ptural ral words word s 't 'the he ho holy ly seed is the stock thereof'  (I Sign up to vote on this title Again there was Zo Zoha har, r, in in that it sowed a seed fo for r its glory, the silkwo si lkworm rm enclosed itself, itself, as it were, in a palace pala ce of its  Useful  Not useful duction ducti on which whi ch is both useful and beautiful. Thus by means of 'beginning' 'beginning' the Mysterio Myst erious us Unknown made this palace. This pal called Eloh El oh im and this doctrine doc trine is contained contain ed in the words,

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THE KABALA UNVEILED SPECIAL DISCOURSE NUMBER NUMBE R TEN

"The wo word rd Asher Ashe r (i (i.e .e. . the letters lett ers Al e ph , S h i n , Resh from fro m the beresh ber eshith ith) ) is anagra anagraro roma mati tica call lly y Rosh (head), the beginning beginni ng which from Reshi Res hith. th. So when the point and the temple were firmly est together, together, then bereshith combined the supernal Beginning Begin ning with W Afterwards the character of that temple was change changed, d, and it wa 'house 'house' ' (ba bavi vi th th) ) . The combina com binatio tion n of this with wit h the supernal supe rnal which is called rosh gives gives bere b ereshi shith, th, which is the name used so the house was unTnabited. When, however, it was sown with wit h seed it habitable, it was called El Eloh ohim im, , hidden hidd en and mysterious. The was hidden and withdrawn withd rawn so long long as the building was within wit hin and bring fo fort rth, h, and the house was extended only so fa far r as to fin the holy seed seed. . Before it had conceived and had extended suffic to be habitable, it was not called Elo hi m, but all was still in in the term Be Bere resh shit ith. h. After Afte r it had acquired the name of El Eloh oh brought forth forth offspring offsprin g from the seed that had been implanted

"What is this seed? It consists consist s of the graven grave n letters, letters, the sec source of the Torah, which issued issu ed from the first point. point. That sowed in the palace palac e certain cert ain three vowel-points, holem, sh shur ureg eg hi re q, which combined with wit h one another and formed one entity, t the Voice which whic h issued through their union. union. (The (T he vowel points points written or printed under the Hebrew Hebr ew letters letters to indicate vowels the wo word rd has. has. Vowels in some Gnostic Gnosti c systems were thoug be esoteric, possibly even sacred sacred, , especially A, I, and 0. 0.) Voice issued issued, , there issued with it its mate which comprises comprises al letters; letters; hence it is is written wri tten Eth hashamm has hammaim aim (t (the he heavens), to Voice and its mate. mate. This voice, voice, indicated by the word wor d 'h 'hea eave ve second Ehyeh of the the sacred sacre d name, name, the Zohar which whi ch includes includ es all l and colours, in this manner. manner. Up to this point poi nt the words wor ds 'T 'The he God the Lor Lord' d' (Yhvh Elohenu Elohe nu Yh Yhvh vh ) represent three grades corres to this deep mystery myster y of bereshith beresh ith bara El oh Beres hithrepre Sign upim to . voteBereshith on this title the mysterious source source from from w h i c h t h e whole wholeUseful expanded. expanded. Elohim Not useful   the force force which sustains all below. below. The words eth hashamma hash ammaim im that the two latter lat ter are on no account accou nt to be separated, separate d, and ar and female female together. together. The word wor d eth consists of of the letters alep

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THE KABALA UNVEILED SPECIAL DISCOURSE NUMBER NUM BER TEN

of creative creative force force from a primal point. point. Here has been bee n inscrib mystery myster y of the name of forty-two lette letters. rs.

“And the intell int ellige igent nt shall shine (D (Dan an. . XII, XII, 3). 3). This Thi s 'shining sponds to the movement given by the accents and notes to the l and vowel-points which pay obeisance to them and march after t troops behind behi nd their kings. kings. The letters being the body and th points the animating spirit, spirit, together togethe r they keep ke ep step with the and come come to a halt with them. them. When Whe n the chanting of the notes forward forward, , the letters with their vowel-points march behind behi nd the when it stops they also stop. stop. So here: here: 't 'the he intelligent' cor to the letters and the the vowel-points; 't 'the he brightness' brightne ss' to the 'the 't he firmament' to the flow of of th the e chant chan t through the succes su ccessio sio notes; while whi le 'they 'they that turn to righteousness' correspond corre spond to notes, which stop the march of the words and bring out clearly sense. sense. These Thes e 'cause 'cause to shine' shine' letters lette rs and vowels, so that th flow together toget her in in their own mystical manner mann er through secret path this impetus the whole who le was extended. Again, the words word s 'and 'and gent shall shine as the brightness of the firmament' may be r to t „ . e pillars and sockets of the 'celestia 'celestial l palenguin' (apir 'wise 'wise and intelligent* are the supernal pillars pil lars and sockets, sockets, ponder with wit h understanding unders tanding all things needful for the upholding palace. palace. This use of the term 'intell 'intelligen igent' t' (ma mask skili ilim) m) has it in the passage: passa ge: 'Blessed is he that consi co nsider deret etE E (ma mas s ki l ) the X L I , 2). 'They 'They will wil l shine', for if they do not shine and give they cannot we well ll consider con sider and ponder pond er the needs of the palace. brightness of the firmament', firmament', namely, namely, of that firmament which upon those 'intelligent* 'intelligent* we have mentioned, mentione d, and of which whi ch it i 'And over the head of the Hayyah there was the likeness of a f like the colou col our r of the te terr rrib ible le ice' ice' (Ezek. (Ezek. I, 22). 'The 'T he  bri to vote on this title also is that which whi ch illumines il lumines the Torah, and Sign which whiup ch illumines illu mines of the Ha yy ah , those heads being bei ng the 'intelligent', who shine  Useful  Not useful ually and ever contemplate conte mplate the 'firmament'; 'firmament'; and the light wh therefrom, therefrom, to wit, the light of the the Torah which whic h radiates perpe

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NUMBER NUM BER TEN

film detached detache d itself from the refuse, like like the film which whi ch rem the top of boiling boili ng broth when whe n the froth has has been skimmed off three time times. s. When Tohu had thus thus been sifted and purified, th from it it 'a great and strong wind win d rending the mountains mountain s and pieces the ro rock ck s’ s’, , like that which w hich Elijah saw (I Kings XI XIX, X, Similarly Bohu was sifted and purified, and there issued from quake, as with wit h Elijah. Then what wha t we call 'da 'da rk ne ss ' was sift there was containe cont ained d in it fire fire, , just as to Elijah Eli jah there appea the earthqua eart hquake ke fire'. fire'. When Wh en wh what at we call 'spirit 'spirit' ' was sifted, contained conta ined in it a s ti ll , small voice. voice. Tohu Toh u i is s a place whic colour and no form, form, and the esoteric esote ric principl prin ciple e of 'fo form rm' ' does to it it. . It seems for a moment mom ent to have a fo form rm, , but bu t when whe n look it has no form. form. Ever Ev eryt ythi hing ng has a 've st me nt ' except exc ept t h i s . other hand, has shape and form, namely, stones immersed in th of To hu , but sometimes somet imes emer e mergin ging g from the chasm in which whi ch they and drawing therefrom ther efrom sustenance for the world. world. Through the their vestment they draw sustenance su stenance from above to below, below, and from below belo w abov ab ov e, and there fore they are hollow hol low and strong. are suspended suspen ded in the expanse; that is to say say, , sometimes sometim es they suspende susp ended d in the expanse expans e wh when en they rise out of the the chasm, chasm, and times they are hidden, to wit, on the 'd 'day ay of cloud', cloud', when wh en th waters from the abyss abyss to supply therewith therewi th T o h u , for for then ther joy that Tohu Toh u has spread spr ead in the universe. univers e. 'Dar 'D arkn knes ess' s' is a fire, fire, strong stron g in color. There Ther e is is a red fire fi re , strong str ong in visibi visi bi a yellow yello w fire, fire, strong in shape; shape; and a white whi te fi fire re, , the colour cludes all. all. 'Darkness' 'Darkness' is the strong str ongest est of all fires, fires, and which took hold of T o h u . 'Darkn 'Darkness ess' ' is fire, fire, but fire is not save sav e wh when en it ta take kes s ho hold ld of Tohu. Toh u. The Th e sy symb mbol ol for th this is i is, s, 'h were dim so that he could not se see, e, and he called Esau, et c. XXVII, 1). 1). Here, too, 'the 'the count cou nten enanc ance e of the evil one was d up to vote on thisfire titlee is cal because becau se it countenan co untenanced ced the evil on one. e. Sign Hence this fir Usefulhold ness' ness' beca b ecause use it rested upon upo n Tohu and  took ofuseful it; this i it;  Not inner me meani aning ng of the words, 'and 'and darkness darkn ess on the face of the 'Spi 'S pirit rit' ' is the voice which whi ch rests on Bo h u , and grasps it and

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being bein g fo four ur, , are resolvable into twelve. Here, Here, to too, o, is the gr of twelve letters which was transmitted to Elijah in the cave. (Zoh (Z ohar ar, , I, 66-68) SUMMARY:

To give an an adequate summary of this discourse discourse would woul d be imposs imposs explains expla ins the creation crea tion and the point, the seed, seed, the brightness bright ness and gives an example exampl e of kabali kab alisti stic c anagrams. It uses the utt letter symbolism. symbolism. Snow and water wat er produce slime slime. . Fire beat o produced produce d a refuse and the slime became ch chao aos. s. Tohu is chaos Bohu Boh u is formlessness. Darkness is fir fire, e, but fire is not dark cept when it takes hold of chaos.


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The matter contained herein is officially issued through the Supreme Council of the A.M.O.R.C. All matters herein contained are strictly confidential to the member receiving and are imparted only as an incident  to Sign up to vote on this title membership. The ownership of, of, the legal title, and the ri gh t of possession possession to this special discourse is and shall remain  in the Supreme Useful useful Lodge of  NotGrand A.M.O. A.M.O.R.C R.C.. and an d it should be returne d upon its request. The contents cont ents herein are to be used for the sole and exclusive information of the receiving Rosicrucian member and not otherwise. Any other use or attempted use,

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THE KABALA UNVEILED SPECIAL DISCOURSE NUMBER NUMB ER ELEVEN

Continuing Conti nuing the previous discourse, the Zohar is is explaining cre

"AND GOD SAID SAID, , LET L ET THERE BE LIGHT: AND THERE WAS LIGHT. LIGHT. From Fr om point we can begin to discover hidden things relating to the of the wor world ld in detail. detail. For up to this point the Creation has described in genera general, l, and lower down the general description i peated, so that we have a combination of general-particular-ge to this point the whole was suspended in the void in direct de on the limitless. When, however, energy ene rgy had been extended exten ded thr supernal super nal palace alluded allud ed to in in the name Elo hi him, m, the term 's 'say ay used use d in con connec nection tion with it, it, in the wor wordi di ’And God sa id '. For which is beyond beyo nd no detail 's 'say ayin ing' g' is ascribed ascribed; ; fo for r although t bereshith is a creative utterance (ma maam amar ar), ), the actua actual l words are not used in in connection connec tion wit with h it it. This expression express ion 'a 'and nd sa (va vayo yome mer) r) opens the door to to inqui inquiry ry and unders understandi tanding. ng. We def 'saying' 'say ing' as an ene energy rgy that was culled, as it were, in silence mystic limitless limitless through the mystic power of thought. thought. Hence said' sai d' means that now the the above-me abo ve-mentio ntioned ned palace generated gener ated from holy seed with whi which ch it was pregnant. While it brou brought ght forth lence, len ce, that which it bore was heard without. That which bore silence without with out making makin g a soun sound, d, but whe when n that issued issue d from it issue, iss ue, it beca became me a voice whi which ch was heard hear d without, to wit, 'L li gh ght. t.’ ’ Wha Whatev tever er issued came forth under this category. category. The (le let t there be be) indicates that the union of the Father and Moth bolized by th the e lett letters ers Yod He became be came now a starting-point (sym by the second Yo d) for further extension. extension.

"LIGHT, "LIGHT, AND THERE WAS LIGHT. LIGHT. These words imply impl y that there had been li ligh ght. t. The word, word, awr (light), contains in itself a hidde  cance. canc e. The expansive expan sive force pro proceed ceeding ing Sign from hidden hidd en recesse up tothe vote on this title secret supernal ether opened a path and produced from itself a Useful  Not useful  less) ous point (or, rather, the En Sof (Limit (Limitless) clave its own disclose disc losed d this poi point nt), ), Y o d . Whe When n this expanded, expanded, that whi which ch was the myst mysterious erious AWIR AW IR (e (eth ther er) ) was found to be AW AWR R (light). (light ). When

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The Kabala Unveiled by Frater Temporator, Scribe

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