The Enchanted Initiate
A Journal of Traditional Symbolism, Hermeticism & the Occult Sciences

Kabalah, Kether & Ain Soph in Kabbalah, Numerology

Unveiling the Mystical Connections

Foundational Monograph
Sources Consulted:Éliphas Lévi, Transcendental Magic (1856 / 1896 trans.) · Manly P. Hall, The Secret Teachings of All Ages (1928) · Arthur Edward Waite, The Pictorial Key to the Tarot (1910) · A. E. Thierens, The General Book of the Tarot (1930)+1 more ↓
A master of the Kabbalah holding the Sephirotic Tree of Divine Emanations between heaven and earth.
A master of the Kabbalah holding the Sephirotic Tree of Divine Emanations between heaven and earth.Paulus Ricius, Portae Lucis (Sha’are Orah of Joseph Gikatilla), Augsburg (1516)

The intricate web of relationships among these traditions within the Qabbalistic and esoteric traditions reveals a profound and complex philosophical framework. This synthesis aims to distill the essence of these connections, providing a deeper understanding of the mystical and symbolic principles at play.

§ I

Historical & Symbolic Context

Central to this philosophical landscape is the concept of Ain Soph, the ultimate divine reality from which all emanations originate. The Ain Soph is the source of the Primitive Dot, which in turn gives rise to the Sphere of the Moon, the Fourth Foundation, and the Fourth Kingdom. These entities are interconnected through their shared Qabbalistic scheme, with the Primum Mobile influencing the structure of the emanations and the Empyrean impacting the equivalence of the Fourth Foundation and Fourth Kingdom.

The Sephirothic Tree, a fundamental structure in Qabbalistic philosophy, is comprised of ten sefirot, or divine emanations. Kether, the first and highest sefirah, is the source of the Macroprosophus, which in turn gives rise to the Microprosophus. The Microprosophus is paired with Malchuth, the Kingdom, and is created from the union of Chochmah and Binah. The Rosicrucian Order, a mystical tradition, draws upon these Qabbalistic principles, representing the feminine aspect of the divine through Binah and the hypothetical Sephirah, Daath.

The Three Pillars, rooted in Kether, the Supreme Spirit, are united in Malchuth, which encompasses all their powers. The pillars Jachin and Boaz, symbolizing Wisdom and Understanding, are rooted in Kether, highlighting the sympathy of the Sephirothic Tree.

The Qabbalistic Scheme is also reflected in the relationship between the Archangels of Briah and the Ten Archdemons, representing the dualistic nature of divine forces. The Black Magicians, who misuse the knowledge of the Qabbalistic Scheme, are aware of the Archdemons and their connection to the Yetziratic World.

The concepts of the Macrocosm and Microcosm are analogous, representing the greater universe and the individual human universe respectively. The Macroprosophus and Microprosophus, as the Divine Life or spiritual entities controlling the functions of the greater and individual universes, are closely bound through their shared Qabbalistic principles.

This synthesis has unveiled the intricate connections among these traditions within the Qabbalistic and esoteric traditions. These connections reveal a profound and complex philosophical framework, highlighting the sympathy of the divine emanations and the dualistic nature of divine forces.

⁂

Bibliographia & Fontes

Primary Source Books Used in This Article

The doctrines, historical citations, and symbolic correspondences synthesized in this article are drawn from the following primary works and chapters:

  1. I.Éliphas Lévi, Transcendental Magic: Its Doctrine and Ritual (Dogme et Rituel de la Haute Magie)
    1856 / 1896 trans.

    Translated and Annotated by A. E. Waite

    Chapters / Sections Consulted:Part I: The Doctrine of Transcendental Magic · Part II: The Ritual of Transcendental Magic
  2. II.Manly P. Hall, The Secret Teachings of All Ages
    1928

    An Encyclopedic Outline of Masonic, Hermetic, Qabbalistic and Rosicrucian Symbolical Philosophy

    Chapters / Sections Consulted:Ch. “Fundamentals of Qabbalistic Cosmogony” · Ch. “The Tree of the Sephiroth” · Ch. “The Mystery of the Apocalypse” · Ch. “Fishes, Insects, Animals, Reptiles and Birds” · Ch. “Freemasonic Symbolism” · Ch. “The Hermetic and Alchemical Figures of Claudius de Dominico Celentano (1606)”
  3. III.Arthur Edward Waite, The Pictorial Key to the Tarot
    1910

    Being Fragments of a Secret Tradition under the Veil of Divination

  4. IV.A. E. Thierens, The General Book of the Tarot
    1930

    Containing the Astrological Key to the Esoteric Tradition of the Greater and Lesser Arcana (Intro. by A. E. Waite)

  5. V.Max Heindel, The Rosicrucian Mysteries: An Elementary Exposition of Their Secret Teachings
    1911

    The Rosicrucian Fellowship

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The Kabbalah Unveiled (S. L. MacGregor Mathers)

Containing the foundational translations and esoteric commentaries on the Book of Concealed Mystery, the Greater Holy Assembly, and the Lesser Holy Assembly from the Zohar.

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