The Kabbalah Unveiled indexSacred Texts JudaismKABBALA DENUDATA:THE KABBALAH UNVEILEDContaining the following Books of the ZoharThe Book of Concealed MysteryThe Greater Holy AssemblyThe Lesser Holy AssemblyS. L. MACGREGOR MATHERS, translator[1912]Title PageDedicationPrefaceIntroductionSiphra Dtzenioutha: The Book of Concealed MysteryChapter IChapter II.Chapter III.Chapter IVChapter VGreater Holy AssemblyChapter I: The Ingress and the PrefaceChapter II: Of the Condition of the World and the World of VacancyChapter III: Concerning the Ancient One, or Macroprosopus, and Concerning His Parts, andEspecially Concerning His SkullChapter IV: Concerning the Dew, or Moisture of the Brain, of the Ancient One, or MacroprosopusChapter V: Further Concerning the Skull of MacroprosopusChapter VI: Concerning the Membrane of the Brain of MacroprosopusChapter VII: Concerning the Hair of MacroprosopusChapter VIII: Concerning the Forehead of MacroprosopusChapter IX: Concerning the Eyes of MacroprosopusChapter X: Concerning the Nose of MacroprosopusChapter XI: Concerning the Beard of Macroprosopus in GeneralChapter XII: Concerning the Beard of Macroprosopus in Particular, and in the First m (1 of 3) [13/10/2002 14:33:28]

The Kabbalah Unveiled indexConcerning its First PartChapter XIII: Concerning the Second Part of the Beard of MacroprosopusChapter XIV: Concerning the Third Part of the Beard of MacroprosopusChapter XV: Concerning the Fourth Part of the Beard of MacroprosopusChapter XVI: Concerning the Fifth Part of the Beard of MacroprosopusChapter XVII: Concerning the Sixth Part of the Beard of MacroprosopusChapter XVIII: Concerning the Seventh Part of the Beard of MacroprosopusChapter XIX: Concerning the Eighth Part of the Beard of MacroprosopusChapter XX: Concerning the Ninth Part of the Beard of MacroprosopusChapter XXI: Concerning the Tenth and Eleventh Part of the Beard of MacroprosopusChapter XXII: Concerning the Twelfth Part of the Beard of MacroprosopusChapter XXIII: Concerning the Thirteenth Part of the Beard of MacroprosopusChapter XXIV: The Conclusion of the Matter Concerning MacroprosopusChapter XXV: The Ingress of Microprosopus.Chapter XXVI: Concerning the Edomite KingsChapter XXVII: Concerning the Skull of Microprosopus and its Appurtenances; Namely,Concerning the Subtle Air, and the Fire and the Dew.Chapter XXVIII: Concerning the Brain and Membrane of the Brain of MicroprosopusChapter XXIX: Concerning the Hair of MicroprosopusChapter XXX: Concerning the Forehead of MicroprosopusChapter XXXI: Concerning the Eyes of MicroprosopusChapter XXXII: Concerning the Nose of MicroprosopusChapter XXXIII: Concerning the Ears of MicroprosopusChapter XXXIV: Concerning the Beard of MicroprosopusChapter XXXV: Concerning the First Part of the Beard of MicroprosopusChapter XXXVI: Concerning the Second Part of the Beard of MicroprosopusChapter XXXVII: Concerning the Second Part of the Beard of MicroprosopusChapter XXXVIII: Concerning the Seven Last Portions of the Beard of MicroprosopusChapter XXXIX: Concerning the Body of Microprosopus in General, Under the Condition of anAndrogynChapter XL: Concerning the Feminine Portion of MicroprosopusChapter XLI: Concerning the Separate Members of Each Personification, and EspeciallyConcerning the arms of MicroprosopusChapter XLII: Concerning the Separation of the Masculine and Feminine, and Concerning theirConjunctionChapter XLIII: Concerning the JudgementsChapter XLIV: Further Remarks Concerning the Supernal ManChapter XLV: ConclusionLesser Holy AssemblyChapter I: Which Containeth the IntroductionChapter II: Concerning the Skull of the Ancient One.His Brain.ThreeHeads.Hair.Discriminatory PathsChapter III: Concerning the Forehead of the Most Holy Ancient OneChapter IV: Concerning the Eyes of the Most Holy Ancient OneChapter V: Concerning the Nose of the Most Holy Ancient OneChapter VI: Concerning the Beard of the Most Holy Ancient One.Chapter VII: Concerning the Brain and the Wisdom in GeneralChapter VII: Concerning the Father and m (2 of 3) [13/10/2002 14:33:28]

The Kabbalah Unveiled indexChapter IX: Concerning Microprosopus and His Bride In GeneralChapter X: Concerning Microprosopus in Especial, with Certain Digressions, and Concerning theEdomite KingsChapter XI: Concerning the Brain of Microprosopus and its ConnectionsChapter XII: Concerning the Hair of MicroprosopusChapter XIII: Concerning the Forehead of MicroprosopusChapter XIV: Concerning the Eyes of MicroprosopusChapter XV: Concerning the Nose of MicroprosopusChapter XVI: Concerning the Ears of MicroprosopusChapter XVII: Concerning the Countenance of MicroprosopusChapter XVIII: Concerning the Beard of MicroprosopusChapter XIX: Concerning the Lips and Mouth of MicroprosopusChapter XX: Concerning the Body of MicroprosopusChapter XX: Concerning the Bride of MicroprosopusChapter XXII: Concerning the Remaining Members of ndex.htm (3 of 3) [13/10/2002 14:33:28]

Title PageSacred Texts Judaism Index NextKABBALA DENUDATA:THE KABBALAH UNVEILEDContaining the following Books of the ZoharThe Book of Concealed MysteryThe Greater Holy AssemblyThe Lesser Holy AssemblyS. L. MACGREGOR MATHERSTRANSLATED INTO ENGLISH FROM THE LATIN VERSION OF KNORR VON ROSENROTH, AND COLLATED WITHTHE ORIGINAL CHALDEE AND HEBREW TEXTNew York: Theosophical Pub. Co.,[1912]Scanned at, August, 2002. J. B. Hare, Redactor.Next: 0.htm [13/10/2002 14:33:29]


PrefaceSacred Texts Judaism Index Previous Nextp. viiPREFACETO THE NEW EDITIONBy M. MACGREGOR MATHERSAs a pupil of my late husband and in later years collaborator in his more esoteric studies, I takethis opportunity to say a few words in regard to himself and his work. Moreover, since his death atthe end of 1918, I have received innumerable visits, letters and enquiries from all parts of theworld from students of his writings. As most of these questions would appear to bear on his moreesoteric knowledge, I will quote his own words (see page 13, paragraph 22, of the Introduction):"The term 'Unwritten Qabalah' is applied to certain knowledge which is never entrusted to writing,but communicated orally. I may say no more on this point, nor even whether I myself have or havenot received it."Simultaneously with the publication of the Qabalah in 1887, he received instructions from hisoccult teachers to prepare what was eventually to become his esoteric school. In this connectionwere associated with him the late Dr. Woodman and the late Dr. Wynn-Westcott, both eminentMasons and Qabalists. They, with my husband, held high Office in the Societas Rosicruciana inAnglia, and other Masonic bodies.Since the year 1887, when the first edition of the Qabalah Unveiled appeared, the whole attitude ofthe thinking world has changed considerably towards occult philosophy and science. The giganticstrides made by science since the end of the last century, the staggering facts disclosed by itspractical demonstrations, simultaneously with the development of the great occult movement, muststrike all thoughtful people as the evidence of some imminent change in the evolution of thisplanet. Material science would appear to be spiritualizing itself and occult science to bematerializing itself. If not clasping hands, they are certainly making tentative attempts in thatdirection. The Ancientp. viiiWisdom, the Sacred Books, taught. that we cannot understand Matter without understandingSpirit, that we cannot understand Spirit without understanding Matter. That Matter and Spirit areonly opposite poles of the same universal substance. All through the Qabalah runs this axiom:"that Malkuth is in Kether, that Kether is in Malkuth." The same idea is repeated through theGnostic teaching: "the earth that is in the heaven, the heaven that is in the earth."Religion has its word, science its promises and demonstrations, philosophy its systematizedtheories, art its creations and ideals, and yet these in their fundamental separations fall short of thatSynthetical ideal which the Spirit of Humanity unceasingly demands. There remains always theperpetual cry of humanity, that plaint of a world in pain demanding apparently in vain somesolution to the problem of existence. The answer of the ancient world to this cry of the Spirit ofHumanity is to be found in the establishment of the Mysteries, as containing in their penetralia thatwhich even the highest then known forms of religion had not, namely, a philosophico-religiousreply resumed in Formulas and Ceremonies, to the problems of Life and Death, of Nature, of theGods, of Spiritual Beings, etc., and lastly of the linking of these as a whole back to the First Causeof all tm (1 of 4) [13/10/2002 14:33:33]

PrefaceIn 1888, after the publication of the Qabalah Unveiled, my husband started the working of hisesoteric school. To write the consecutive history of an occult Order is a difficult matter, as difficultas to write the life of an Adept, there being so much of an inner and secret nature necessarilyinvolved in both; so much of the symbolical in the historical, so much of the latter in thesymbology.The general constitution of the teaching, the skeleton of the work, was handed to him by his occultteachers together with a vast amount of oral instruction. The object of the establishment of thisschool was similar to that of the foundation in ancient times of centres for the Celebration of theMysteries. The literature of this school, with a few exceptions, was written by my husband underthe direction of these teachers, based upon the ancient mysteries, chiefly those of Egypt, Chaldeaand Greece, and brought up to date to suit the needs of our modern mentalities. It is a systememinently suited to Western occultism, whichp. ixa man can follow while living the ordinary life of the world, given that this is understood in itshighest sense. Dr. Woodman and Dr. Wynn-Westcott aided in the administrative side of thisschool and its teaching to a certain extent.As a pioneer movement, for the first ten or twelve years it encountered many of the difficulties thatbeset work that is given ahead of its time, but we had been told that the beginning would be in thenature of an experiment and that the students would be sifted. Dr. Woodman had died in the year1890, and in 1897 Dr. Wynn-Westcott resigned, after which my husband entirely reorganized theschool under orders, and further teachings were given him. The teaching is principally byCeremony, Ritual, and Lecture. Purity of aspiration and of life are the first and essential qualitiesdemanded of the student. A simultaneous development of soul, mind and body is insisted upon.The curriculum comprises the study of the intelligent forces behind Nature, the Constitution ofman and his relation to God. The whole aim and object of the teaching is to bring a man to theknowledge of his higher self, to purify himself, to strengthen himself, to develop all qualities andpowers of the being, that he may ultimately regain union with the Divine Man latent in himself,that Adam Qadmon, whom God hath made in His Own Image.Great stress is laid on the ideal of Fraternity. The potency of Fraternity has ever been an essentialfactor in an Occult order, apart from its altruistic aspect; there are. also the spiritual and psychic.Any breach in the harmony of a circle will permit the entry of an opposing force. A Spiritualist ofexperience will bear witness to the truth of this statement.Through all the Sacred Books, be they our Bible, the Qabalah, the Egyptian Books, the VedanticTeachings, the Druidic traditions, etc., the Symbols of the Rose and of the Lily or Lotus and of theCross, reveal themselves as veritable living images of some great fundamental truth. I am preparedto affirm that any Order, Society, group of students, etc., forming themselves with the aim ofstudying the composition and nature of the manifested Universe, must inevitably fall under thesymbolism of the Rose, of the Lily or Lotus, and of the Cross. The Rose with its mysterious centre,its nucleus, the centralp. xSun, is a symbol of the infinite and harmonious separations of nature.The symbol of the Lily or Lotus is very similar to that of the Rose, with some slightdifferentiations.We know that the symbol of the Cross is practically the Key-note of the New Testament. It is theQuaternary in Nature, the four letters of the Holy Name, I.H.V.H., the Tetragrammaton, htm (2 of 4) [13/10/2002 14:33:33]

Prefacewhich with the addition of the letter of the Holy Spirit, Shin, becomes Yeheshuah, the Name of theMessiah. In Alchemy, whether Spiritual or physical, we are told that the ultimate secret is to findthe centre of the Cross. A true understanding of the four-lettered Name, containing as it does thepowers of the four elements of nature, Air, Water, Fire, and Earth, from their lowest degree to theirhighest aspect, would imply a knowledge and power of creation as well as that of death anddestruction. Is it not for this reason that its pronunciation has been forbidden by the Qabalist? TheAncient Wisdom implied that this Name might only be pronounced by the Initiate who hasattained the Supreme Initiation, that is to say "He who has learnt to be One with the FIRSTMOVER and be His Will."Regarding the distinction between monotheism, polytheism and pantheism, this distinction hardlyexists for the Initiate. Verily there is little difference between a single God and a harmony ofSupreme Forces, so absolutely linked that the effect would be that of an indivisible unit, a pluralitywhose action is unified, an unity whose action is pluralised.Concerning Science and its "missing links," occult Science has asserted that there exists no void inthe Universe, and that the "missing links" are to be found in the invisible world. Modern Scienceand Philosophy are continually demonstrating that our physical senses are limited and cognize butlittle in proportion to that perceived by the more subtle methods. Sir Oliver Lodge says: "Aphysicist is never limited to direct sensory impressions. He has to deal with a multitude ofconceptions and things for which he has no physical organ: the dynamical theory of heat, forinstance, and of gases, the theory of electricity, of Magnetism, of chemical affinity, of cohesion,aye, and his apprehension of the ether itself, lead him into regions where sight and hearing andtouch are impotent as directp. xiwitnesses . . . . . . . in such regions everything has to be interpreted in terms of the insensible, theapparently unsubstantial, and in a definite sense, the imaginary." Again he says: "I am reasonablyconvinced of the existence of grades of beings not only lower in the scale than man, but higheralso, grades of every order of magnitude, from zero to infinity, and I know from experience thatamong these Beings are some who care for and help and guide humanity . . . . . and further it is myfaith--however humbly it may be held--that among these lofty beings, highest of those whoconcern themselves directly with this earth, of all the myriads of worlds in infinite space, is ONEon Whom the right instinct of Christianity has always lavished heartfelt reverence and devotion." 1Here is an almost parallel idea taken from Egyptian Symbolism: 2 "Concerning the harmoniouslinking together of the divine and the natural; as in the vision of the ladder of Jacob whereon theAngels of God ascended and descended. As also in the very ancient ideals of Egypt, Chaldea,China, India, etc., there was the conception of an unbroken chain proceeding from the highestGodhead, through Gods; angels; spirits, genii; souls, whether in our life or another; spiritualbeings; and ultimating through the sacred animals upon the very Ground of Earth Itself, and alsoeven through the trees, plants and minerals. What, then, can be such a chain that links all thingsunto their divine Origin? Surely it cannot be other than the Descending Divine Influence MEZLA;the Influence of the HOLY and DIVINE SPIRIT."Take this Divine Spirit in its Triune Manifestation, call it Light, Life, and Love, call it Father, Son,and Holy Spirit, or Father, Mother, Son; take Radium as being so very close in nature to the oneelement of the Ancients and note its triune manifestation, through the alpha, beta and gamma rays.Regarding seers and mediums, as before remarked, our school lays great stress on thesimultaneous development of, crudely speaking, the three planes of being. which developmentmust precede psychic experiment. The methods employed to equilibrate the nature entailconsiderable study, time and patience. There is no royal road to any science, let alone the scienceof the occult. Before touching such experiments as obtain in spiritualism, the student would besupposed to be in a measure aware of the m (3 of 4) [13/10/2002 14:33:33]

Prefacep. xiiof the entities he would be likely to encounter, and especially to have some idea of the constitutionof Man. When this is achieved he will be equipped and enabled to face the many dangers anddifficulties he will encounter in the invisible world.Take the astral plane in its varied divisions, where some of the adventures described by the seertake place. This plane may be described as a hall panelled with mirrors, where one is confrontedwith bewildering reflexes. Manifesting therein are numerous and varying entities.Spiritualism is distinctly a Western movement and has certainly been the means of bringingconviction of the after life to many. The methods employed by spiritualists may be verydangerous, in that they frequently lack the preliminary preparation and knowledge necessarybefore approaching psychic phenomena. The spiritualist who lacks this specialized knowledgemust be prepared to encounter all the dangers with which explorers in unknown lands are beset. Hewho enters into these regions has sometimes found it easier to open the door than to close it.A few words which may be of interest on my husband's life. As a very young boy he was intenselyinterested in mysticism and symbolism generally. He was educated at Bedford Grammar School, specializing on the Classical side. During his spare moments he collected and made a special studyof Celtic tradition and symbolism. This love of Celtic Symbology was inherited from his Highlandancestry. His ancestor, Ian MacGregor of Glenstrae, an ardent Jacobite, after the /45 Rebellionwent over to France and under Lally Tolendal fought at Pondicherry. This ancestor was createdComte de Glenstrae by Louis XV. This French title was inherited by my husband and he alwaysused it when living in France. As a young man he came into contact with Kenneth Mackenzie,with whom he had a strong occult link. Kenneth Mackenzie, author of the Encyclopædia ofMasonry, had been a great friend of Bulwer Lytton. After some years of seclusion in the country,where my husband led a student's life in preparation for his future work, he met Anna Kingsford,who introduced him to Madame Blavatsky. Madame Blavatsky invited him to collaborate with herin the formation of her Society. After deliberation, notwithstanding his profound admiration forthat remarkable woman, this invitation he was compelled to decline. Their ideals were not entirelythe same. At that time he was more in sympathy with Anna Kingsford'sp. xiiiideals of esoteric Christianity and of the advancement of woman. Moreover he was profoundlyinterested in her campaign against vivisection, in which h