Publishing the Forbidden. All Rights Reserved. © Samizdat 2014-21.

Category: Soul

Plato on the Creation

“Now the creation took up the whole of each of the four elements; for the Creator compounded the world out of all the fire and all the water and all the air and all the earth, leaving no part of any of them nor any power of them outside.

His intention was, in the first place, that the animal should be as far as possible a perfect whole and of perfect parts: secondly, that it should be one, leaving no remnants out of which another such world might be created: and also that it should be free from old age and unaffected by disease.

Considering that if heat and cold and other powerful forces which unite bodies surround and attack them from without when they are unprepared, they decompose them, and by bringing diseases and old age upon them, make them waste away–for this cause and on these grounds he made the world one whole, having every part entire, and being therefore perfect and not liable to old age and disease.

And he gave to the world the figure which was suitable and also natural.

Now to the animal which was to comprehend all animals, that figure was suitable which comprehends within itself all other figures. Wherefore he made the world in the form of a globe, round as from a lathe, having its extremes in every direction equidistant from the centre, the most perfect and the most like itself of all figures; for he considered that the like is infinitely fairer than the unlike.

This he finished off, making the surface smooth all around for many reasons; in the first place, because the living being had no need of eyes when there was nothing remaining outside him to be seen; nor of ears when there was nothing to be heard; and there was no surrounding atmosphere to be breathed; nor would there have been any use of organs by the help of which he might receive his food or get rid of what he had already digested, since there was nothing which went from him or came into him: for there was nothing beside him.

Of design he was created thus, his own waste providing his own food, and all that he did or suffered taking place in and by himself.

For the Creator conceived that a being which was self-sufficient would be far more excellent than one which lacked anything; and, as he had no need to take anything or defend himself against any one, the Creator did not think it necessary to bestow upon him hands: nor had he any need of feet, nor of the whole apparatus of walking; but the movement suited to his spherical form was assigned to him, being of all the seven that which is most appropriate to mind and intelligence; and he was made to move in the same manner and on the same spot, within his own limits revolving in a circle.

All the other six motions were taken away from him, and he was made not to partake of their deviations. And as this circular movement required no feet, the universe was created without legs and without feet.

Such was the whole plan of the eternal God about the god that was to be, to whom for this reason he gave a body, smooth and even, having a surface in every direction equidistant from the centre, a body entire and perfect, and formed out of perfect bodies.

And in the centre he put the soul, which he diffused throughout the body, making it also to be the exterior environment of it; and he made the universe a circle moving in a circle, one and solitary, yet by reason of its excellence able to converse with itself, and needing no other friendship or acquaintance. Having these purposes in view he created the world a blessed god.”

Plato, Timaeus, 360 BCE. (Translated by Benjamin Jowett).

The Mystery of the Third Gate

” … But what is of special interest to us is the treatment meted out to the Christian Mystics, whom Hippolytus stigmatizes as heretics, and whose teaching he deliberately asserts to be simply that of the Pagan Mysteries.

He had come into possession of a secret document belonging to one of these sects, whom he calls the Naassenes; this document he gives in full, and it certainly throws a most extraordinary light upon the relation which this early Christian sect held to exist between the New, and the Old, Faith.

Mr G. R. S. Mead, in his translation of the Hermetic writings entitled Thrice-Greatest Hermes, has given a careful translation and detailed analysis of this most important text … [ … ]  edited by Hippolytus, in the Refutation, about 222 A. D. Thus the ground covered is roughly from 50 B. C. to 220 A. D. 1 [ … ] Mr Mead, in his introductory remarks, summarizes the evidence as follows:

“The claim of these Gnostics was practically that Christianity, or rather the Good News of The Christ, was precisely the consummation of the inner doctrine of the Mystery-institutions of all the nations: the end of them all was the revelation of the Mystery of Man.” 1

[ … ]

In other words the teaching of these Naassenes was practically a synthesis of all the Mystery-religions, and although Hippolytus regards them as nothing more than devotees of the cult of the Magna Mater, we shall see that, while their doctrine and teaching were undoubtedly based mainly upon the doctrine and practices of the Phrygian Mysteries, they practically identified the deity therein worshipped, i.e., Attis, with the presiding deity of all the other Mysteries.

Mr Mead draws attention to the fact that Hippolytus places these Naassenes in the fore-front of his Refutation; they are the first group of Heretics with whom he deals, and we may therefore conclude that he considered them, if not the most important, at least the oldest, of such sectaries. 2

[ … ]

At the outset it will be well to understand that the central doctrine of all these Mysteries is what Reitzenstein sums up as “the doctrine of the Man, the Heavenly Man, the Son of God, who descends and becomes a slave of the Fate Sphere: the Man who, though originally endowed with all power, descends into weakness and bondage, and has to win his own freedom, and regain his original state.

This doctrine is not Egyptian, but seems to have been in its origin part and parcel of the Chaldean Mystery-tradition and was widely spread in Hellenistic circles. 1

Thus, in the introductory remarks prefixed by Hippolytus to the document he is quoting he asserts that the Naassenes honour as the Logos of all universals Man, and Son of Man–“and they divide him into three, for they say he has a mental, psychic, and choïc aspect; and they think that the Gnosis of this Man is the beginning of the possibility of knowing God, saying, ‘The beginning of Perfection is the Gnosis of Man, but the Gnosis of God is perfected Perfection.’

All these, mental, psychic, and earthy, descended together into one Man, Jesus, the Son of Mary.” 2

Thus the Myth of Man, the Mystery of Generation, is the subject matter of the document in question, and this myth is set forth with reference to all the Mysteries, beginning with the Assyrian.

Paragraph 5 runs: “Now the Assyrians call this Mystery Adonis, and whenever it is called Adonis it is Aphrodite who is in love with and desires Soul so-called, and Aphrodite is Genesis according to them.” 3

But in the next section the writer jumps from the Assyrian to the Phrygian Mysteries, saying, “But if the Mother of the Gods emasculates Attis, she too regarding him as the object of her love, it is the Blessed Nature above of the super-Cosmic, and Aeonian spaces which calls back the masculine power of Soul to herself.” 4

In a note to this Mr Mead quotes from The Life of Isidorus: “I fell asleep and in a vision Attis seemed to appear to me, and on behalf of the Mother of gods to initiate me into the feast called Hilario, a mystery which discloses the way of our salvation from Hades.”

Throughout the document reference is continually made to the Phrygians and their doctrine of Man. The Eleusinian Mysteries are then treated of as subsequent to the Phrygian, “after the Phrygians, the Athenians,” but the teaching is represented as being essentially identical.

We have then a passage of great interest for our investigation, in which the Mysteries are sharply divided into two classes, and their separate content clearly defined.

There are–“the little Mysteries, those of the Fleshly Generation, and after men have been initiated into them they should cease for a while and become initiated in the Great, Heavenly, Mysteries–for this is the Gate of Heaven, and this is the House of God, where the Good God dwells alone, into which House no impure man shall come.” 1

Hippolytus remarks that “these Naassenes say that the performers in theatres, they too, neither say nor do anything without design–for example, when the people assemble in the theatre, and a man comes on the stage clad in a robe different from all others, with lute in hand on which he plays, and thus chants the Great Mysteries, not knowing what he says:

‘Whether blest Child of Kronos, or of Zeus, or of Great Rhea,

Hail Attis, thou mournful song of Rhea!

Assyrians call thee thrice-longed-for Adonis;

All Egypt calls thee Osiris;

The Wisdom of Hellas names thee Men’s Heavenly Horn;

The Samothracians call thee august Adama;

The Haemonians, Korybas;

The Phrygians name thee Papa sometimes;

At times again Dead, or God, or Unfruitful, or Aipolos;

Or Green Reaped Wheat-ear;

Or the Fruitful that Amygdalas brought forth,

Man, Piper–Attis!’

This is the Attis of many forms, of whom they sing as follows:

‘Of Attis will I sing, of Rhea’s Beloved,

Not with the booming of bells,

Nor with the deep-toned pipe of Idaean Kuretes;

But I will blend my song with Phoebus’ music of the lyre;

Evoi, Evan,

–for thou art Pan, thou Bacchus art, and Shepherd of bright stars!'” 1

On this Hippolytus comments:

“For these and suchlike reasons these Naassenes frequent what are called the Mysteries of the Great Mother, believing that they obtain the clearest view of the universal Mystery from the things done in them.”

And after all this evidence of elaborate syncretism, this practical identification of all the Mystery-gods with the Vegetation deity Adonis-Attis, we are confronted in the concluding paragraph, after stating that “the True Gate is Jesus the Blessed,” with this astounding claim, from the pen of the latest redactor, “And of all men we alone are Christians, accomplishing the Mystery at the Third Gate.” 2

Jessie L. Weston, From Ritual to Romance, 1920, pp. 144-8.

Mirrors Reflect the Soul

” … We can now understand why it was a maxim both in ancient India and ancient Greece not to look at one’s reflection in water, and why the Greeks regarded it as an omen of death if a man dreamed of seeing himself so reflected. They feared that the water-spirits would drag the person’s reflection or soul under water, leaving him soulless to perish. This was probably the origin of the classical story of the beautiful Narcissus, who languished and died through seeing his reflection in the water.

Further, we can now explain the widespread custom of covering up mirrors or turning them to the wall after a death has taken place in the house. It is feared that the soul, projected out of the person in the shape of his reflection in the mirror, may be carried off by the ghost of the departed, which is commonly supposed to linger about the house till the burial. The custom is thus exactly parallel to the Aru custom of not sleeping in a house after a death for fear that the soul, projected out of the body in a dream, may meet the ghost and be carried off by it.

The reason why sick people should not see themselves in a mirror, and why the mirror in a sick-room is therefore covered up, is also plain; in time of sickness, when the soul might take flight so easily, it is particularly dangerous to project it out of the body by means of the reflection in a mirror. The rule is therefore precisely parallel to the rule observed by some peoples of not allowing sick people to sleep; for in sleep the soul is projected out of the body, and there is always a risk that it may not return.”

James George Frazer, The Golden Bough: A Study in Magic and Religion, 1922, The Soul as a Shadow and Reflection, np.


“Occasionally even the mystical illumination produced by the effluence of the divine power from one sefirah to another is designated as sod ha-‘ibbur. In general, the kabbalists of Gerona restricted the transmigration of souls, on the basis of Job 33:29, to three rebirths following the first entry of the soul into the human body, though they admitted the existence of exceptional cases.

An important detail has been transmitted from the school of Nahmanides. In the famous disputation with the ex-Jew Paulus Christiani, the monk invokes the well-known aggadah according to which the Messiah was born at the hour of the destruction of the Temple.

To this Nahmanides replied: “Either this aggadah is not true, or else it has another explanation according to the mysteries of the sages.” Although the wording of this reply clearly points to kabbalistic teaching, it has not been understood until now.

Nahmanides does indeed give a plausible—literal and exoteric—explanation of the aggadah, to the effect that the Messiah was currently biding his time in the terrestrial paradise, but his true opinion can be gleaned from the questions of his disciple Shesheth des Mercadell concerning metempsychosis, where this aggadah figures as a proof text for this doctrine.

What the aggadah means to say is, therefore, that since the destruction of the Temple the soul of the Messiah is in the process of ‘ibbur. On this point, Nahmanides and his school depart from the older idea of the Bahir section 126, according to which the soul of the Messiah does not inhabit a human body before.

On the other hand, this text already exhibits the transition to the doctrine, first attested shortly after Nahmanides, to the effect that the name of Adam is an abbreviation (ADaM) of the three forms of existence of this soul in Adam, David, and the Messiah.

This would imply that the Messiah has to pass through various stages of incarnation so that his essence “always lives among us” in one form or another. The idea that also arose shortly after Nahmanides and according to which “soul sparks” can fly off from a central soul and thus pass simultaneously through many bodies is not yet attested in Gerona.

This doctrine was also used in the school of Solomon ibn Adreth in order to eliminate the difficulty that would arise at the resurrection of the dead for the different bodies through which one single soul had passed. The different bodies of the resurrected would be inhabited by sparks of the same soul, thus providing a solution to the problem.

According to Azriel there also exist souls of such exalted rank that they do not return to the world of bodies, but remain in the “world of life” and thus do not participate at all, or only in a purely spiritual sense, in the resurrection.

In this manner the kabbalists seem to move, at least as regards a privileged category of superior souls, in the direction of a denial of bodily resurrection—precisely the view for which the radical Maimonideans were so bitterly rebuked. It should be added, however, that this idea appears only in strictly esoteric contexts describing the eschatological progress of the souls after their departure from the terrestrial world and was never formulated in a dogmatic manner.”

Gershom Scholem, Origins of the Kabbalah, pp. 459-60.

The Pure Spirituality of the Future World

“But there are various attitudes with regard to prayer itself corresponding to the three principles of all reality, which Azriel borrowed from the metaphysics of Aristotle while giving them a mystical twist. These three principles are matter, form, and sieresis; this last notion is, however, influenced by the Hebrew translation and replaced by the principle of Nought.

The change of matter into ever-new forms takes place by means of this Nought, which can be made to refer on the one hand—and entirely in the sense of the genuine Aristotelian doctrine—to the privation of that which, in the transformations, is new each time, and, on the other hand—in the sense of the kabbalists—to the influence of the sefirotic principle of Stern Judgment. In either case this notion can link up with that of the mystical Nought, from which everything creative proceeds.

For Azriel, these principles present themselves essentially as follows: the Nought is that which is present in everything that arises as the medium of its transformation. The sefirah of Stern Judgment and delimitation is at the same time the power of transformation inherent in things.

Matter, on the other hand, persists in itself and is renewed without being transformed, like the living stream whose waters are renewed every minute but nevertheless are always the same. This power comes, according to Azriel, from the sefirah of Mercy, by means of which God renews and preserves at the same time, every day, his Creation.

However, according to him, form is a potency inherent in matter, by virtue of which matter receives an influx of ever-new forms. It is similar to the source from which the pool expands.

Accordingly there exist three degrees of prayer in which these three principles are reflected. The lowest is prayer without spirituality, the prayer that is not pervaded by the life of the soul flowing from the source of binah. This, according to Azriel, is the “fixed prayer” mentioned in and rejected by the Mishnah (Berakhoth 14:2), because it is like the stagnant water of a pool into which no life flows from any source.

Above it, there is the prayer that the Mishnah defines as the “imploring of grace,” tahanunim, in which the vitality of the source gushes forth with great force. This is the prayer of the “form.”

The highest prayer, however, is that of the devotee who casts off everything that impedes him and who leads the word whose origin is in the Nought back to its Nought. Here, we can easily follow the transformation of the concept of the Nought or Nothing into a mystical category.

This prayer is named tefillah, in the proper sense of the Hebrew term, which the author derives from pillul, “judgment.” So too must the prayer rise from the petition for the fulfillment of bodily needs to that of the needs of the soul, and from there to the pure spirituality of the life of the future world.”

Gershom Scholem, Origins of the Kabbalah, 420-1.

Mysticism of Prophecy

“In this manner the ancients used to spend some time in meditation, before prayer, and to divert all other thoughts and to determine the paths of their kawwanah [during the subsequent prayer] and the power that was to be applied to its direction.

And similarly [also] some time during prayer, in order to realize the kawwanah in the articulated speech. And similarly some time after prayer, in order to meditate on how they could also direct the power of the kawwanah, which came to its conclusion in the speech, in the paths of visible action.

And since they were truly pious men, Hasidim, their Torah became action and their work was blessed. And this is the path among the paths of prophecy, upon which he who makes himself familiar with it will be capable of rising to the rank of prophecy.”

“The true kawwanah described in this text is therefore identical with the path of prophecy, which passes through the realization of the perfect debhequth with God, that is, the cleaving of human thought and will to the thought and will of God.

To this corresponds Azriel’s analysis of prayer in his commentary on the aggadoth, where the dietim of the Mishnah on the subject of the old Hasidim and their habits of prayer is interpreted in a similar manner, and a parallel is established with prophecy.

The illumination, which is to be obtained through debhequth, can therefore be distinguished from prophecy only by its degree and not by its nature. The prophet is here, as so often in medieval thought, none other than the perfect mystic.

Azriel’s views on mystical prayer, remarkable for their conciseness, are then applied to the statutory prayers, the prayer of the eighteen benedictions (the ‘Amidah), and the profession of unity (the Shema‘).

According to him the ‘Amidah contains three kinds of petitions: those that concern the well-being and needs of the body, those relating to the well-being and needs of the soul, and those dealing with the needs of the life of the soul, which is nothing other than the spiritual life of the future world itself. It is, of course, in this last stratum that the mystical meaning of the prayers is disclosed.”

Gershom Scholem, Origins of the Kabbalah, p. 419.

Naassene Fragment Continued

” … (4) S. Now every nature (H. he says) yearns after Soul—one in one way and another in another.

For Soul is cause of all in Genesis. All things that are sustained and grow (H. he says) need Soul. Indeed, no sustenance (H. he says) or growth is possible without the presence of Soul.

Nay, even stones (H. he says) are ensouled; 1 for they have the power of increase [or growth]; and growth could not take place without sustenance; for it is by addition that things which increase grow; and addition is the sustenance of that which is sustained. 2

(5) Now the Assyrians call this [Mystery] Adōnis (or Endymiōn). And whenever it is called Adōnis (H. he says), it is Aphroditē who is in love with and desires Soul so-called.

H. And Aphroditē is Genesis according to them. 3

But when Persephonē (that is, Korē) is in love with Adōnis, Soul becomes subject to Death, separated from Aphrodite (that is, from Genesis).

But if Selēnē is impassioned of Endymiōn, and is in love with [formal] beauty, 1 it is the Nature of the higher [spaces 2] (H. he says) which desires Soul.

(6 3) But if (H. he says) the Mother of the Gods emasculate Attis—she, too, regarding him as the object of her love—it is the Blessed Nature Above of the supercosmic and æonian [spaces] which calls back the masculine power of Soul to herself. 4

H. For Man, he says, is male-female. According, then, to this theory of theirs, the intercourse between man and woman is exhibited as most mischievous, and is forbidden according to their teaching.

J. For Attis (H. he says) is emasculated—that is, [Soul is separated] from the earthy parts of the creation [tending] downwards, and ascends in quest of the Æonian Essence Above—

C. —where (H. he says) is “neither male nor female,” 1 but a new creature, a new man, who is male-female.

H. What they call “Above” I will explain when I come to the proper place. And they say that this theory is supported not simply by [the myth] of Rhea, but also, to put it briefly, by universal creation.

Nay, they make out that this is [even] what was said by the Word (Logos): 2

C. “For the invisible 3 things of Him [God]—namely, His Eternal 4 Power and Godhead—are clearly seen from the creation of the world, being understood by His things that are made; so that they [men] are without excuse. Because that, though knowing God, they glorified Him not as God, nor did they give [Him] thanks, but their non-understanding heart was made foolish. 5

“Professing themselves to be wise, they convicted themselves of folly, and changed the Glory of the Incorruptible God into the likeness of an image of corruptible man, and of birds, and of four-footed beasts, and creeping things. 1 . . . 2

“Wherefore also God gave them up to passions of dishonour; for both their females did change their natural use to that which is against nature—

H. And what the natural use is, according to them, we will say later on.

C. —“and likewise also their males, leaving the natural use of the female, burned in their lust for one another, males with males working unseemliness 3

H. And “unseemliness,” according to them, is the First and Blessed Formless Essence, the Cause of all forms for things enformed. 4

C. —“and receiving in themselves the recompense of their Error which was meet.”

H. For in these words which Paul spake is contained, they say, the whole of their hidden and ineffable Mystery of the Blessed Bliss.

For what is promised by the [rite of the] bath 5 is nothing else, according to them, than the introduction into Unfading Bliss of him who, according to them, is washed with Living Water, and anointed with the Chrism that no tongue can declare.” 6

 G.R.S.Mead, Thrice-Greatest HermesVol. 1, 1906, pp. 151-4.

From Hippolytus, Philosophumena; or, Refutation of all Heresies.

Excerpts from the Naassene Fragment

” … In the following analysis H. stands for Hippolytus; C. for the Christian Gnostic final overwriter, the “Naassene” whose MS. lay before H.; J. for the Naassene Jewish mystic who preceded C. and overworked the original; S. for the original Heathen Hellenistic Source. …”

“(1) S. “Earth (say the Greeks 3) first brought forth Man—bearing a fair gift, desiring to be mother not of plants without feeling, nor of brutes without reason, but of a tamed God-loving life.

“Difficult is it (H. he says 4) to discover whether it was among the Bœotians that Alalkomeneus rose from the Kephisian Lake as first of men; or whether it was the Idæan Kurētes, race divine, or the Phrygian Korybantes, whom Helios saw first sprouting forth tree-like; or whether Arkadia brought forth Pelasgos [first], older than the Moon; or Eleusis Diaulos, dweller in Raria; or Lēmnos Kabeiros, fair child of ineffable orgies; 1 or whether Pallēnē Phlegræan Alkyoneus, eldest of Giants.

“The Libyans say that Garamas, 2 rising from parched plains, first picked sweet date of Zeus; while Neilos, making fat the mud of Egypt to this day (H. he says), breeds living things, and renders from damp heat things clothed in flesh.” 3

The Assyrians say it was with them Ōannēs, the Fish-eater; while the Chaldæans [say that it was] Adam.

(2) J. And this Adam they [the Chaldæans] say was the man that Earth produced—a body only, and that he lay breathless, motionless, immovable, like a statue, being an image of that Man Above—

H. —of whom they sing, and brought into existence by the many Powers, 1 concerning which there is much detailed teaching.

J. In order, then, that the Great Man from Above—

C. From whom, as is said, every fatherhood has its name on earth or in the heavens. 2

J. —might be completely brought low, there was given unto him 3 Soul also, in order that through the Soul the enclosed plasm of the Great, Most-fair, and Perfect Man might suffer and be chastened.

H. For thus they call Him. They seek to discover then further what is the Soul, and whence, and of what nature, that by entering into man and moving him, it should enslave and chasten the plasm of the Perfect Man; but they seek this also not from the Scriptures, but from the Mysteries.

(3) S. And they 4 say that Soul is very difficult to discover, and hard to understand; for it never remains of the same appearance, or form, or in the same state, so that one can describe it by a general type, 5 or comprehend it by an essential quality.

H. These variegated metamorphoses they 6 have laid down in the Gospel, superscribed “According to the Egyptians.” 7

S. They are accordingly in doubt—

H. —like all the rest of the Gentiles—

J. —whether it [sc. the Soul] is from the Pre-existing [One], or from the Self-begotten, or from the Streaming Chaos. 8

H. And first of all, in considering the triple division of Man, they fly for help to the Initiations of the Assyrians; for the Assyrians were the first to consider the Soul triple and [yet] one. …”

 G.R.S.Mead, Thrice-Greatest Hermes, Vol. 1, 1906, pp. 148-51.

From Hippolytus, Philosophumena; or, Refutation of all Heresies.

Debhequth is Communio

“It is this contact, connection, or communio with God that is designated by the Hebrew term debhequth. This kabbalistic concept has its origins in the terminology of the medieval Jewish theologians, especially Bahya ibn Paquda and Abraham ibn Ezra, who employed the biblical verb dabhaq (“adhere, cleave to,”) to express the contact of the soul with God or the divine light. The biblical injunction Deuteronomy 13:5 is cited by Isaac’s pupils as their master’s cue for this doctrine:

“ … Our master the Hasid said: The essential thing in the divine service of the mystics [maskilim] and those who meditate on His name, lies in this [verse]: “and cleave to Him.” And this is a cardinal principle of Torah and of prayer, that one make one’s thought conform with one’s faith, as though it were cleaving to what is above, in order to conjoin the name [of God] in its letters and to link the ten sefiroth to Him as a flame is joined to the coal. With his mouth he must express it according to its paraphrase, but in his heart, he must conjoin it in its true structure.”

Debhequth is therefore not unio but communio. In the sense the term acquired in kabbalistic usage it always contains an element of distance despite its character of intimacy. Debhequth is not becoming one with God but entering into an infinitely close liaison with him, roughly corresponding to that called adhaeresis by medieval Christian mystics.

In Hebrew, debhequth can denote the process as well as the state attained through it. The instrument of this process is the kawwanah. Isaac and his disciples do not speak of ecstasy, of a unique act of stepping outside oneself in which human consciousness abolishes itself.

Debhequth does not consist in tempestuously rushing toward God and becoming absorbed in him; it is a constant state, nurtured and renewed through meditation. In contrast to some later schools, the old kabbalists did not go any further, and in this remained true to their Jewish-theistic character. For them, debhequth or the mystical communio is not, as for many non-Jewish mystics, a transitional stage leading to still higher regions.

Any pantheistic overstepping of the limits they fixed for themselves in their interpretation of the mystical path is far from their thoughts.”

Gershom Scholem, Origins of the Kabbalah, pp. 302-3

Man as the “Great Seal”

“The divine power spreading from the sefiroth into Creation, from the world of the Throne and the angels outward, also descends below the human domain to living beings of a lower order, even to plants.

Trees, too, have a mystical root in those of Paradise, which represent the primordial images of all future trees. Everything below is linked to that which is above, to which it owes its existence, until it is linked by a chain of this kind to the Infinite.

”All creatures on earth depend on the higher powers, and these on still higher, up to the infinite cause.”

This cosmic chain is, at least in the realm of the sefiroth, a magnetic one. The sefiroth and logoi “rise above themselves like something rising under the influence of a magnet and thus their end [in the words of the Book Yesirah] is [enclosed] in its beginning” (on 1:7).

But in addition to the connection through emanation there is also one through vision, sefiyah. In connection with Yesirah 1:6, we learn that this vision itself is the magnetic act of communication in which everything ascends to its origins.

The Book of Creation says that the vision of the sefiroth is like lightning, and Isaac explains:

“The vision is the meditation of one thing out of the other. . . . Every cause is taken up and rises and then looks down from a cause that is higher than itself. . . . Everything is in the other and in communication with the other.”

Thus, not only does God contemplate the depths of his own wisdom when he produces the world, but a contemplative communication of the same kind also takes place among the sefiroth.

The contemplation of the mystic in a state of kawwanah is thus not unlike that which occurs among the spiritual essences themselves. In creation, it is not the divine middoth, the “fathers,” that act directly but rather the derivative middoth, toladoth, which issue from them. In isolation, without communicating with “fathers” or “mothers,” they are unable to produce anything.

Man too is inserted into this process. He is …

” … built out of combinations of the letters” (chap. 3). “And this higher edifice of spirit [ruah] that directs him [also] directs the All, and thus the All is connected to the upper and the lower ones and is composed of the world, the year and the soul. . . . And the soul is the determining factor in the All” (ibid.).

Man, our text continues, is “the quintessence of all creatures, a great seal, in which the beginning and the end” of all creatures are enclosed.”

Gershom Scholem, Origins of the Kabbalah, p. 290.

Eschatological Elevation of the Soul After Death

“The Bahir’s idea of the sefiroth appears in Isaac’s writings in a fully crystallized form. In his commentary on the Yesirah 4:3, the verse 1 Chronicles 29:11 is used for the first time as a biblical reference for the names and the sequence of the seven lower sefiroth, especially the first five among them: “Yours, Lord, are the greatness (gedullah), might (geburah), splendor (tif’ereth), triumph (nesah), and majesty (hod)—yes all (kol) that is in heaven and on earth; to You, Lord, belong kingship (mamlakhah) and preeminence above all.”

From here come the designations not yet used in the Bahir, of gedullah for hesed, tif’ereth for ‘emeth, and hod. Isaac himself for the most part uses the names hesed and pahad (as in the Bahir) instead of gedullah and geburah. The name tif’ereth, however, is already familiar to him.

Whereas the word kol, occurring in the aforementioned verse, already served in the Bahir as an epithet designating the “Righteous,” Isaac uses for this sefirah the noun “Righteous” and the epithet “Foundation of the world.” For the last sefirah, on the other hand, he employs almost exclusively an epithet still not familiar to the Bahir, although it is undoubtedly alluded to there.

This epithet is ‘atarah, a synonym for kether, which designates the lowest of the ten “crowns.” Like the Bahir, he names the first three sefiroth kether or mahshabah, hokhmah and binah.

In his commentary on Yesirah, Isaac mentions many of these sefiroth in the framework of fixed schemata, but this does not always enable us to comprehend the sequence of the sefiroth within them. What is strange is that in point of fact the structure of the sefiroth beyond the supreme three only interests him in detail when it is a question of prayer mysticism, or the interpretation of certain ritual commandments. They have their importance as stages of the contemplative ascent or of the eschatological elevation of the soul, after death, to even higher spheres.

But never are any coherent thoughts presented concerning their function and structure. This is particularly the case for the potencies of tif’ereth, yesod and ‘atarah, which play an especially important role in the evolution of the doctrine of the sefiroth. In contrast to this lack of interest in detail, one discerns in Isaac a more pronounced interest in the totality of the spiritual potencies expressed in language and, in a more general manner, in spiritual entities.

Having said that, the terminological differences between concepts like sefiroth, middoth, letters (of the alphabet) and hawwayoth (literally: essences) are by no means always clear, and their interpretation is often fraught with difficulties.

However, these difficulties are closely related to what is truly new in Isaac’s Kabbalah. Indeed, from the historical point of view their interest lies in the combination of the world of ideas of the Bahir and the entirely new elements that erupt, inspired by gnostic ideas, into the oldest form of the Kabbalah as represented by the Bahir.

This combination reflects speculative interests whose origin is no longer essentially determined by Gnosticism but rather by Neoplatonism and a language mysticism generated by the latter. Isaac is visibly struggling with new thoughts for which he is as yet unable to find clear and definitive expression. The awkwardness of his new terminology militates against the supposition that this lack of clarity, which often makes it so difficult to penetrate his meaning, is intentional.

His new terminology seems to be derived from philosophy, although we cannot identify its philosophical sources in the Hebrew tradition. The special importance of Isaac’s commentary on the Yesirah lies in the attempt to read into the old texts the new, speculative thoughts of a contemplative mystic. But we are no less surprised by the boldness with which he presents far-reaching ideas in his other cosmological fragments and in his remarks concerning the mystical theory of sacrifice. The particular manner in which Isaac applies his ideas to the task of man, to the connection between the terrestrial and the celestial worlds, and to eschatological matters merits closer consideration.

The path of the mystic, described by Isaac at the beginning of his commentary on the Yesirah, is (as Isaac of Acre already recognized in his paraphrase of several of these passages in his own commentary) that of systematically uncovering the divine—by means of reflective contemplation and within the innermost depths of such contemplation. Isaac postulates three stages in the mystery of the deity and its unfolding in creation and revelation.”

Gershom Scholem, Origins of the Kabbalah, pp. 263-5.

Inner Intention of Mystical Meditation

“This brings us back to the question of the actual content of the “revelations of Elijah” as they were disclosed to these mystics of Narbonne, Posquières, and Lunel. Are we to suppose that it merely concerned religious exaltation or revelations of mysteries of diverse kinds, explanations of one thing or another, visions connected with the Merkabah, such as could be deduced, for example, from the description contained in the document under discussion? In that case there would be nothing really new; the experience would merely add more information to a framework whose basic outline was already known beforehand to the praying ascetic.

Or should we perhaps see in these revelations a genuinely new phenomenon that was added to the kabbalistic tradition of the Bahir and lent it a specific character? Since we possess no reliable documents on this subject, it is difficult to answer this question with any certainty. Nevertheless, I would be inclined to interpret our reports in the sense of the second possibility. What was really new in the Kabbalah of the circle of the Provençal scholars and perushim, I would venture to guess, was their doctrine of the mystical meditations at prayer.

It was indeed apparent at the end of the last chapter that here and there texts concerning the mystical meaning of prayer or of specific prayers are already found in the Bahir and that, for example, a verse that plays as important a role in the liturgy as the Qedushah (Isa. 6:3) was there correlated with the aeons or sefiroth. But in the Bahir we are dealing with commentaries, not with instructions for meditations intended to accompany recitation of the verse at the very moment of prayer.

What is a new step and what surpasses this position is the linking of the individual words of the main prayers with specific sefiroth. This development gave rise, among the kabbalists, to the doctrine of kawwanah, which occupies such a major position in the history of the Kabbalah.

In his recitation—for according to talmudic prescription the prayers must be uttered aloud not only thought—he who prays must concentrate his soul upon one or several divine middoth. In this sense the kawwanah represents only a practical application of the doctrine of the existence of the sefiroth or aeons in the world of the Godhead. The prayer is a symbolic reiteration of processes that occur in the pleroma of the deity.

Hence it no longer resembles the old magical prayers that also, as we have seen, filtered through into the circles of the Hasidim and the first kabbalists. There too the person who prays pronounces magical words or holy names, largely incomprehensible nomina barbara that make up part of the text of the prayer itself. The kawwanah, on the other hand, represents a process that takes place exclusively within the domain of thought. It is most remarkable indeed that kabbalistic usage is, in this respect, very similar to that of the scholastics for whom intentio does not mean ”intention” in our usual sense but rather the energy or tension of the act of cognition. (The etymology would be derived from the tension of the bow when directing the arrow.)

The kawwanah of meditation is the tension with which the consciousness (of a person performing a prayer or another ritual act) is directed to the world or object before him. Nothing is pronounced but the words of the statutory prayers, as they had been fixed of old, but the mystical meditation mentally accompanies the current of words and links them to the inner intention of the person who is praying.

Among the German Hasidim the beginnings of such a process seem to be inherent in the prayer itself; among the kabbalists of Provence these initial stages led to a comprehensive discipline of contemplation concerned with man’s communication with God.”

Gershom Scholem, Origins of the Kabbalah, pp. 242-4.

The Double Hokhmah

“In fact, they occasionally seem to force this hypothesis upon us. In that case it is not too much to assume that the gnostic material of Oriental origin in the Book Bahir, once it was received and adopted by a circle of religiously agitated and productive men, amply suffices to explain the inner development of the Kabbalah up to, and including, the Zohar. But how are we to understand the development that led to that ferment, the evidence of which we have before us in the Book Bahir itself? On this point we are forced to assume the existence of some kind of connection, whether in literary or oral form, with older, premedieval materials.

Certain details, as far as I can see, can have no other explanation and above all cannot be attributed to fortuitous coincidences. They prove that the gnostic symbolisms that occupied a meaningful and comprehensible position within their own framework—as for example in the system of the Valentinian gnosis—found their way into Jewish sources, largely detaching themselves, of course, from their organic connection with gnostic mythology.

Today we can no longer (or not yet?) say anything about the nature of these sources, or whether, perhaps, there once existed entire systems of a Jewish character parallel to the classic systems of Gnosticism or to the later gnostic ramifications of the kind that survived in the Aramaic-Syrian linguistic area, such as, for example, the Mandaean gnosis. Only obscure traces of these sources, not a system but merely fragments of symbols, seem to have come into the hands of the redactors of the Bahir. Nevertheless, their attraction was still strong enough to stimulate the combination of old material with new associations of ideas and, thus, to give it a new content.

A surprising detail of this kind is the doctrine of the double Sophia or hokhmah that among the first kabbalists and as early as the Book Bahir, served as a model for similar symbols occupying a double position within the framework of the divine world, the pleroma.

Thus we have a double “Fear of God” (sections 97, 129, 131), a double “Justice” (sedeq, sections 50, 133), a double he in the Tetragrammaton YHWH (section 20), and also, without a doubt, a double Shekhinah (section 11). The region and position of these power symbols (“the lower he; the lower Justice”) are always, in this case, close to the margin and termination of the world of the aeons, and are connected with the symbolism of the Shekhinah.

But these expositions in the Bahir are most precise in just those instances where they are related to the double hokhmah. That should give us cause for thought. The Gnostics, especially those of the Valentinian school, developed the idea of two aeons that are both called Sophia. One, the “upper Sophia,” is high above, in the world of the pleroma; the other, however, which is also related to the symbolism of the “virgin of light,” is found at its lower end.

The gnostic myth of the cosmic drama told of the fall of the lower Sophia, which succumbed to the temptation of the hyle and fell from the pleroma into the lower worlds, where it is either wholly, or at least in certain parts of its luminous being, “in exile.” Even so, this lower, fallen Sophia remains related to the pneuma, the highest constitutive part of the human soul, the contact between these two entities being described by means of different symbols in different systems. This divine spark in man is connected with the drama of the exile of the “lower Sophia.”

It is precisely in the corresponding levels of the structure of the divine middoth that we find, in different passages of the Bahir, the two hypostases or aeons named hokhmah, as the second and the tenth sefirah. Wisdom simply is, in section 96 for example, the upper Wisdom, the “beginning of the paths of God” in the midst of creation.

When God placed this Wisdom in the heart of Solomon he adapted the upper Wisdom to the form of the lower Wisdom, which he was able to grasp. In the form of the lower Wisdom, which is the “daughter” whom God, as it were, gave in marriage to Solomon, “the thirty-two paths of the Sophia,” all the powers and ways of the pleroma are united (sections 43, 62, 67).”

Gershom Scholem, Origins of the Kabbalah, pp. 91-2.

Shiva, Kali, Illusion, Brahman

“The Shaivites envision the pure consciousness of Vast Face as Shiva, and the energy of that consciousness as His consort the Goddess Kali.

The Vedantic philosophy of advaita (non-duality) regards all Name and Form as illusory, and the Brahman (i.e. the Ayn) alone exists.

[Many] Buddhists perform variations of Vast Face meditation practices taught by Gautama Buddha (regarded as the eighth incarnation of Vishnu by Hindus) and other bodhisattvas (souls who reach enlightenment but remain incarnate to teach and help others awaken).

The Buddha practiced jnana yoga (lit. union through direct perception of the Ayn) and taught ashtanga yoga (lit. eight-limbed yoga of concentration and discrimination).

He sat under the Bodhi Tree, renouncing all experiences on all planes of existence. Seeing that all the koshas (Sanskrit words for shells of embodied existence) were empty, he perceived the ultimate Truth of Pure Being in nirvana.

The Vast Face Taoists follow “quietist practices” that lead them to Stillness in the Tao. The principal mood, or bhava, of Vast Face Yoga is called the “shanti bhava” peaceful mood).”

–Daniel Feldman, Qabala: The Mystical Heritage of the Children of Abraham, 2001, pg.  172-3.

The Ka, the Ghost of the Egyptians

The peculiar ideas which the Egyptians held about the composition of man greatly favoured the belief in apparitions and ghosts. According to them a man consisted of a physical body, a shadow, a double, a soul, a heart, a spirit called the khu, a power, a name, and a spiritual body.

When the body died the shadow departed from it, and could only be brought back to it by the performance of a mystical ceremony; the double lived in the tomb with the body, and was there visited by the soul whose habitation was in heaven.

The soul was, from one aspect, a material thing, and like the ka, or double, was believed to partake of the funeral offerings which were brought to the tomb; one of the chief objects of sepulchral offerings of meat and drink was to keep the double in the tomb and to do away with the necessity of its wandering about outside the tomb in search of food.

It is clear from many texts that, unless the double was supplied with sufficient food, it would wander forth from the tomb and eat any kind of offal and drink any kind of dirty water which it might find in its path.

But besides the shadow, and the double, and the soul, the spirit of the deceased, which usually had its abode in heaven, was sometimes to be found in the tomb.

There is, however, good reason for stating that the immortal part of man which lived in the tomb and had its special abode in the statue of the deceased was the “double.”

This is proved by the fact that a special part of the tomb was reserved for the ka, or double, which was called the “house of the ka,” and that a priest, called the “priest of the ka,” was specially appointed to minister therein.

The double enjoyed the smell of the incense which was offered at certain times each year in the tomb, as well as the flowers, and herbs, and meat, and drink; and the statue of the deceased in which the double dwelt took pleasure in all the various scenes which were painted or sculptured on the walls of the various chambers of the tomb, and enjoyed again all the delights which his body had enjoyed upon earth.

The ka, or double, then, in very early times was, to all intents and purposes, the ghost of the Egyptians.

In later times the khu, or “spirit,” seems to have been identified with it, and there are frequent allusions in the texts to the sanctity of the offerings made to the khu, and to their territories, i.e., the districts in which their mummified bodies lie.

E.A. Wallis Budge, Egyptian Magic, London, 1901. Pp. 217-8.

Rites of Mummification Concluded

“On the conclusion of the ceremonies which concern the head the deceased has the power to go in among the holy and perfect spirits, his name is exalted among men, the denizens of heaven receive his soul, the beings of the underworld bow down before his body, the dwellers upon earth adore him, and the inhabitants of the funeral mountain renew for him his youth.

Besides these things, Anubis and Horus make perfect his bandages, and the god Thoth protects his members by his words of magical power; and he himself has learned the magical formulæ which are necessary to make his path straight in the underworld, and also the proper way in which to utter them.

All these benefits were secured for him by the use of bandages and unguents which possess both magical names and properties, and by the words of power uttered by the priests who recited the Ritual of Embalmment, and by the ceremonies which the priest who personated Anubis performed beside the body of the deceased in imitation of those which the god Anubis performed for the dead god Osiris in remote days.

Next the left hand of the deceased was mummified and bandaged according to the instructions given in the Ritual of Embalmment. The hand was stretched out on a piece of linen, and a ring was passed over the fingers; it was then filled with thirty-six of the substances which were used in embalming, according to the number of the forms of the god Osiris.

This done, the hand was bandaged with a strip of linen in six folds, upon which were drawn figures of Isis and Hâpi. The right hand was treated in a similar way, only the figures drawn upon the bandages were those of Râ and Amsu; and when the appropriate words had been recited over both hands divine protection was assured them.

After these things the ceremonies concerning the right and left arms were performed, and these were followed by rubbing the soles of the feet and the legs and the thighs, first with black-stone oil, and secondly with holy oil.

The toes were wrapped in linen, and a piece of linen was laid on each leg; on each piece was drawn the figure of a jackal, that on the right leg representing Anubis, and that on the left Horus.

When flowers of the ânkham plant and other substances had been laid beside and on the legs, and they had been treated with ebony-gum water and holy oil, and appropriate addresses had been said, the ceremony of bandaging the body was ended.”

E.A. Wallis Budge, Egyptian Magic, London, 1901. P. 189-91.

Le Rituel de l’Embaumement

“He believed that he would feed upon the celestial and imperishable food whereon the gods lived, but at the same time he spared no effort or expense to provide for his tomb being supplied at stated intervals throughout the year with perishable food in the shape of offerings of oxen, feathered fowl, cakes, bread, and the like.

He mummified his dead and swathed them in linen bandages, and then by the performance of magical ceremonies and by the recital of words of power sought to give back to their members the strength to eat, and drink, and talk, and think, and move at will.

Indeed, all the evidence now forthcoming seems to prove that he never succeeded in bringing himself to think that the gods could do without his help, or that the pictures or representations of the scenes which took place in the life, and death, and burial, and resurrection of Osiris, upon which he relied so implicitly, could possibly fail to be as efficacious as the actual power of the god himself.

The examination of mummies has shown us with tolerable clearness what methods were adopted in preparing bodies for bandaging and final ornamentation, and the means adopted for disposing of the more corruptible portions of the body are well known from classical and other writers.

But for an account of the manner in which the body was bandaged, and a list of the unguents and other materials employed in the process, and the words of power which were spoken as each bandage was laid in its place, we must have, recourse to a very interesting papyrus which has been edited and translated by M. Maspero under the title of Le Rituel de l’Embaumement. (In Mémoire sur quelques Papyrus du Louvre, Paris, 1875).

The first part of the papyrus, which probably gave instructions for the evisceration of the body, is wanting, and only the section which refers to the bandaging is at all perfect.

The text opens with an address to the deceased in which it is said, “The perfume of Arabia hath been brought to thee to make perfect thy smell through the scent of the god.”

“Here are brought to thee liquids which have come forth from Râ, to make perfect . . . thy smell in the Hall [of Judgment].

O sweet-smelling soul of the great god, thou dost contain such a sweet odour that thy face shall neither change nor perish. . . .

Thy members shall become young in Arabia, and thy soul shall appear over thy body in Ta-neter (i.e., the ‘divine land’).”

 After this the priest or mummifier was to take a vase of liquid which contained ten perfumes, and to smear therewith the body from head to foot twice, taking especial care to anoint the head thoroughly. He was then to say, “Osiris (i.e., the deceased), thou hast received the perfume which shall make thy members perfect.”

“Thou receivest the source [of life] and thou takest the form of the great Disk (i.e., Aten), which uniteth itself unto thee to give enduring form to thy members; thou shalt unite with Osiris in the great Hall.”

E.A. Wallis Budge, Egyptian Magic, London, 1901. P. 184-6.

On Mummification

“IN the preceding pages we have seen how the Egyptians employed magical stones or amulets, and magical words, and magical pictures, and magical names, in the performance of deeds both good and evil; it remains to consider these magical ceremonies in which the skill of the magician-priest was exerted to its fullest extent, and with the highest objects, that is to say, to preserve the human body in a mummified condition, and to perform the symbolic acts which would restore its natural functions.

When we think of the sublime character of the life which the souls of the blessed dead were believed to lead in heaven with the gods, it is hard to understand why the Egyptians took such pains to preserve the physical body from decay.

No Egyptian who believed his Scriptures ever expected that his corruptible body would ascend into heaven and live with the gods, for they declare in no uncertain manner that it remains upon the earth whilst the soul dwells in heaven.

But that the preservation of the body was in some way or for some reason absolutely necessary is certain, for the art of mummification flourished for several thousands of years, and unless there was some good reason, besides the observance of conservative custom and traditional use, why it should do so, king and priest, gentle and simple, and rich and poor, would never have burdened their relatives and heirs with the expense of costly funeral ceremonies, and with the performance of rites which were of no avail.

At first sight, too, it seems strange to find the Egyptians studying carefully how best to provide the dead with a regular supply of sepulchral offerings, for when we come to think about it we notice that in arranging for the well-being of the dead nothing whatever was left to chance.

For example, a papyrus will contain several prayers and pictures with appropriate formulæ, the object of each of which is to give the deceased meat and drink; any one of these would have been enough for the purpose, but it was thought best in such an important matter to make assurance doubly sure, and if there was the least doubt about the efficacy of one Chapter one or more of the same class were added.

Similarly, the tendency of the natural body after death being to decay, the greatest care was taken in mummifying its various members, lest perchance any one of them should be neglected accidentally, and should, either by the omission of the words of power that ought to have been said over it, or through the lax performance of some ceremony, decay and perish.

The Egyptian declared that he was immortal, and believed that he would enjoy eternal life in a spiritual body; yet he attempted by the performance of magical ceremonies and the recital of words of power to make his corruptible body to endure for ever.”

E.A. Wallis Budge, Egyptian Magic, London, 1901. P. 182-4.

On Magical Names in Ancient Egyptian Magical Literature

“THE Egyptians, like most Oriental nations, attached very great importance to the knowledge of names, and the knowledge of how to use and to make mention of names which possessed magical powers was a necessity both for the living and the dead.

It was believed that if a man knew the name of a god or a devil, and addressed him by it, he was bound to answer him and to do whatever he wished; and the possession of the knowledge of the name of a man enabled his neighbour to do him good or evil.

The name that was the object of a curse brought down evil upon its owner, and similarly the name that was the object of a blessing or prayer for benefits secured for its master many good things.

To the Egyptian the name was as much a part of a man’s being as his soul, or his double (KA), or his body, and it is quite certain that this view was held by him in the earliest times.

Thus in the text which is inscribed on the walls inside (Line 169) the pyramid of Pepi L, king of Egypt about B.C. 3200, we read, “Pepi hath been purified. He hath taken in his hand the mâh staff, he hath provided himself with his throne, and he hath taken his seat in the boat of the great and little companies of the gods.”

“Ed maketh Pepi to sail to the West, he stablisheth his seat above those of the lords of doubles, and he writeth down Pepi at the head of those who live.”

“The doors of Pekh-ka which are in the abyss open themselves to Pepi, the doors of the iron which is the ceiling of the sky open themselves to Pepi, and he passeth through them; he hath his panther skin upon him, and the staff and whip are in his hand.”

“Pepi goeth forward with his flesh, Pepi is happy with his name, and he liveth with his ka (double).”

Curiously enough only the body and name and double of the king are mentioned, just as if these three constituted his whole economy; and it is noteworthy what importance is attached to the name in this passage.

In the text from the pyramid of another king (Pepi II. (ed. Maspero, 1. 669, ff. Recueil, tom. xii. 1892, p. 146)) we have a prayer concerning the preservation of the name, which is of such interest that a rendering of it in full is here given: it reads, “O Great Company of the gods who dwell in Annu (Heliopolis), grant that Pepi Nefer-ka-Râ may flourish (literally ‘germinate’), and that his pyramid, his ever lasting building, may flourish, even as the name of Temu, the chief of the nine gods, doth flourish.”

“If the name of Shu, the lord of the upper shrine in Annu, flourisheth, then Pepi shall flourish, and his pyramid, his everlasting building, shall flourish!”

“If the name of Tefnut, the lady of the lower shrine in Annu, flourisheth, the name of Pepi shall be established, and this his pyramid shall be established to all eternity!”

“If the name of Seb flourisheth at the ‘homage of the earth,’ then the name of Pepi shall flourish, and this his pyramid shall flourish, and this his building shall flourish unto all eternity!”

“If the name of Nut in the House of Shenth in Annu flourisheth, the name of Pepi shall flourish, and this his pyramid shall flourish, and this his building shall flourish unto all eternity!”

“If the name of Osiris flourisheth in the nome of Abydos, then the name of Pepi shall flourish, and this his pyramid shall flourish, and this his building shall flourish unto all eternity!”

“If the name of Osiris Khent-Amentet flourisheth, then the name of Pepi shall flourish, and this his pyramid shall flourish, and this his building shall flourish unto all eternity!”

“If the name of Set, the dweller in Nubt (Ombos) flourisheth, then the name of Pepi shall flourish, and this his pyramid shall flourish, and this his building shall flourish unto all eternity!”

“If the name of Horus flourisheth, then the name of Pepi shall flourish, and this his pyramid shall flourish, and this his building shall flourish unto all eternity!”

“If the name of Râ flourisheth in the horizon, then the name of Pepi shall flourish, and this his pyramid shall flourish, and this his building shall flourish unto all eternity!”

“If the name of Khent-merti flourisheth in Sekhem (Letopolis), then the name of Pepi shall flourish, and this his pyramid shall flourish, and this his building shall flourish unto all eternity!”

“If the name of Uatchet in Tep flourisheth, then the name of Pepi shall flourish, and this his pyramid shall flourish, and this his building shall flourish unto all eternity!”

The above prayer or formula was the origin of most of the prayers and texts which had for their object the “making the name to germinate or flourish,” and which were copied so frequently in the Saïte, Ptolemaic, and Roman periods.

All these compositions show that from the earliest to the latest times the belief as to the importance of the preservation of the name never changed in Egypt, and the son who assisted in keeping green his father’s name, and in consequence his memory, performed a most meritorious duty.”

E.A. Wallis Budge, Egyptian Magic, London, 1901. Pp. 157-61.


Now the cow is, of course, Isis-Hathor, and both the words and the picture refer to some event in the life of Râ, or Horus. It is quite evident that the words of power, or charm, uttered by Isis-Hathor delivered the god out of some trouble, and the idea is that as it delivered the god, and was of benefit to him, even so will it deliver the deceased and be of benefit to him. The words of power read:—

“O Amen, O Amen, who art in heaven, turn thy face upon the dead body of thy son, and make him sound and strong in the underworld.”

And again we are warned that the words are “a great mystery” and that “the eye of no man whatsoever must see it, for it is a thing of abomination for [every man] to know it. Hide it, therefore; the Book of the lady of the hidden temple is its name.”

An examination of mummies of the late period shews that the Egyptians did actually draw a figure of the cow upon papyrus and lay it under the head of the deceased, and that the cow is only one figure among a number of others which were drawn on the same papyrus.

With the figures magical texts were inscribed and in course of time, when the papyrus had been mounted upon linen, it superseded the gold figure of the cow which was fastened to the neck of the deceased, and became, strictly speaking an amulet, though its usual name among archaeologists is “hypocephalus.” The figure on the opposite page well illustrates the object. It will be noticed that the hypocephalus is round; this is due to the fact that it represents the pupil of the Eye of Horus, which from time immemorial in Egypt was regarded as the source of all generative power, and of reproduction and life.

Ancient Egyptian Tomb Hypocephalus

Hypocephalus or object placed under the head.

 Hypocephalus or object placed under the head 
of the deceased Shai-enen to keep warmth in the body.

The first group of gods are:—

Nehebka offering to Horus his Eye, a goddess with the Eye of Horus for a head, the cow of Isis-Hathor described above, the four children of Horus, two lions, a member of the human body, the pylon of heads of Khnemu the god of reproduction, and Horus-Râ.

In the second are the boat of the Sun being poled along by Horus, and the boat of the Moon, with Harpocrates in the bow. In the other scenes we have the god Khepera in his boat, Horus in his boat, and Horus-Sept in his boat.

The god with two faces represents the double aspect of the sun in setting and rising, and the god with the rams’ heads, who is being adored by apes, is a mystical form of Khnemu, one of the great gods of reproduction, who in still later times became the being whose name under the form of Khnumis or Khnoubis occupied such an important position among the magical names which were in use among the Gnostics.

The two following prayers from the hypocephalus will illustrate the words of power addressed to Amen, i.e., the Hidden One, quoted above:—

1. “I am the Hidden One in the hidden place. I am a perfect spirit among the companions of Râ, and I have gone in and come forth among the perfect souls. I am the mighty Soul of saffron-coloured form.

“I have come forth from the underworld at pleasure. I have come. I have come forth from the Eye of Horus. I have come forth from the underworld with Râ from the House of the Great Aged One in Heliopolis.

“I am one of the spirits who come forth from the underworld: grant thou unto me the things which my body needeth, and heaven for my soul, and a hidden place for my mummy.”

2. “May the god, who himself is hidden, and whose face is concealed, who shineth upon the world in his forms of existence, and in the underworld, grant that my soul may live for ever!

“May the great god in his disk give his rays in the underworld of Heliopolis! Grant thou unto me an entrance and an exit in the underworld without let or hindrance.”

Chapter CLXIII. of the Book of the Dead was written to prevent the body of a man mouldering away in the underworld, and to deliver him from the souls which were so unfortunate as to be shut in the various places thereof, but in order to make it thoroughly efficacious it was ordered to be recited over three pictures:

(1) a serpent with legs, having a disk and two horns upon its head;

(2) an utchat, (see above, p. 55) or Eye of Horus, “in the pupil of which shall be a figure of the God of the lifted hand with the face of a divine soul, and having plumes and a back like a hawk”;

(3) an utchat, or Eye of Horus, “in the pupil of which there shall be a figure of the God of the lifted hand with the face of the goddess Neith, and having plumes and a back like a hawk.”

If these things be done for the deceased “he shall not be turned back at any gate of the underworld, he shall eat, and drink, and perform the natural functions of his body as he did when he was upon earth; and none shall rise up to cry out against him; and he shall be protected from the hands of the enemy for ever and ever.” (See Chapters of Coming Forth by Day, p. 292).

E.A. Wallis Budge, Egyptian Magic, London, 1901. Pp. 115-21.

Vignettes From the Papyrus of Ani


The soul of the scribe Ani visiting his mummified body 
as it lies on its bier in the tomb. 
(From the Papyrus of Ani, plate 17.)

“Many of the pictures or vignettes carry their own interpretations with them, e.g., the picture of the soul hovering over the dead body which lies beneath it on the bier at once suggests the reunion of the soul with the body; the picture of the deceased walking away from a “block of slaughter” and a knife dripping with blood suggests escape from a cruel death; the picture of a soul and spirit standing before an open door suggests that the soul has freedom to wander about at will; and the picture of the soul and the shadow in the act of passing out through the door of the tomb indicates clearly that these parts of man’s economy are not shut up in the tomb for all eternity.

Anubis with Ani

Anubis holding the mummy of the scribe Ani.

Anubis holding the mummy of the scribe Ani; 
by the door of the tomb stand the soul and spirit of the deceased 
in the form of a human-headed hawk and bennu bird respectively. 
(From the Papyrus of Ani, plate 16.)

But the ideas which prompted the painting of other vignettes are not so clear, e.g., those which accompany Chapters CLXII-CLXV in the late or Säite Recension of the Book of the Dead, although, fortunately, the rubrics to these chapters make their object clear.

Thus the picture which stands above Chapter CLXII. is that of a cow having upon her head horns, a disk, and two plumes, and from the rubric we learn that a figure of it was to be made in gold and fastened to the neck of the deceased, and that another, drawn upon new papyrus, was to be placed under his head.

If this be done “then shall abundant warmth be in him throughout, even like that which was in him when he was upon earth. And he shall become like a god in the underworld, and he shall never be turned back at any of the gates thereof.”

Ani Leaving the Tomb

Ani Passing Through the Door of His Tomb

The scribe Ani passing through the door of the tomb. 
Outside are his shadow and his soul in the form of a human-headed bird. 
(From the Papyrus of Ani, plate 18.)

The words of the chapter have great protective power (i.e., are a charm of the greatest importance) we are told, “for it was made by the cow for her son Râ when he was setting, and when his habitation was surrounded by a company of beings of fire.”

E.A. Wallis Budge, Egyptian Magic, London, 1901. Pp. 113-6.

Men Attaining the Form of the Radiance of Ra

“Elsewhere it is ordered that the boat of Râ be painted “in a pure place,” and in the bows is to be painted a figure of the deceased; but Râ was supposed to travel in one boat (called “Âtet “) until noon, and another (called “Sektet”) until sunset, and provision had to be made for the deceased in both boats.

How was this to be done? On one side of the picture of the boat a figure of the morning boat of Râ was to be drawn, and on the other a figure of the afternoon boat; thus the one picture was capable of becoming two boats. And, provided the proper offerings were made for the deceased on the birthday of Osiris, his soul would live for ever, and be would not die a second time. (Ibid., p. 212).

According to the rubric to the chapter (i.e., CXXX) in which these directions are given, the text of it is as old, at least, as the time of Hesepti, the fifth king of the Ist dynasty, who reigned about B.C. 4350, and the custom of painting the boat upon papyrus is probably contemporaneous.

The two following rubrics from Chapters CXXXIII. and CXXXIV., respectively, will explain still further the importance of such pictures:–

1. “This chapter shall be recited over a boat four cubits in length, and made of green porcelain [on which have been painted] the divine sovereign chiefs of the cities; and a figure of heaven with its stars shall be made also, and this thou shalt have made ceremonially pure by means of natron and incense.

And behold, thou shalt make an image of Râ in yellow colour upon a new plaque and set it at the bows of the boat. And behold, thou shalt make an image of the spirit which thou dost wish to make perfect [and place it] in this boat, and thou shalt make it to travel about in the boat [which shall be made in the form of the boat] of Râ; and he shall see the form of the god Râ himself therein.

Let not the eye of any man whatsoever look upon it, with the exception of thine own self, or thy father, or thy son, and guard [this] with great care. Then shall the spirit be perfect in the heart of Râ, and it shall give unto him power with the company of the gods; and the gods shall look upon him as a divine being like unto themselves; and mankind and the dead shall fall down upon their faces, and he shall be seen in the underworld in the form of the radiance of Râ.”

E.A. Wallis Budge, Egyptian Magic, London, 1901. Pp. 111-2.

On Magical Figures in Ancient Egyptian Magic

“IT has been said above that the name or the emblem or the picture of a god or demon could become an amulet with power to protect him that wore it, and that such power lasted as long as the substance of which it was made lasted, if the name, or emblem, or picture was not erased from it.

But the Egyptians went a step further than this, and they believed that it was possible to transmit to the figure of any man, or woman, or animal, or living creature, the soul of the being which it represented, and its qualities and attributes.

The statue of a god in a temple contained the spirit of the god which it represented, and from time immemorial the people of Egypt believed that every statue and every figure possessed an indwelling spirit.

When the Christianized Egyptians made their attacks on the “idols of the heathen” they proved that they possessed this belief, for they always endeavoured to throw down the statues of the gods of the Greeks and Romans, knowing that if they were once shattered the spirits which dwelt in them would have no place wherein to dwell, and would thereby be rendered homeless and powerless.

It will be remembered that it is stated in the Apocryphal Gospels that when the Virgin Mary and her Son arrived in Egypt there “was a movement and quaking throughout all the land, and all the idols fell down from their pedestals and were broken in pieces.”

Then all the priests and nobles went to a certain priest with whom “a devil used to speak from out of the idol,” and they asked him the meaning of these things; and when he had explained to them that the footstep of the son of the “secret and hidden god” had fallen upon the land of Egypt, they accepted his counsel and made a figure of this god.

The Egyptians acknowledged that the new god was greater than all their gods together, and they were quite prepared to set up a statue of him because they believed that in so doing they would compel at least a portion of the spirit of the “secret and hidden god” to come and dwell in it.

In the following pages we shall endeavour to describe the principal uses which the Egyptians made of the figures of gods, and men, and beasts, to which magical powers had been imparted by means of the performance of certain symbolic ceremonies and the recital of certain words of power; and how they could be employed to do both good and evil.”

E.A. Wallis Budge, Egyptian Magic, London, 1901. Pp. 65-7.

Egyptian Magic

A STUDY of the remains of the native religious literature of ancient Egypt which have come down to us has revealed the fact that the belief in magic, that is to say, in the power of magical names, and spells, and enchantments, and formulæ, and pictures, and figures, and amulets, and in the performance of ceremonies accompanied by the utterance of words of power, to produce supernatural results, formed a large and important part of the Egyptian religion.

[ … ]

The belief in magic, the word being used in its best sense, is older in Egypt than the belief in God, and it is certain that a very large number of the Egyptian religious ceremonies, which were performed in later times as an integral part of a highly spiritual worship, had their origin in superstitious customs which date from a period when God, under any name or in any form, was unconceived in the minds of the Egyptians.

[ … ]

From the religious books of ancient Egypt we learn that the power possessed by a priest or man who was skilled in the knowledge and working of magic was believed to be almost boundless. By pronouncing certain words or names of power in the proper manner and in the proper tone of voice he could heal the sick, and cast out the evil spirits which caused pain and suffering in those who were diseased, and restore the dead to life, and bestow upon the dead man the power to transform the corruptible into an incorruptible body, wherein the soul might live to all eternity.

His words enabled human beings to assume divers forms at will, and to project their souls into animals and other creatures; and in obedience to his commands, inanimate figures and pictures became living beings and things which hastened to perform his behests. The powers of nature acknowledged his might, and wind and rain, storm and tempest, river and sea, and disease and death worked evil and ruin upon his foes, and upon the enemies of those who were provided with the knowledge of the words which he had wrested from the gods of heaven, and earth, and the underworld.

Inanimate nature likewise obeyed such words of power, and even the world itself came into existence through the utterance of a word by Thoth; by their means the earth could be rent asunder, and the waters forsaking their nature could be piled up in a heap, and even the sun’s course in the heavens could be stayed by a word.

No god, or spirit, or devil, or fiend, could resist words of power, and the Egyptians invoked their aid in the smallest as well as in the greatest events of their lives. To him that was versed in the lore contained in the books of the “double house of life” the future was as well known as the past, and neither time nor distance could limit the operations of his power; the mysteries of life and death were laid bare before him, and he could draw aside the veil which hid the secrets of fate and destiny from the knowledge of ordinary mortals.

[ … ]

In the “white” and “black” magic of the Egyptians most of the magic known in the other countries of the world may be found; it is impossible yet to say exactly how much the beliefs and religious systems of other nations were influenced by them, but there is no doubt that certain views and religious ideas of many heathen and Christian sects may be traced directly to them.

[ … ]

But the fact remains that they did believe in One God Who was almighty, and eternal, and invisible, Who created the heavens, and the earth, and all beings and things therein; and in the resurrection of the body in a changed and glorified form, which would live to all eternity in the company of the spirits and souls of the righteous in a kingdom ruled by a being who was of divine origin, but who had lived upon the earth, and had suffered a cruel death at the hands of his enemies, and had risen from the dead, and had become the God and king of the world which is beyond the grave; and that, although they believed all these things and proclaimed their belief with almost passionate earnestness, they seem never to have freed themselves from a hankering after amulets and talismans, and magical names, and words of power, and seem to have trusted in these to save their souls and bodies, both living and dead, with something of the same confidence which they placed in the death and resurrection of Osiris.

E.A. Wallis Budge, Egyptian Magic, London, 1901. Pp. vii. – xiv.

Reincarnation in Jewish Kabbalah

“The concept of reincarnation (gilgul) became central in the psychological doctrines of the Lurianic school, perhaps for the first time in the history of the kabbalah. There are five strata in the soul, reflecting the structure of the sefirot; each of these components has its own history, and each wanders from body to body, from generation to generation, independent of the other parts. Each soul, therefore, is a meeting of parts that have their own history and experiences.”

–Joseph Dan, Kabbalah: A Very Short Introduction, pg. 82.

%d bloggers like this: