Towards a Greek Kabbalah: First Swirlings

A few weeks ago, I made a post about an idea about working with a Greek style of Hermetic qabbalah, tentatively calling it kambala (Greek way to write out qabbalah from Hebrew) or to Paradedomenon (lit. “that which is handed down”).  The idea, I claim, is an interesting one: in the absence of Hebrew kabbalah, is it possible to make a Hellenic style of emanationist cosmological magic and theology that works with the Greek letters as magical units and entities in their own right?  Asked another way, could there conceivably be such a thing as a Greek qabbalah?  So I started thinking about it, and I first went and looked up translations of the names of the sephiroth and the like from Hebrew into Greek, and started translating other names into Greek as well, and also rewriting the magic number squares of the planets using Greek letter-numerals to develop new planetary spirit names.

Now I’m thinking I was going down the wrong path and need to start fresh without using the Tree of Life, or even using Jewish kabbalah at all.

I mean, what is Jewish kabbalah?  It is a deep, powerful, multifaceted, beautiful system of Jewish mysticism that can deliver one great, perhaps infinite, knowledge and power through the proper use of its system, but it’s still at its heart a Jewish system.  Thus, it is Jewish, and geared towards those who are Jewish: not only by blood (as tradition would have it), but also by culture (having the means and faculties available to a proper Jew) and definitely by religion and religious studies.  Kabbalah is really only meant for those who are prepared to study it, which requires a deep and thorough study of the Tanakh, Talmud, Midrash, Mishnah, and so many other aspects of Jewish religion and how it ties into Jewish life.  For all intents and purposes, to get the most out of kabbalah, you have to be Jewish.  You don’t necessarily have to be a Jew (unless you’re so hard-core traditionalist that only the first-born son of a kabbalist can learn it from his rabbi father), but you definitely have to be Jewish in order to properly study kabbalah.  Anything less, and you’re not going to be able to use it as much as it can or ought to be.

As for me?  Sure, I can claim descent as a Jew, but I’m about as Jewish as an Olive Garden is Italian, which is to say “hahaha not really”.  Sure, I can say the berakhah for Chanukah, and that’s about it.  I’ve never had my bar mitzvah (even though my father has idly wondered that we should probably get ours done eventually at the same time), and it’s more likely that I’ll be baptized into Christianity before having a bar mitzvah.  I’ve only read the Old Testament in English, not even in the proper order of the books that the Tanakh would have; I don’t maintain kosher standards of purity or cleanliness (especially not with the occasional use of blood rum), and I can’t even read or speak Hebrew.  In all honesty, for me to properly study kabbalah, I’d need to learn Hebrew, get bar mitzvah’d, and undergo what’s likely to be many years of studying before I even read properly about the sephiroth.  Which is why I’m not, nor will I ever, learn about Jewish kabbalah outside a few books by Aryeh Kaplan.

But of course, that’s not the only way to study the Tradition.  What about Hermetic qabbalah (this time with a Q)?  I’ve been making good use of that, to be sure, as have many others in the Golden Dawn, Thelemite, and other modern Hermetic movements, and heck, even in a good number of neopagan movements I’ve seen that are influenced by Gardnerian Wicca and the Golden Dawn.  While I’d argue that the heart of Hermetic qabbalah and Jewish kabbalah is the same (it provides a means to understand the source of an emanationist panentheist cosmos by means of a cosmological Abrahamic structure), the study of the two nearly couldn’t be further apart.  And, to be honest, after mulling it over some, I’m not sure Hermetic qabbalah is even recognizably able to achieve the same goal as Jewish kabbalah.  My good friend the Rev. Michael Strojan has compared Jewish kabbalah to a beautiful rose garden maze leading to a unique spiritual experience of the mind of God in creation, while Hermetic qabbalah is a far more rational, utilitarian cosmological mapping.

In fact, when a Hermeticist tends to refer to “qabbalah”, they’re usually referring to the specific teaching of the Tree of Life, the linking of the ten sephiroth with 22 paths in a particular geometric array.  In Hebrew, this is known as the upright arrangement of the sephiroth, or “yosher”, which is one way to view the sephiroth; the other is “iggulim”, or “circles”, viewing the cosmos as a series of nested circles with God on the outside and Malkuth in the innermost circle.  I’ve seen a similar way to represent the sephiroth before in Hermetic qabbalah, but only as an introduction to emanationist principles and never for serious magic or prolonged study.  While the paths of the Tree of Life are important, they’re usually grossly understudied in favor of the sephiroth themselves; I’ve seen plenty of people talking about scrying the spheres but next to nobody about scrying the paths, and I admit that I’m guilty of this, too!  It’s nearly all about corresponding things to the ten spheres, and that’s about it.  Consider Yesod, the ninth sephirah: Yesod is associated with the first heaven, which coincides with the sphere of the Moon, so anything lunar can be corresponded to Yesod.  That’s nearly about it in Hermetic qabbalistic framework, it’d seem, unless I’m missing a large amount of the cultural movement and study of the thing.  I’m aware that many Hermeticists have gone in much deeper study of the sephiroth and the paths, but I wouldn’t call them a majority.  To most magicians who use Hermetic qabbalah, they only use it as a system of correspondences.

More than that, however, for a non-Jew, even a learned Neoplatonic theosopher and magician, to attempt their own study of kabbalah can come off as something insincere.  I mean, as non-Jews (and I’m including myself de facto in that group), we’re not raised Jewish, we celebrate different holidays, we’re not studied in the traditions and text that Jewish kabbalah builds upon.  While it’s certainly possible to get a lot out of the system, we won’t be able to fully plumb the depths of the system without having all those other things under our belt.  And while it’s certainly allowed to study any and all knowledge and teachings out there on the subject, it’s still a subject that’s pretty much not meant for most of us.  Even in traditional kabbalistic teachings, many Jews couldn’t learn it, which is why we have the Sacred Magic of Abramelin, since (chapter 9, my emphasis):

This wisdom hath its foundation in the high and holy Qabalah which is not granted unto any other than unto the first-born, even as God hath ordained, and as it was observed by our predecessors. Thence arose the difference, and the truck or exchange between Jacob and Esau; the primogeniture being the Qabalah, which is much nobler and greater than the Sacred Magic. And by the Qabalah we can arrive at the Sacred Magic, but by the latter we cannot have the Qabalah. Unto the child of a servant, or of an adulterer, the Qabalah is not granted, but only unto a legitimate child; as occurred in the case of Isaac and Ishmael; but the sacred wisdom through the mercy of God all can acquire, provided that they walk in the right path; and each one should content himself with the gift and grace of the Lord. And this must not be done out of curiosity, and with extravagant and ridiculous scruples, wishing to know and understand more than is right; seeing that temerity is certainly punished by God, who then permitteth him who is presumptuous not only to be turned aside out of the true way by the Second Causes, but also the demon hath power over him, and he ruineth and exterminateth him in such a manner, that we can only say that he himself is the sole cause of his own ruin and misery. It is certain that the Old Serpent will attempt to contaminate the present book with his venom, and even to destroy and lose it utterly, but O Lamech! as a faithful father I entreat thee by the true God who hath created thee and all things, and I entreat every other person who by thy means shall receive this method of operating, not to be induced or persuaded to have any other sentiment or opinion, or to believe the contrary. Pray unto God and ask him for his assistance, and place all thy confidence in him alone. And although thou canst not have the understanding of the Qabalah, nevertheless the holy guardian angels at the end of the six Moons or months will manifest unto thee that which is sufficient for the possession of this Sacred Magic.

Is there a means for us to study divinity and obtain power and knowledge thereby?  Of course!  The Word of God is something all humans with ears can hear (as much of my 49 Days of Definitions project indicated), but not every word is meant for us.  There are many words out there for us to understand the Word; they are all the Word, but not using the same words.  In a Hermetic sense, kabbalah is a form of Logos for the Jews who are able and allowed to study it.  So, while a Hermetic qabbalah with roots and liberal borrowing from the Hebrew kabbalah is not improper, strictly speaking, it does seem like trying to borrow a prayer in another language to another divinity and speaking it aloud with a bad accent to your own.  To be terse, the more I look at it, the more Hermetic qabbalah looks like cultural appropriation, and knowing how rife much of the Golden Dawn material was with culturally appropriated techniques and technology, this isn’t too surprising.

Besides, while Jewish kabbalah is definitely Jewish, it’s not entirely Jewish.  It’s apparent that there was much cross-pollination between Jewish and Neoplatonic thought back in the days of the Roman Empire, especially after the Jewish Diaspora after the destruction of the Second Temple, and it was only then did the Hebrew alphabet begin to be used as numbers in addition to letters, a notably Greek practice that had already been in place for centuries, along with the Greek practice of isopsephic exegesis in interpreting words as numerical strings and linking them to numerological concepts and other words by means of isopsephy.  Heck, even the Hebrew word “gematria” has its origins in Greek “geometria”.  It might reasonably be said that what is today Jewish kabbalah is a combination of Greek Neoplatonist philosophy and isopsephic techniques combined with the native Jewish Merkava and Hekhalot mystic techniques.  This was used, then merged again with other European thought as the centuries passed, so that kabbalah borrowed and reborrowed other philosophies just as it was borrowed and reborrowed from.  As a magician in the vein of Neoplatonism, I can definitely see much that I resonate with in kabbalistic thought and practice, but the system takes place in a context that is sufficiently different from my own that it’s difficult for me to penetrate it without my entering into that context itself.

In that light, recontextualizing kabbalah into Hermetic qabbalah wholesale just isn’t the best way to go about it, and to develop an even further-detached system as a Hellenic or Greek kabbalah based on the Hermetic qabbalah would be even less effective.  While such a Greek kabbalah would be great for my own practice and context, being much more familiar with Neoplatonic, Stoic, and even some Pythagorean philosophy (which is really the root of much of this, anyway), trying to base it on the already “debased” (to exaggerate the sense) Hermetic qabbalah would be like a game of Translation Party.  And, just like with proper English-to-Japanese translation, you need to have a good sense of the language, structure, and system you’re trying to build things into based on the ideas and thoughts you already have instead of trying to go through a predetermined middleman system with its own rules already in place.  In order to create a Greek kabbalah, I’d need to start fresh from first principles.  Scrying the Tree of Life in a Greek framework isn’t the only work that has to be done, but the creation of a new map of the cosmos and new paths, developing an understanding more fitting to my own context instead of that of a different religion and tradition, is all necessary.

In other words, I hope you stay tuned as I work towards a Greek kabbalah.  This will be a series of posts over the coming month exploring all the aspects I consider necessary to build such a system, so I hope you follow along.


About polyphanes
I'm a software developer and Hermetic occultist living near Washington, DC, USA. I claim that I'm youthful, dashing, daring, and other things. I make things and chant stuff, and periodically write about them.

13 Responses to Towards a Greek Kabbalah: First Swirlings

  1. Have you looked into the Aurum Solis material? They’ve done some of what you’re speaking of, taking the concept of a handing down, and looking at it from a Greek perspective. Might be good research/inspiration.

  2. I have had some thoughts along the same line. The real missing link is just the details of Neoplatonic theurgy.

    I was not planning to do the whole nine yards as you are planning, though, or at least not for a while. It’s less urgent for me, as I have no investment in the Rabbinical version, nor the slightest shred of belief in their restrictions (which were an afterthought anyway).

    I shouldn’t even be looking at this : my reading and practice backlogs are sneering at me B-)

  3. Duffi McDermott says:

    I’m looking forward to following along, more intellectually than as guidance for practice. The Jewish Kabbalah has interested me, but only vaguely.

  4. Pingback: Towards a Greek Kabbalah: Why the Alexandrian Tree Isn’t Really a Thing | The Digital Ambler

  5. Pingback: On the Arbatel | The Digital Ambler

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