[64] All later Kabalists agree that Tetragrammaton is the root and foundation of the Divine Names. In the Sephirotic system one of the allocations makes Chokmah, or Supernal Wisdom, to correspond with the Yod of Tetragrammaton. Kether, which is the Crown, is said to have no letter attributed thereto, because the mystery of Ain Soph, the hidden abyss of the Godhead, is implied therein. However, the apex of Yod does in a sense intimate concerning Kether. He is the second letter in the Divine Tetrad, and it is ascribed to Binah, or Supernal Understanding, wherein is all life comprehended. This is the abode of the Shekinah in transcendence. The third letter is Vau, and it is said to contain the six Sephiroth from Chesed to Yesod. The second He is the fourth and last letter; it corresponds to Malkuth, or the Kingdom, wherein is the mystery of the unity of God. This is the abode of the Shekinah in manifestation. Thus, Yod, He, Vau, He, which we render Jehovah, contains all the ten Sephiroth. There are, however, other allocations.
[65] Éliphas Lévi must have meant to say seven letters, but the point does not signify. According to Rosenroth, the Tetragrammaton with vowel-points is the eighth Divine Name— יֱהֹוִה. The points are those of Elohim and it is read as that Name. This signifies the concealment of the “Ineffable” Name, on account of the exile of Israel.
[66] This is the Divine Name which is most in proximity to created things. See the excursus thereon in Kabbala Denudata, vol. i. pp. 32-41.
[67] Cf. the Zohar, Part i. folio 15a, on Exodus iii. 14: “And God said unto Moses: I am that I am”— אהיה אשר אהיה
[68] According to the Rabbinical Lexicon of Buxtorf, Agla is formed from the initial letters of the sentence אדני לצלם נכור אהה = Tu potens es in sæculum, Domine. There seems to be no Kabalistic authority for its explanation by Lévi, and the word occurs very seldom in the Zohar.
[69] According to Petrus Galatinus, in De Arcanis Catholicæ Veritatis, the word Agla expresses the infinite power of the Divine Trinity. Like Éliphas Lévi, he gives us the separate significance of each letter and, like Buxtorf, he makes them the initials of the sentence already quoted, his rendering being: Tu potens in æternum Dominus. He terms Agla Nomen Dei, for which there seems to be as much and as little authority as there is for the suggestion that the Divina potentia is that of the Trinity.
[70] A very full exposition of this Name will be found in the section entitled De Cabale Hebræorum, forming part of Kircher’s magnum opus, the Œdipus Ægyptiacus. It is curious that a tract so important as this, within its own measures, and written with the uttermost simplicity, does not appear to have been translated, even into the French language.
[71] I must admit that this reference escapes me. The Tarot consists of four suits of 14 cards each and there are 22 Trumps Major, making 78 cards in all.
[72] The axiom has rather a convincing air, but the analogy is wrong, and the word “return” is a blunder of popular speech. The possibility of communication with those who have left this life is a question of the interpenetration of worlds. To say that the human spirit departs or comes back is a symbolic expression, like the statement that heaven is above us.
[73] The analogy is again wrong and the creation of a materialistic mind. The return of the soul to God is not annihilation but life for evermore, and it is union with all life.