Magical Qabalah for Beginners: A Comprehensive Guide to Occult Knowledge

By Frater Barrabbas

Discover the history and theory of Qabalah as well as its practical ritual uses. Explore the five basic but essential parts of Qabalah: the ten Sephiroth, the twenty-two paths, the Four Worlds, the Three Negative Veils, and the Tree of Life.

The Qabalah is the symbolic key to the Western Mystery tradition. Gain invaluable insights into all occult systems including high magic, Tarot, astrology, alchemy, hermetics, and more. In Magical Qabalah for Beginners, Frater Barrabbas shows ritual magicians, Pagans, and occult students how to incorporate the Qabalah into practice, using tables of correspondences, numerology, acronyms and formulae, sigils and ciphers, contemplation, and the theurgy of ascension. Now is the time to penetrate the mystical properties of Qabalah and make them work in your life.

Praise:

"Frater Barrabbas has crafted a comprehensive overview of the Qabalah that is clear and accessible."—Chic and Tabatha Cicero, Chief Adepts of the Hermetic Order of the Golden Dawn and authors of The Essential Golden Dawn

"Those starting out on the path of learning magical Qabalah would do well to explore this book."—Scott Stenwick, author of Arcana

"Magical Qabalah for Beginners is the introductory book that I wish we'd had back when I was first being trained in the Craft."—Veronica Cummer, author of Sorgitzak: Old Forest Craft

• Language: English
• Publisher: Llewellyn Worldwide
• Release date: Jan 8, 2013
• ISBN: 9780738732695

Frater Barrabbas

Frater Barrabbas (Richmond, VA) is a practicing ritual magician who has studied magick and the occult for over thirty-five years. He is the founder of a magical order called the Order of the Gnostic Star and he is an elder and lineage holder in the Alexandrian tradition of Witchcraft.

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© Paul B. Rucker

About the Author

Frater Barrabbas is a practicing ritual magician who has studied magic and the occult for over thirty-five years. He is the founder of a magical order called the Order of the Gnostic Star and an elder and lineage holder in the Alexandrian tradition of Witchcraft. He lives in Minnesota.

Please visit his blog, fraterbarrabbas.blogspot.com.

Llewellyn Publications

Woodbury, Minnesota

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Magical Qabalah for Beginners: A Comprehensive Guide to Occult Knowledge © 2013 by Frater Barrabbas.

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Contents

one—Why Study the Qabalah?

Part One: Theoretical Qabalah:

Basic Elements

two—Essential Qabalah in Five Parts

three—A Brief History of the Qabalah

four—Qabalah of the Ten Sephiroth

five—Qabalah of the 22 Paths

six—Creation, Unmanifest Godhead, and the Nature of Evil

seven—Four Worlds and the Four Subtle Bodies

Part Two: Practical Qabalah:

Qabalistic Magic Simplified

eight—Overview and Cosmological Framework

nine—Techniques of Mind Control

ten—The Art of Pathworking

eleven—Godnames: Explanation and Use

twelve—Spiritual Hierarchies

thirteen—Theurgy and Invocation

fourteen—Systems of Correspondence

fifteen—Systems of Numerology

sixteen—Ascension, Transformation, Wisdom, and Gnosis:Putting It All Together

Epilogue: A Qabalistic Mage

Glossary

Bibliography

one

Why Study the Qabalah?

A long time ago, when I was just sixteen years old, I got to visit the local infamous occult bookstore in the city of Milwaukee, not too far from where I lived. I thought that this store, called Sanctum Regnum, was the coolest place on the planet. I had just recently started calling myself a Witch and affecting all sorts of weirdness and silliness, including wearing black clothes, sporting occult jewelry, and doing other Witchy things. As I was young and inexperienced, it was still a rather superficial preoccupation on my part.

Sanctum Regnum was a very gothic occult bookstore. It was black and red on the outside and inside, with shelves of obscure and hard-to-find books, swords, daggers, crystal balls, Tarot cards, jewelry, and herbs. It even had a moveable throne in the back, which functioned as a door to the basement where Tarot card readings and other psychic things were going on. It was, in a word, a repository of everything having to do with the occult, magic, and Witchcraft. Needless to say, I was deeply enthralled with it!

Anyway, here I was, at this very special place with strange-looking inhabitants, just soaking it all in as much as I could. I attempted to interact with some of the other customers, and I am sure that I was probably pretty annoying and obnoxious, being an overexcited teenager. I approached two mysterious individuals with long hair, beards, and

hippie-style clothing, who were quietly discussing a book that they had opened and were examining together. I walked up to them and said, So, do you guys know anyone around here who is practicing Witchcraft?

They turned and coolly appraised me, and my exuberance was quickly squashed. One of them asked me, Do you know of the Qabalah? It was an awkward moment for me, and I wanted to lie and say, Sure, I know lots of stuff, but I didn’t. Instead, I said, Well, actually, no, I don’t. At the mere utterance of that admission, they turned their backs to me and continued with their quiet conversation, completely ignoring me.

Needless to say, I felt like a complete schmuck. My feelings were hurt, and I felt crushed. That was my first experience with the Qabalah. I took it upon myself from that moment on to learn and master that arcane subject, to prove to them and anyone else that I could do it, but it was a path and a preoccupation that took many years. Now, nearly forty years later, I can say, Yes, I do know of the Qabalah!

Because of that traumatic experience, I can easily understand that the word Qabalah evokes all sorts of fantastic and imaginary things. It is a word that is often used to label things that are mysterious, obscure, overly complex, uniquely trendy, and incapable of being understood by ordinary folk. Many are put off by the word itself, since it is a foreign word whose meaning is obscure to English speakers. Also, there are a number of different spellings for this word, as the variations of Qabalah, Qabala, Cabala, and Kabbalah would indicate. Merely the fact that this word has different spellings, which would seem to indicate different things to different people, adds to the overall confusion associated with this subject.

Western occultists tend to use the spelling Qabalah, but Cabala would indicate a decidedly Christian or archaic spelling, and Kabbalah is the spelling preferred by scholars and Jewish adherents. Therefore, the spelling itself indicates a different perspective in terms of how the topic is to be presented. Because I am using the spelling Qabalah, you can assume that I am taking a nonsectarian and modern occult perspective. We’ll take that as a given for the rest of this book.

Defining the Qabalah

So what is the Qabalah, and why is it important? Why bother to learn it, and what benefit will you gain from studying it? These are very serious questions, and if I am going to engage your mind and imagination, they had better be answered in the first few pages or I will lose your interest altogether. I won’t stultify you with complex definitions, long and drawn-out history lessons, or attempts to regale you with all sorts of mystic mumble jumble. The Qabalah is actually quite simple and succinct—believe it or not! It has some very specific uses that are revolutionary and remarkable, allowing the average occultist to comprehend and master all sorts of diverse spiritual ideas, systems, and theological aspects. In fact, it can organize and give meaning to nearly everything that is concerned with mysticism, occultism, religion, and magic. If you think that sounds like quite a tall order to fill, you are correct, but the Qabalah does that and much more.

Qabalah comes from the Hebrew verb root QBL, which means to receive or accept instruction, to undertake. What that means is that the Qabalah is a kind of mystical knowledge that is directly received or apprehended from the source, which is the Godhead. Ironically, the word qabalah in Modern Hebrew is a very common term because it is used to denote a kind of business receipt or transaction (something received, or giving information). Yet to really understand what the word means, we have to penetrate deeper into its more esoteric meaning. So the esoteric definition of the word Qabalah indicates a kind of oral tradition or knowledge, passed from master to student. That is the meaning which we will use in this book.

Often, arcane books on the subject divide the Qabalah into the mystical or spiritual Qabalah, which is a form of occult speculation, and the practical Qabalah, which is a form of magic or occultism. Since the very beginning of its inception, the Qabalah served the purposes and functions of occult speculation, practical magical applications, and ecstatic spiritual practices. We will be focusing exclusively on the occult speculation and practical magical applications.

The Qabalah has the following basic functions and uses in modern occultism. Keep in mind that these are just the basic functions, so there are likely many more, and with a lot more detail, too. We are going to stick with the basics because this is a book for beginners.

Qabalah is a model of the various spirit worlds and how they are symbolically structured.

This modeling is accomplished through a diagram that is called the Tree of Life. It also helps to have a really good imagination and to understand that the spirit world is not quite in the same place as the material world that we interact with on a daily basis.

Qabalah is a meta-system and a system of meta-knowledge. It assists in the organization of other religious, spiritual, and occult systems, and it reveals the relationships between those different systems. Meta-knowledge is a form of abstracted knowledge that gives meaning and definition to other attributes of knowledge; in other words, it is a kind of knowledge about knowledge.

What kind of knowledge, you might ask? The knowledge of reality, of the self and the world in which it exists—this is called ontology (the study of reality). This meta-system and meta-knowledge are represented by what is known as tables of correspondences, where the attributes of the Qabalah are compared to the attributes of every conceivable category in any spiritual, occultic, or religious system. That declaration might seem to be a bit vague or grandiose, but as we proceed together in filling out the details about what the Qabalah is, it will make a lot of sense. I will definitely have to explain all of that in much greater detail later in the book, since it is also a key concept.

Qabalah is a system of cosmology and cosmogony.

Cosmology is the evolution, structure, and constituent parts of the universe. The cosmology of the Qabalah is based on a more spiritual perspective of the universe, so it concerns itself with the phenomena of Spirit and its domain, and how it interacts with the worlds of mind and matter.

Cosmogony is the theory or model about the origin of the universe or how it was created. Keep in mind that the Qabalah promotes the mind before matter model with regard to cosmogony, as opposed to the matter before mind model that science promotes. What this means is that, like the biblical and other creation myths, consciousness existed as a unified field before the material universe unfolded, and that it had a direct part to play in that unfolding. We would call this unified field of consciousness that existed before any material thing the Universal Mind or the Monad (first being, or the One) that engaged itself with the design, fashioning, and ensouling of the spiritual and material universes.

Both the occult/religious model (mind before matter) and the scientific model (matter before mind) are correct. They just represent two different perspectives. The occult model is a meta-physical system that promotes the idea that matter is imbued with consciousness and, as a result, sentience and spirit are innate to physical matter. The occult model does not attempt to determine how the material universe was actually formed, since science has done a good job explaining the origin of the universe and everything in it. Problems arise when the mythic concept of creation in the occult model is confused with the actual evolution and derivation of the material universe. As occultists, we need to have a foot in both the scientific and the religious camps, and realize that our perspective changes the way things are defined but not determined. We also need to understand that something that is a myth is neither false nor based on ignorance. Myths are powerful allegorical symbols that explain our reality in a deeper and more spiritual manner.

These are very important points, since they act as the foundation for understanding and making sense out of occult beliefs and practices, and the way that spiritual and paranormal phenomena appear to function in the material world. What is defined by this perspective is a living, knowing universe, endowed with a meaningful destiny and guided by a unified super intelligence. That stands in stark contrast to the random, soul-less, meaningless, materialized, and autonomous universe that science promotes. We will get a lot deeper into these concepts later on.

Qabalah is a practical methodology that makes itself very useful for the practice of magic and what is called theurgistic ascension.

What might sound like a complex term simply represents a system of practical magic that allows the practitioner to ascend through the planes of the spirit world and obtain union with the One. We will discuss these concepts in greater detail later on, but one thing you should keep in mind is that the Qabalah has many important practical applications. It isn’t just a lot of philosophy or mystical speculation.

Magicians use the Qabalah to fashion sigils, talismans, word formulas, acronyms, and ciphers, and to determine the intrinsic numerological relationship between words and phrases. It is also an occult map of the Inner Planes and a system of correspondences. A practical Qabalist is often, but not always, a practitioner of ritual or ceremonial magic who uses meditation, contemplation, and theurgy to ultimately achieve full and total enlightenment, or at-one-ment, with the Godhead. This is the purpose of the Qabalah, and it is also the purpose of most forms of higher magic as well.

To recap the uses of the Qabalah, we can say that it has the following five functional applications:

• Map or model of the Spirit world

• Meta-system and meta-knowledge system

• Cosmology and cosmogony

• Practical system of correspondences, formulas, acronyms, ciphers, sigils, and numerology

• System of magic, meditation, and contemplation

Now that you know what the Qabalah can be used for, I should further explain its importance and why it is critical that an occultist not only know and understand it but also, over time, even master it.

Importance of the Qabalah

Certainly, you could forgo studying or using the Qabalah, and you would still be able to meditate, contemplate, and even work forms of magic. However, because the Qabalah is a powerful meta-system, it can help you put all of the pieces together. It is a system that can help you organize the various occult systems and religions that you have adopted along with the mystical experiences that you might have had. It can even help you understand other religious systems that you might want to grasp without having to become an adherent. In fact, the Qabalah is one of the few meta-systems available to the practicing occultist. It is not the only meta-system, but it is one of the more common meta-systems currently in use.

There are lots of books written about the Qabalah from any angle you could possibly imagine, and perhaps some even beyond your imagination. All of these books will become immediately accessible to you if you manage to learn the basics first. In other words, having a basic knowledge of the Qabalah opens doors that might not be open to those who lack this knowledge.

Additionally, other occult systems are related to the Qabalah, such as the Tarot, astrology, alchemy, hermetics, magic—the list is almost endless. In short, nearly every occult system in the Western Mystery tradition is affected or touched in some manner by the Qabalah. Even though I was goaded into studying the Qabalah many years ago, I also found references to it, whether direct or oblique, in all of the other occult books and materials that I read and studied.

What might turn some people off to the Qabalah is the assumption that it is somehow deeply intertwined with the Abrahamic faiths, and that it is therefore irrelevant to anyone who is a Pagan or a Witch. Once again, this is proven false by the fact that the Qabalah is a meta-system that means many things to many people; it is not the inherent property of any exclusive religious faith. As an occult system, it is part of the Western spiritual tradition, so it is as much a part of our cultural heritage as rock-and-roll and blue suede shoes. We can engage with the Qabalah on our own terms, since there is no absolute, correct, or proper way to interpret or use this system. It belongs to all of us! All we have to do is to figure out a way of sensibly interpreting it, and then using it.

Some Historical Notes

Examining the history of the Qabalah also shows that it was not just the product of Jewish mystical speculation, although that certainly does represent its earliest expressions. Qabalah has its origins in a kind of occultic and magical speculation that began with the late prophetic book of Ezekiel, wherein the first chapter the prophet writes about his vision of the Glory of God, which appeared as a fiery heavenly chariot with a throne in its midst. The name for that chariot with a throne placed in its center was Merkabah, and a lot of speculation was centered on the nature of that divine chariot of God.

Other speculations were centered on the multiple domains of the Palaces of God, such as what was represented in the visionary section of the apocryphal first book of Enoch (known as 1 Enoch). The palaces with many domains were called the Haikhalot (palaces) in Hebrew. This many-tiered palace appeared to be synonymous with the levels of the heavens, and perhaps even of hell. This is similar to the many levels of heaven and hell that Dante later wrote about in his epic poem the Divine Comedy. There was also speculation about the very first Hebrew word in Genesis, Bereshith (In the beginning), which spawned an entire cosmogony.

These topics were considered mystical and also as occult speculation, yet they had, from the very beginning, a practical and magical side, too. In fact, as the Qabalah developed, it also spawned magical traditions and even grimoires (magical how-to books). However, the first real exposition of what would later be called the Qabalah in the 12th century was found in a small book called the Sepher Yetzirah (Book of Formation), which was written in Palestine somewhere between the third and sixth centuries CE. This book pulled all of the ideas together about the Merkabah, Haikhalot, and Bereshith mystical speculations and added to it ideas that were imported from Greek philosophy, such as Neoplatonism and Neopythagoreanism. There were even Jewish Gnostic elements in the founding book of the Qabalah, so it was already by this time becoming a repository of classical and mystical thinking that went far beyond what it had started out to be.

As an aside, the terms that I am using, such as Neoplatonism, Neopythagoreanism, Gnosticism, etc. can be found in the glossary at the back of this book. Any concept that I am presenting which might be obscure or based on a foreign word will be succinctly defined in the glossary. Qabalah, unfortunately, lends itself to an elaborate nomenclature, and a glossary is a very handy tool to keep everything properly defined.

If we consider the history of the Qabalah, how it evolved, and who was using it, we can find that it went through a number of stages, with different people finding great value from it at different times. From the period of the third century to the 13th century, the Qabalah was built up by individuals who were nominally Jewish occultists, since it continued to gather and harness ideas and speculation that were outside of the mainstream of rabbinic Judaism. It reached its height during the 16th century and later began to experience a period of decline, as scholarly rabbis began to question and reject some of its more unorthodox notions.

In the 16th to 18th centuries, the Qabalah became the focus of European Christians, who took up this discipline and brought it into a secular but Christian discourse, thus melding it with astrology, medicine, cosmology, alchemy, nearly all esoteric speculation, and, of course, ceremonial magic. By the 19th century, science had dropped the study of the Qabalah, but occultists continued to develop it. It was in the late 19th century that the 22 paths were associated with the Tarot, and the Tree of Life got its final rendition, the very one that we are familiar with today. In the 20th century, the Qabalah became fashionable and interesting to mainstream Jews, who picked it up from where the 19th century occultists had taken it.

You could almost compare the Qabalah to a piece of taffy. It started out within one religious domain (Judaism), then it was pulled over to another religious domain (Christianity), then to another (Christian occultism), and now it is being pulled back by some adherents of Judaism while others are pulling it toward Paganism and Witchcraft. After all that pulling back and forth, the original piece of taffy has gotten quite large and wide, not to mention that each group that has mutated it has put their particular stamp on it. In our present postmodern world, the Qabalah is still current, relevant, and in wide use by many different people who have many different spiritual and religious perspectives.

The Qabalah is many things to many people; it can be relevant even to those who are Pagans or Witches. The power of employing this meta-system in your personal religious speculation and magical work makes it a very compelling discipline to