The Cabala or The Secret Mysteries of Ceremonial Magic

The Cabala; or The Secret Mysteries Of Ceremonial Magic Adapted from Francis Barrett’s “The Magus” (1801) WE shall now turn our pen to the explaining of  the high and mysterious secrets of the Cabala, by which only we can know the truth; and likewise  how to prepare our mind and spirit for the contemplation of the greatest and best part of  magic, which we call intellectual and divine, because it chiefly takes God and the  good spirits for its object; and as the cabalistic art opens many and the chiefest  mysteries and secrets of ceremonial magic. But in respect of explaining or publishing those  few secrets in the Cabala which are amongst a few wise men and communicated by word of mouth only,  I hope the student will pardon me if I pass over these in silence, because we are not permitted to  divulge some certain things; but this we shall do; we will open all those secrets which are necessary  to be known; and by the close reading of which, you shall find out, of your own head,  to be both profitable and delightful. Therefore, all we solicit is, that those who  perceive those secrets should keep them together as secrets, and not expose or babble them to  the unworthy; but reveal them only to faithful, discreet, and chosen friends.

And we would  caution you in this beginning, that every magical experiment flies from the public, seeking to be  hid, is strengthened and confirmed by silence, but is destroyed by publication; never does any  complete effect follow after: likewise all the virtue of thy works will suffer detriment when  poured into weak, prating, and incredulous minds; therefore, if thou would be a magician, and gain  fruit from this art, be secret, and manifest to none, either thy work, or place, or time, nor  thy desire, or will, except it be to a master or partner, or companion, who should likewise  be faithful, discreet, silent, and dignified by nature and education; seeing that even the  prating of a companion, his unbelief, doubting, questioning, and, lastly, unworthiness, hinders  and disturbs the effect in every operation. WHAT DIGNITY AND PREPARATION IS ESSENTIALLY  NECESSARY TO HIM WHO WOULD BECOME A TRUE MAGICIAN. IT is fit that we who endeavour to attain so  great a height should first study two things: viz.

First, how we should leave vain and carnal  affections, frail sense and material passions; Secondly, by what ways and means we may ascend  to an intellect pure, and joined with the powers of the celestials, without which we shall never  happily ascend to the scrutiny of secret things, and to the power of working wonderful effects,  &c. Now, if thou art a man perfect in thy understanding, and constantly meditating  upon what we have in this book written, and without doubting, believeth,  thou shalt be able, by praying, consecrating, deprecating, invocating, &c.  to attract spiritual and celestial gifts, and to imprint them on whatever things thou shalt  please; and by it to vivify every magical work.

THAT THE KNOWLEDGE OF THE TRUE  GOD IS NECESSARY FOR A MAGICIAN. SEEING that the being and operation of  all things depend on the Most High God, Creator of all things, and from thence on the  other divine powers, to whom also is granted a power of fashioning and creating, not principally  indeed, but instrumentally, by virtue of the First Great Creator, (for the beginning of every thing  is the first cause; but what is produced by the second cause, is much more produced by the first,  which is the producer of the second cause, which therefore we call secondaries. ) It is necessary,  therefore, that every magician should know that very God, which is the first cause and creator of  all things, and likewise the other divine powers, (which we call the second causes,) and not to be  ignorant of them, and likewise what holy rites, ceremonies, &c.

are conformable to them; but,  above all, we are to worship in spirit and truth, and place our firm dependence upon that one only  God who is the author and promoter of all good things, the Father of all, most bountiful  and wise; the sacred light of justice, and the absolute and sole perfection of all  nature, and the contriver and wisdom thereof. OF DIVINE EMANATIONS, AND TEN SEPHIROTHS,  AND TEN MOST SACRED NAMES OF GOD WHICH RULE THEM, AND THE INTERPRETATION OF THEM. GOD himself, although he is trinity in persons, yet he is but one only simple essence; yet  we doubt not but that there are in him many divine powers, which emanate or flow from him.

The Cabalists most learned in divine things have received the ten principal names of God,  as certain divine powers, Or, as it were, members of God; which, by ten numerations,  which we call Sephiroth, as it were vestments, instruments, or exemplars of the Archetype,  have an influence upon all created things, from the highest to the lowest; yet by a  certain order: for first and immediately they have influence upon the nine orders of angels  and quire of blessed souls, and by them into the celestial spheres, planets and men; by the which  Sephiroth every thing receiveth power and virtue. The first of these is the name Eheia, the name  of the divine essence; his numeration is called Cether, which is interpreted a crown or diadem,  and signifies the most simple essence of the divinity; and it is called that which the eye  seeth not; and is attributed to God the Father, and hath its influence by the order of seraphim,  or Hajoth Hakados, that is, creatures of holiness; and then by the primum mobile, it bestows the  gift of being upon all things, and filleth the whole universe, both through the circumference  and center; whose particular intelligence is called Metattron, that is the prince of faces,  whose duty it is to bring others to the face of the Prince; and by him the Lord spake to Moses. The second name is Jod, or Tetragrammaton joined with Jod; his numeration is Hochma, that is,  wisdom, and signifies the divinity full of ideas, and the First Begotten; and is attributed  to the Son, and has its influence by the order of cherubins, or that the Hebrews  call Orphanim, i.

e. forms or wheels; and from thence into the starry heavens, where  he frames so many figures as he hath ideas in himself, and distinguishes the very chaos of  the creatures, by a particular intelligence called Raziel, who was the ruler of Adam. The third name is called Tetragrammaton Elohim; his numeration is named Bina, viz.

providence  and understanding; and signifies remissness, quietness, the jubilee, penitential conversion,  a great trumpet, redemption of the world, and the life of the world to come: it is attributed  to the Holy Spirit, and hath his influence by the order of thrones, or which the Hebrews call  Abalim, that is great angels, mighty and strong; and from thence, by the sphere of Saturn,  administers form to the unsettled matter, whose particular intelligence is Zaphkiel, the  ruler of Noah, and another intelligence named Jophiel, the ruler of Sem; and these are the three  supreme and highest numerations, as it were, seats of the divine persons, by whose command all things  are made; but are executed by the other seven, which are therefore called numerations framing. The fourth name is El, whose numeration is Hesed, which signifies clemency or goodness; likewise  grace, mercy, piety, magnificence, the scepter, and right-hand; and hath its influx by the order  of dominations, which the Hebrews called Hasmalim; and so through the sphere of Jupiter fashions  the images of bodies, bestowing clemency and pacifying justice on all: his particular  intelligence is Zadkiel, the ruler of Abraham. The fifth name is Elohim Gibor, that is, the  mighty God, punishing the sins of the wicked; and his numeration is called Geburach, which  is to say, power, gravity, fortitude, security, judgment, punishing by slaughter and war;  and it is applied to the tribunal of God, the girdle, the sword, the left hand of God:  it is also called Pachad, which is fear; and hath his influence through the order  of powers, which the Hebrews call Seraphim, and from thence through the sphere of Mars, to  whom belongs fortitude, war, and affliction.

It draweth forth the elements; and his particular  intelligence is Camael, the ruler of Samson. The sixth name is Eloha, or a name of four  letters joined with Vaudahat; his numeration is Tiphereth, that is, apparel, beauty, glory,  pleasure, and signifies the tree of life, and hath his influence through the order of virtues,  which the Hebrews call Malachim, that is, angels, into the sphere of the sun, giving brightness  and life to it, and from thence producing metals; his particular intelligence is Raphael, who  was the ruler of Isaac and Toby the younger, and the angel Peliel, the Ruler of Jacob. The seventh name is Tetragrammaton Sabaoth, or Adonai Sabaoth, that is, the God of  Hosts; and his numeration is Nezah, that is, triumph and victory: the right column is applied  to it, and it signifies the justice and eternity of a revenging God; it hath its influence through  the orders of principalities, whom the Hebrews call Elohim, i.

e. Gods, into the sphere of  Venus, gives zeal and love of righteousness, and produces vegetables; his intelligence is  Haniel, and the angel Cerviel, the ruler of David. The eighth is called also Elohim Sabaoth, which is  likewise the God of Hosts, not of war and justice, but of piety and agreement, for this name  signifies both, and precedeth his army; the numeration of this is called Hod, which  is, praise, confession, honour and fame; the left column is attributed to it; it hath his  influence through the order of the archangels, which the Hebrews call Ben Elohim, that is,  the sons of God, into the sphere of Mercury, and gives elegancy, and consonancy of speech,  and produces living creatures; his intelligence is Michael, who was the ruler of Solomon.

The ninth name is called Sadai, that is, Omnipotent, satisfying all, and Elhai, which  is the Living God; his numeration is Jesod, that is, foundation, and signifies a good  understanding, a covenant, redemption and rest; and hath his influence through the order  of angels, whom the Hebrews name Cherubim, into the sphere of the moon causing the  increase and decrease of all things, and provideth for the genii and keepers of men, and  distributeth them; his intelligence is Gabriel, who was the keeper of Joseph, Joshua, and Daniel. The tenth name is Adonai Melech, that is, lord and king; his numeration is Malchuth, that  is, kingdom and empire, and signifies a church, the temple of God, and a gate; and hath his  influence through the order of Animastic, viz. of blessed souls, which, by the Hebrews, is  called Issim, that is, nobles, lords, and princes; they are inferior to the hierarchies, and  have their influences on the sons of men, and give knowledge and the wonderful under  standing of things, also industry and prophecy; and the soul of the Messiah is president  amongst them, or the intelligence Metatron, which is called the first creature, or the  soul of the world, who was the ruler of Moses.

OF THE POWER AND VIRTUE OF THE DIVINE NAMES. GOD himself, though he be one only essence, yet hath divers names, which expound not his divers  essences or deities; but certain properties flowing from him; by which names he pours down  upon us, and all his creatures, many benefits; ten of those names we have above described. The  Cabalists, from a certain text of Exodus, derive seventy-two names, both of the angels and of God,  which they call the name of seventy-two letters and Schemhamphores, that is, the expository. 

From these therefore, besides those which we have reckoned up before, is the name of the divine  essence, Eheia, אהיה which Plato translates ὤν, from hence they call God το ὄν, others ὁ ων,  that is, the Being. Hu, הוא, is another name revealed to Esay, signifying the abyss of the  godhead, which the Greeks translate ταυτὸν, the Latins, himself the same. Esch, אש, is another  name received from Moses, which soundeth fire, and is the name of God; Na, נא, is to be  invocated in perturbations and troubles.

There is also the name Ja, יה, and the name Elion,  עליונ, and the name Macom, מוקם, the name Caphu, כפכ the name Innon, יונן and the name Emeth, which  is interpreted truth, and is the seal of God; and there are two other names, Zur, זור and  Aben, אבנ, both of these signify a solid work, and one of them expresses the Father with the  Son; and many names we have placed in the scale of numbers; and many names of God and the angels,  are extracted out of the Holy Scriptures by our Cabala, and the Notarian and Gimetrian arts, where  many words retracted by certain of their letters, make up one name; or one name dispersed by each of  its letters, signifies or renders more. Sometimes they are gathered from the heads of words, as  the name Agla, אגלא, from this verse of the Holy Scripture, viz. אתהגיכר לעולמארכי, that is, the  Mighty God for ever.

In like manner the name Iaia, יאיא, from this verse, viz. הוהאלהינן יהוהאהר that  is, God our God is one God; in like manner the name Java, יאוא, from this verse, יהי אור זיהיאזר,  that is, let there be light and there was light: in like manner the name Ararita, אראריתא from this  verse, אהר ראש אהרזתז ראש ייהורו תמורהזואהר, that is, one principal of his unity, one beginning of  his individuality, his vicissitude is one thing; and this name Hacaba, הקבא is extracted from this  verse, יהקרואכברהוא the holy and blessed One; in like manner this name, Jesu, ישו is found in  the heads of these two verses, viz. , יביאשלוהולו, that is until the Messiah shall come; and  the other verse,ינון שמוזית, that is, his name abides till the end.

Thus also is  the name Amen, אמנ, extracted from this verse, ארנימלר נאטן, that is, the Lord is the  faithful King. Sometimes these names are extracted from the ends of words, as the same Amen from this  verse, לאב והרשעים , that is, the wicked not so; but the letters are transposed: so, by the  final letters of this verse, לימה אמזמח that is, to me what? or what is his name?

is found the name  Tetragrammaton: in all these a letter is put for a word, and a letter extracted from a word, either  from the beginning, end, or where you please; and sometimes these names are extracted from all  the letters, one by one, even as those seven-two names of God are extracted from those three  verses of Exodus, beginning from these three words, יזסעו ידאו יט, the first and the last  verses being written from the right to the left; but the middle contrariwise, from the left to  the right, as we shall shew hereafter; and so sometimes a word is extracted from a word, or a  name from a name, by the transposition of letters, as Messia, משיה, from Ismah, ישמה, and Michael  from Malachi, מלאכי but sometimes by changing the alphabet, which the Cabalists call Ziruph,  צירוף so from the name Tetragrammaton,יהוה, are drawn forth מצפצ, Maz-Paz, כוזו, Kuzu.  Sometimes, by reason of the equality of the numbers, names are changed, as Merattron,  מטטרון, pro Sadai שדי, for both of them make three hundred and fourteen; so Jiai, ייאי  and El, אל, are equal in number, for both make thirty-one; and these are the hidden secrets,  concerning which it is most difficult to judge, or to deliver a perfect science; neither can they  be understood or taught in any other language but the Hebrew. Therefore, these sacred words have not  their power in magical operations from themselves, as they are words, but from the occult  divine powers working by them in the mind of those who by faith adhere to them.

We will here deliver unto thee a sacred seal, efficacious against any disease  of man, or any griefs whatsoever, in whose fore-side are the four-squared names of  God, so subordinate to one another in a square, that, from the highest to the lowest, those most  holy names or seals of the godhead do arise, whose intention is inscribed in the circumference; but  on the backside is inscribed the seven-lettered name Araritha, and his interpretation is written  about, viz. the verse from which it is extracted, even as you may see in the annexed plate, where  A represents the former part, B the hinder; but all this must be done in most pure gold, or  virgin parchment, pure, clean, and unspotted; also with ink made of the smoke of consecrated  wax-lights, or incense and holy water. The operator must be purified and cleansed, and  have an infallible hope, a constant faith, and have his mind lifted up to the Most High  God, if he would surely obtain this divine power.

Now, against the depredations of evil spirits and  men, and what dangers soever, either of journeys, waters, enemies, arms, &c. in the same manner  as is above said, these characters on the one side כיייי, and these on the other צפכה, which are  the beginnings and ends of the five first verses of Genesis, and representation of the creation of  the world; and, by this ligature, they say that a man shall be free from all mischiefs, if that he  firmly believes in God, the Creator of all things… Now let no one distrust or wonder, that sacred  words and divine names applied outwardly, can effect wonderful things, seeing, by them,  the Almighty created the heavens and the earth; for there is no name of God amongst us (according  to Moses the Egyptian) which is not taken from his works, besides the name Tetragrammaton, which is  holy, signifying the substance of the Creator in a pure signification.