Download A Garden Of Pomegranates: A Outline of the Qabalah by Israel Regardie PDF

By Israel Regardie

A simple advent to the sensible Qabala as a highway map to the subconscious, and to Man's interrelationship with the Universe -- with specific emphasis on mental integration, magick, and religious progress.

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Additional info for A Garden Of Pomegranates: A Outline of the Qabalah (Llewellyn's High Magick Series)

Example text

The colour attributed to Keser is White, its Tarotic attributions are the four Aces, and it is called in the Sepher Yetsirah "The Admirable or Hidden Intelligence". According to Rabbi Azariel's Commentary on the Ten S ephiros each of the Sephiros has three distinct qualities. First, it has its own Sephirothal function, already described. Its secondary aspect is that it receives from the previous Sephiros, or from above, in the case of Keser; and third, it transmits its own nature, and that received from above, to those Sephiros below.

The new era in the history of the Qabalah created by the appearance of this storehouse of legend, philosophy, and anecdote, has continued right down to the present day• Yet nearly every writer who has since espoused the doctrines of the Qabalah has made the Zohar his principal textbook, and its exponents have applied themselves assiduously to commentaries, epitomes, and translations-missing, however, with only a few exceptions, the real underlying possibilities of the Qabalistic Tree of Life. The Zohar so impressed the celebrated scholastic metaphysician and experimental chemist, Raymond Lully, that it suggested to him the development of the Ars Magna (The Great Work), an idea in the exposition of which he exhibits the loftiest conceptions of the Qabalah, regarding it as a divine science and a genuine revelation of Light to the human soul.

There is in consequence of this observation in the realm of modern Philosophy what is 80 A GARDEN OF POMEGRANATES frankly considered to be an uncompromising deadlock. Qabalists assert that Reason is a weapon inadequate to the Search for Reality since its nature is essentially self-contradictory. Hume and Kant both saw this; but the one became a sceptic in the widest sense of the term, and with the other, the conclusion hid itself behind a verbose transcendentalism. Spencer, too, saw it, but tried to gloss it over and to bury it beneath the ponderousness of his erudition.

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