[15] The meanings ascribed to the names and inscriptions on the two Pillars of the Temple will be of curious interest to members of the Masonic Fraternity, who will be reminded of variants with which they are themselves familiar. It must be said, however, that the explanation of Lévi corresponds neither to Masonic nor Kabalistic symbolism. According to the latter Boaz is the left-hand Pillar, being that of Severity in the scheme of the Sephirotic Tree; it answers to Hod, and the meaning attached to its name is Strength and Vigour. Jachin is on the right hand, answering to Netzach on the Tree; it signifies the state of becoming established. That which is made firm between Hod and Netzach is Malkuth, or the kingdom below. This is the late Kabalism of the tract entitled Garden of Pomegranates.
[16] This is the particular construction which is placed by Lévi on the texts with which he is assuming to deal, and it is not really justified by these. The Zohar has, however, a doctrine of the Unknown Darkness. The Infinite is neither light nor splendour, though all lights emanate therefrom. It is a Supreme Will, exceeding human comprehension, and more mysterious than all mysteries. See Zohar, Part I., fol. 239a.
[17] Éliphas Lévi does not seem always to have made the most of his opportunities as regards the texts of Kabalism and the literature thereto belonging which were available at his period in Latin and certain modern languages, including his own. He had otherwise little opportunity of learning the real message of the Zoharic cycle. Taking all the circumstances into consideration, his guesses were sometimes very shrewd, and here and there carry with them the suggestion of intuitions. The teaching of the Zohar on the subject of sex postulates, like so much of its doctrine, a secret tradition to which it never gives expression in fulness, though it is incessantly lifting now one and now another corner of the veil. It is, however, impossible to speak of it within the limit of a note.
[18] It was not a master-word but a mode of greeting; it was neither Masonic nor Kabalistic; it was a Rosicrucian formula. It may be added that: “Peace profound, my brethren”—was answered by: “Emanuel; God is with us.” It is a perfect and highly mystical mode of salutation.
[19] Perhaps the true explanation in respect of Henry Khunrath is that, seemingly, he was of the Lutheran persuasion as one of the accidents of his birth, but in the higher consciousness he was, as he could be only, catholic. As regards the resolute protestantism, Éliphas Lévi says in his Ritual of Transcendental Magic that Khunrath “affects Christianity in expressions and in signs, but it is easy to see that his Christ is the Abraxas, the luminous pentagram radiating on the astronomical cross, the incarnation in humanity of the sovereign sun celebrated by the Emperor Julian.” See my translation of the Doctrine and Ritual of Transcendental Magic, p. 257.
[20] Éliphas Lévi has said previously (a) that the Church ignores Magic—for she must either ignore it or perish; (b) that Magic, as understood by him, is absolute religion as well as absolute science; (c) that it should regenerate all forms of worship.
[21] If it be worth while to say so the translation of this passage does not follow the text, which suggests that the act of conception—on the female side—involves suffering. The text reads: C’est le plaisir qui féconde, mais c’est la douleur qui conçoit et enfante.
[22] According to the Zohar, the letter Aleph is a sacrament of the unity which is in God, and it is thereby and therein that man obtains unity. Beth is the basis of the work of creation, and in a sense also its instrument. Gimel represents the charity and beneficence which are the help of poverty, designated by the letter Daleth. The letters He and Vau are part of the mystery which is contained in the Divine Name— יהוה. The letter Zain is likened to a sharp sword or dagger.
[23] The account which follows may be compared with that which is found, s.v. Apocryphes in Éliphas Lévi’s Dictionnaire de Littérature Chrétienne, mentioned in my preface to the present translation. It describes the legend concerning the fall of certain angels as une assez singulière histoire. He refers also to the various extant versions of the book, and to those in particular which differ from the “primitive” codex, being (a) that which he uses, and (b) “that which St. Jude cites in his catholic epistle as an authentic” work, actually composed by the prophet Enoch, to whom it is attributed.
[24] The Zohar says that the Ark of Noah was a symbol of the Ark of the Covenant, that his entrance therein saved the world, and that this mystery is in analogy with the Supreme Mystery. At this point there is a sex-implicit throughout the Kabalistic commentary, and the nature of the “unbridled appetite” which brought about the deluge is identified with that sin which caused the destruction of Judah’s second son, as told in Genesis c. xxxviii. See Zohar, Part I., section Toldoth Noah. It is intimated also that the souls of those who perished in the deluge were to be blotted out, like the remembrance of Amalek. Part I., fol. 25a. They will not even be included in the resurrection which shall go before the Last Judgment. Fol. 68b. At the same time the chastisement would have been suspended had Noah prayed to God like Moses, but the tradition supposes him to have asked only concerning himself. Zohar, Part III., fol. 14b. The Holy Land was not covered by the waters of the deluge. Part II., fol. 197a.