We can, objectively considered, speak of a "Fall" of the soul of the primeval light-man, only by over-emphasizing the moral factor. The soul, certainly, has sinned against itself, frivolously sacrificing its orig-inal blissful and peaceful state - but not against God in the sense of offending any provision of His in its passional enterprise, for such a prohibition, at least according to the doctrine we have received, was not issued. True, pious tradition has handed down to us the com-mand of God to the first man, not to eat of the tree of the "know-ledge of good and evil"; but we must remember that we are here dealing with a secondary and already earthly event, and with human beings who had with God's own creative aid been generated out of the knowledge of matter by the soul; if God really set them this test, He undoubtedly knew beforehand how it would turn out, and the only obscurity lies in the question, why He did not refrain from is-sueing a prohibition which, being disobeyed, would simply add to the malicious joy of His angelic host, whose attitude to man was most unfavourable. But the expression "good and evil" is a recognized and admitted gloss upon the text, and what we are really dealing with is knowledge, which has as its consequence not the abil-ity to distinguish between good and evil, but rather death itself; so that we need scarcely doubt that the "prohibition" too is a well-meant but not very pertinent addition of the same kind.
Everything speaks for such an explanation; but principally the fact that God was not incensed at the yearning behaviour of the soul, did not expel it nor add any punishment to the measure of suffering which it voluntarily drew upon itself and which indeed was outweighed by the might of its desire. It is even clear that He was seized if not by understanding at least by pity, when he saw the passion of the soul. Unsummoned and straightway He came to its aid, and took a hand personally in the struggles of the soul to know matter in love, by making the world of form and death issue from it, that the soul may take its pleasure thereupon; and certainly this was an attitude of God in which pity and understanding are scarcely to be distin-guished from one another.
Of sin in the sense of an offence to God and his expressed will we can scarcely speak in this connection, especially when we consider the peculiar immediacy of God's relation with the being which sprang from this mingling of soul and matter: this human being of whom the angels were unmistakably and with good reason jealous from the very first. It made a profound impression on Joseph, when old Eliezer told him of these matters, speaking of them just as we read them to-day in the Hebrew commentaries upon early history. Had not God, they say, held His tongue and wisely kept silence upon the fact that not only righteous but also evil things would pro-ceed from man, the creation of man would certainly not have been permitted by the "kingdom of the stern" The words give us an extraordinary insight into the situation. They show, above all, that "sterness" was not so much the property of God Himself as of His entourage, upon whom He seems to have been dependent, in a cer-tain, if of course not decisive way, for He preferred not to tell them what was going on, out of fear lest they make Him difficulties, and only revealed some things and kept others to Himself. But does not this indicate that He was interested in the creation of the world. Rather than that He opposed it? So that if the soul was not directly provoked by God to its enterprise, at least it did not act against His will, but only against the angels' - and their somewhat less than friendly attitude towards man is clear from the beginning. The creation by God of that living world of that living world of good and evil, the inter-est He displayed in it, appeared to them in the light of a majestic caprice; it piqued them, indeed, for they saw in it, probably with some justice, a certain disgust with their own psalm-chanting purity. Astonished and reproachful questions, such as: "What is man, O Lord, that Thou art mindful of him ?"are forever on their lips; and God answers indulgently, benevolently, evasively, sometimes with irritation and in a sense distinctly mortifying to their pride. The fall of Shemmael, a very great prince among the angels, having twelve pairs of wings whereas the seraphim and sacred beasts had only six apiece, is not very easy to explain, but its immediate cause must have been these dissensions; so old Eliezer taught - the lad drank it in with strained attention. It had always been Shemmael who stirred up the other angels against man, or rather against God's sympathy for him, and when one day commanded the heavenly hosts to fall down before Adam, on account of his understanding and because he could call all things by their names, they did indeed comply with the order, some scowlingly, others with ill-concealed smiles - all but Shemmael, who did not do it. He declared, with a candour born of his wrathfulness, that it was ridiculous for beings created of the efful-gence of glory to bow down before those made out of the dust of the earth. And thereupon took place his fall - Eliezer described it by
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saying that it looked from a distance like a falling star. The other angels must have been well frightened by this event, which caused them to behave ever afterwards with great discretion on the subject of man; but it is plain that whatever sinfulness got the upper hand on earth, as in Sodom and Gomarrah and at the time of the flood, there was rejoicing among the angels and corresponding embarrass-ment to the creator, who found His hand forced to scourge the of-fenders, though less of His own desire than under moral pressure from the heavenly host. But let us now consider once more, in the light of the forgoing, the matter of the "second emissary" of the spirit, and whether he is really sent to effect the dissolution of the ma-terial world by setting free the soul and bringing it back home.
It is possible to argue this is not God's meaning, and that the spirit was not, in fact, sent down expressly after the soul in order to act the part of grave-digger to the world of forms created by it with God's connivance. The mystery is perhaps a different one, residing in that part of the doctrine which says that the "second emissary" was no other than the first light-man
Sent out anew against evil. We have long known that these mysteries deal very freely with the tenses, and may quite readily use the past with reference to the future. It is pos-sible that the saying, soul and spirit were one really means that they are sometimes to become one. This seems more tenable in that the spirit is of its nature and essentially the principle of the future, and represents the It will be, It is to be; whereas the goodness of the form-bound soul has reference to the past and the holy It was. It re-mains controversial, which is life and which death; since both, the soul involved with nature and the spirit detached from the world, the principle of the past and the principle of the future, claim, each in its own way, to be the water of life, and each accuses the other of dealings with death. Neither quite wrongly, since neither nature without spirit nor spirit without nature can truly be called life. But the mystery, and the unexpressed hope of God, lie in their union, in the genuine penetration of the spirit into the world of the soul, in the inter-penetration of both principles, in a hallowing of the one through the other which should bring about a present humanity blessed with blessing from heaven above and from the depths beneath.
Such then might be considered the ultimate meaning and hidden potentiality of the doctrine - though even so there must linger a strong element of doubt whether the bearing of the spirit, self-betraying and subservient as we have described it to be, out of all too sensitive reluctance to be considered to be the principle of death, is cal-culated to lead to the goal in view. Let him lend all his wit to the dumb passion of the soul; let him celebrate the grave, hail the past as life's unique source, and confess himself the malicious zealot and murderously life-enslaving will; whatever he says he remains that
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which he is, the warning emissary, the principle of contradiction, umbrage and dispersal, which stirs up emotions of disquiet and exceptional wretchedness in the breast of one single man among the blithely agreeing and accepting host, drives him forth out of the gates of the past and the known into the uncertain and the adventurous, and makes him like unto the stone which by detaching itself and rolling, is destined to set up an ever-increasing rolling and sequence of events, of which no man can see the end."
Then did Alizzed the scribe and the othe man, repair for repast, and it was at this point that Zed Aliz Zed drew the attention of the scribe to the following twist of the kaleidoscope.
Zolar 1988 Edition
"...The ancient races preserved the remembrance of a primitive book, written in hieroglyphs by Sages of the earliest epoch of our world. It was simplified and vulgarized in later days, and its symbols furnished letters to the art of writing, characters to the word, and the signs to all true philosophy.
This book was attributed by the Hebrews to Enoch, seventh master of the world after Adam; by the Egyptians to Hermes; and by the Greeks to Cadmus, the mysterious builder of the Holy City. This book was the symbolical summary of all primitive tradition, called subsequently Kabbalah, meaning "reception"
"... In this sense, the Kabbalah had no beginning except as the world itself had a beginning, and man himself had a beginning, for the divine wisdom is Eternal in the heavens.
"...Wherever we look, apart from the ordinary historical records, we find this inner teaching has existed.
We see it hidden in the ancient writings of South America, in the temples and on the stones and monuments of Egypt, in sacred writings the world over, in Sanskrit, in Greek, in Latin, and in Chinese. It is found in any sacred writing which is truly sacred, one which is capable of teaching Truth to man. In the Vedas it looms large; it is to be found upon the papyri of the Priests of Egypt, on the stones of Assyria and Babylon, in the writings of the ancient Persians and Sassians, and in all countries and in all climes. In Peru and in other parts of America, in China, in Japan, and throughout Asia, Africa, Europe, and Australia, everywhere traces of this great ancient wisdom are found.
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It is however, sufficient to know that the Kabbalistic works date back considerably. The date can be placed to the doctrines of the ancient Egyptians, and it may be said that in the opinion of many students, the Kabbalistic teachings were undoubtably of Egyptian and Chaldaic origin..."
"...Hence, the student is reminded that the study of Kabbalah is not exclusively a Jewish work, but the work of ancient students of the Occult, whose ideas are beyond the reach of sectarian differences.
The history of books is not important after all; it is "The Thing-in-Itself" which matters to the truth seeker. Let us, then, leave these dates and data, for the history of the Kabbalah has not yet been, nor ever will be, written by any scholar whose knowledge is in his head only.
Alizzed said Black iz White Yon scribe writ White is Black.
" It is easy to give an explanation of the meaning of the word itself, for its root is Kbl, which means "to receive;"
Hence the Kabbalah is the "received" doctrine. It is the esoteric side of the scriptures of the doctrine of the eye - the inner truth as opposed to the outer form. There is, however, no Book of the Kabbalah, no manuscript called "The Kabbalah"; but many manuscripts and books were written based upon the Kabbilistic knowledge, and these different works are known collectively as the Kabbalah. They are, however, merely
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opinions and statements embodying the ideas of the Hidden Wisdom."
"...We have to remember , however, when entering upon a study of the Kabbalah, that it is to be viewed in three ways: historically, as regards the documents, etc; in reference to the Kabbalistic methods of teaching and unveiling the mysteries hidden in the scriptures; and finally, as the Kabbalah, the wisdom itself, or Spirit, Soul, and Body."
It is well to remember these distinctions and to realize the differ-ence between the Kabbilistic wisdom, the means of production, and the product or appearance. The Kabbalah, then viewed from this point of view, is not a book as so often thought, just as the Occult teaching, the Secret Doctrine, is not a book, even though The Secret Doctrine happens to be the name of a book containing many of its teachings."
Alizzed could not but think a t, when writing the word though
"...Hitherto nothing definite has been settled as to the origin of the Kabbalah. As regards the documentary evidence, there are few historical facts of an exact kind upon which the intellectual writers could fall back; hence many have been driven into the realms of surmise and opinion"
All seem to forget that the Kabbalah itself, being the expression of
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Cosmic Truth, can have had no actual beginning, but must be as eternal as Truth itself !
It is reasonable to suppose and many other occultists who have an excellent knowledge of the past declare, that there were always some great ones upon earth with a knowledge of the Secret wisdom or Kabbala. There were, indeed always men who knew of these doctrines, and they were constantly giving them out to the world in different lands at different epochs as required - sometimes in one form and at other times in another, but ever it was the same Truth. Veiled in the teachings of the Kabbalah or the vehicle for the Divine Wisdom, it is eternal, for it is the means of manifesting the knowledge stored up in the memory of Nature."
"...The tradition in question rests on the one dogma of Magic: "The visible is for us the proportional measure of the invisible." Now the ancients, observing that equilibrium is the universal law in physics and follows the apparent opposition of two forces, argued from physical to metaphysical equilibrium. They maintained that in the /
First Living and Active Cause there must be recognised two proper-ties which are necessary one to another."
"...The Kabbalist's task is to unravel this hidden meaning through methods handed down by tradition. The verities thus gathered are in accord with the principles established by the founders. But who were these founders? History and legend disagree on this point. In Kabbalistic writings we read God Himself revealed the Kabbalah to mankind in Biblical times."
According to tradition, writ the scribe
"Adam received a Kabbalistic book from the angel Raziel; and through this wisdom he was enabled to overcome the grief of his fall and to regain dignity. The Book of Raziel was handed down to Solomon, who by its power subdued earth and hell.
The book Yetzirah is attributed to Abraham; but the prevalent Jewish opinion is that on Sinai, Moses received the key of how to interpret mystically the scriptures. A cosmogony based upon letters existed in Israel 150 years before
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our Christian era. It is also likely that the Hebrew priesthood heeded oral traditions, as did the priests of other nations. Empirical lore lived besides the scriptures, for Esdras refers to the revelation made to Moses by God: "These words thou shalt declare and these thou shalt hide ..." (Exodus II, 14:5 - 6)
Remnants of so venerable an age are evident in the numerous works of the Kabbalah. Many of its ideas are latent in the apocalyptic texts written in the first and second century of our era. Yet the origin of a well-defined Kabbalistic doctrine must be placed in eternity.
Supreme intelligence is of necessity reasonable. God may only be an hypothesis, But he is an hypothesis imposed by good sense on true human reason."
The He az in She, That iz God said Zed Aliz. The far yonder scribe writ, The She az in He, That iz God
" Necessity, liberty, and reason - these are the great supreme Triad. Fatality, will, and power-such is the divine Triad.
Fatality is the inevitable sequence of causes and effects in their determined order. Will is the directing faculty of intelligent forces for the conciliation of freedom with the necessity of life. Power is the wise application of will which enlists fatality in the accomplishment of the desires. The forces of nature are at the disposal of those who know how to control them."
"...In the Kabbalah of the Hebrews, the Sun represents the angel of light; the Moon, the angel of aspirations and dreams; Mars the destroying angel; Venus, the angel of love; Mercury, the angel of progress; Jupiter, the angel of power; and Saturn, the angel of the wilderness. Infancy is dedicated to the Sun, Childhood to the Moon, Youth to Mars and Venus, Manhood to Mercury, Maturity to Jupiter, and Old Age to Saturn.
The seven colours of the prism, and the seven musical notes, correspond also to the seven planets of the ancients - they are the seven chords of the human lyre"
The scribe noted that the word lyre, rhymed with higher, and other sounds of the mouth.
Taking advantage of this moment of a stillness Zed Aliz Zed, quick az you like, set off, to there and back. And, before you did but know it, had returned with certain recaps, from within the without of the Kaleidoscope.
"It seems, that this archaic land, sacred since time began - the creation and habitation of the gods - was originally conceived of as a geometric concept exactly seven terrestrial degrees in length."
The scribe writ the sacred land of Egypt
Page 176 Minus diagram. " Light rays entering a raindrop (above) and leaving (below). Notice how they crowd around ray seven. Here is where the rainbow will appear."
Page17 Chapter 9 8 " And God spake unto Noah, and to his sons with him, saying, 9 And I behold, I establish my covenent with you, and with your seed after you;
10 And with every living creature that is with you, of the fowl, of the cattle, and of every beast of the earth with you; from all that go out of the ark, to every beast of the earth.
11 And I will establish my cove-nant with you; neither shall all flesh be cut off any more by the waters of a flood; neither shall there any more be a flood to destroy the earth.
12 And God said, this is the token of the covenant I make with you and every li-ving creature that is with you for
13 I do set my bow in the cloud, and it shall be for a cove-nant between me and the earth, that the bow shall be seen in the cloud:
15 And I will remember my cove-nant, which is between me and you and every living creature of all flesh; and the waters shall no more become a flood to destroy all flesh.
16 And the bow shall be in the cloud; and I will look upon it, That I may remember the everlasting covenant between God and every living creature of all flesh that is upon the earth.
17 And God said unto Noah, This is the token of the covenant, which I have established between me and all flesh that is upon the earth."
The Arc of the Covenant , said Zed Aliz.
53 + 37 = 90
3 Now Israel loved Joseph more than all his children, because he was the son of his old age: and he made him a coat of many colours.
"...colour The sensation produced when light of different wavelengths falls on the human eye. Although the visible spectrum covers a continuously vary-ing range of colours from red to vio-let it is usually split into seven colours (the visible spectrum)"
Number of letters in word.
Red Orange Yellow Green Blue Indigo Violet 3 6 6 5 4 6 6 3 + 6 + 6 + 5 + 4 + 6 + 6 = 36 3 + 6 = 9 3 x 6 x 6 x 5 x 4 x 6 x 6 18 x 6 108 x 5 540 x 4 2160 x 6 12960 x 6 77760
Geddes and Grosset 1999. Introduction.
2 + 5 = 7 2 + 5 = 10 B.C.1490 1 x 4 x 9 = 36 1 + 4 + 9 =14
1 x 5 x 9 = 45 4 + 5 = 9
8 "And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years"
9 "Then shalt thou cause the trum-pet of the jubile to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land"
21 Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I for-give him? Till seven times?
22 Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven.".
You see that grub, scribe said Zed Aliz, referring to the caterpillar that became mother moth. That I do, said the very far yonder scribe, speaking from just that bit further away than the nearest horizon. Well said Alizzed did you know that at any given moment that I, after due process can become a fully fledged cabbage white.
Am I thy pupil writ the scribe, rubbing out from in, that I, of the eye that offends.
After the uncrossing of the moat Zed Aliz Zed and wah scribe returned, to just the reight return of the beaten track.
Zolar 1988 Edition
"...Words unconfirmed by acts are only idle words."
"...Hence, in either vice or virtue, there is no utterance for which we are not responsible. Above all else there are no indifferent acts. Curses and blessings invariably produce their consequences. Every action whatever its nature ,whether inspired by love or hate, has its effects analgous to its motives and its extent and direction."
"...The closer the bonds which unite two persons, the more terrible the consequences of hatred between them. To pardon is never a crime, but to curse is always a danger and an evil.
Reason has been given to all men, but all do not know how to make use of it. It is a science to be aquired. Liberty is offered to all, but not all men are free . It is a right that must be earned. We attain nothing without more than one effort. The destiny of man is to be enriched by his own earnings."
Modes Of Interpretation
"... The different methods are as follows:
1. The key to the scriptures is in the meaning of the Hebrew letters themselves (see Appendix), in addition to their meaning collectively. Each letter has many meanings according to the plane of mani-festation from the human and man's surroundings to the Cosmic and its surroundings. It is sufficient to say that they constitute a veritable mine of great wisdom and are collectively the true key to the Scriptures.
2. Each of the Hebrew letters has in common with the letters of many other languages, notably the Greek, a numerical value. These values are often written down in place of the letters of a word which they represent. This then constitutes the numerical value of that word. From this method, wonderful teachings can be derived, especially with the aid of one who has had experience in Kabbalistic studies. It
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" is called Gntria or Gematria (a synonym for the Greek word Grammeteia), which means literally "the amounting to" Words of similar values are used to explain the deep truths hidden in the combinations of letters which are called words.
3. The third method is called Temura, which means "to change" and is called "permutation" by Christian Kabbalists. This is an anagrammatical method in which the letters of a word are changed about in order to form another word, or at times reversed, as the case maybe; in this way many mysteries are brought to light.
4. Notariquon is a method in which the initials of words are taken to form other words. The simplest example is of the Chochmah Nestirah, which means the "hidden wisdom". The answer is shown us by the teacher who points to its initial letters from the word Ngh and Chn, the former referring to rest (Pralaya) and the latter to grace. Yet both are symbols showing the results of a study of the hidden wisdom or Chochmah Nestirah. Such study is supposed to bring grace, lead to rest, and to the ultimate perfection of man. In a sense this is the human condition of Pralaya, the condition of Heaven upon
Earth. The true meaning of Notariquon is simply "quick writing" or "shorthand"
5. Finally there are the Four ways of interpreting the Sacred Scriptures."
"...The four ways of reading the Sacred Scriptures according to Kabbalists, as mentioned in the Book of Zohar, are
First the Psht, or Pshat, is the plain or simple literal rendering of the superficial knowledge which anyone may read. The second method is called Rmz, or Ramez, literally, "a hint", and is intended for students who are developing their intellect and who do not wish to be taught by those who see only the literal meaning. The third, Drsh, or Darash, is the inferential method of reading, in which the eye of intuition (the eye of the Spirit) is opened. Then man transcends far above the lower mind and far beyond the intellectual reasoning of the brain consciousness, as is well known to all Occult students. Finally, there is the fourth and most important method, called Sud, or Sod, literally, "secret."
Sodem and Gomarrah said Zed Aliz you shall a secret find.
"This method is taught by initiates to their beloved disciples only. They are careful to whom they divulge this, the deepest of mysteries, Knowing that "Those who hunt what the gods hide have trouble for their pay."
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"The four ways of reading the Sacred Scriptures correspond to the Four Initiations of Life - the lessons which man has to learn whilst passing through the experiences of the physical, emotional, mental and higher planes. These experiences have to be gained chiefly while in the dense physical body. The man who has mastered all these four ways and who has passed The initiations of Earth, Water, Air, and Fire rises above them and becomes a Pure One (Tahar)"
On the nod from Alizzed the scribe writ, Tahar, then Rahat, Ahrat and finally rah, az in hurrah.
So it goes writ the scribe, sending a wishing or three, on the wind. "It is curious to note that the same teachings are in the Sanskrit, for in that wonderful language the word Tahar or Arhat means a "Perfected One", Mahatma-a, or Master."
Tis curious that that should be found curious said the Zed Aliz
"A Master is one who has passed these four initations, but this does not mean that he has merely learned to read the Sacred Scrip-tures as written upon paper. There are other scriptures, the scriptures formed in the hearts of men, as well as in the Mind of God. Those who would be perfect have to learn to read these "Sacred Scriptures" in the four manners corresponding to Pshar, Ramaz, Darash, and Sud.
This then is the goal set before us; this is the Law: Be Perfect, even as the Father in Heaven is perfect." By conquering all the worlds, by experiencing all things, by reading the Sacred Books, whether in the hearts of men, or whether in the records of man or nature, we rise above the necessity for earthly lessons and become free from our bonds, perfect masters of the arts and crafts. Thus viewing life, the Kabbalist attains to Paradise. The secret is hidden in the four words Pshat, Ramaz, Darash and Sud -the initials of which yield Prds (Paradise).
What is Paradise? Is it a beautiful Garden of Eden, or a materia-listic heaven Paradise or Nirvana is a state of consciousness, a condition, in which man becomes all that there is and in which he feels himself to be at one with all that exists. He is at one with God and man and henceforth has no further lessons to learn upon earth. He has attained the Goal set before humanity. He may then pass on to higher realms and enter a new order of beings. He may remain to help in the great work on earth-to uplift and benefit his younger brothers"
And sisters, writ the scribe, just like that. "All this is hidden in the words Pshat, Ramaz, Darash, and Sud. As man progresses through the different experiences of life and passes the initiations represented by these four words (the Four Ways), he
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extracts from each the essence of spirit and adds it to his store of experience."