Sefer Yetzirah (The Book of Formation) · 7 of 7 · tr. Wynn Westcott
Section 1g
The Eighteenth Path is called the House of Influence (by the greatness of whose abundance the influx of good things upon created beings is increased) and from the midst of the investigation the arcana and hidden senses are drawn forth, which dwell in its shade and which cling to it, from the cause of all causes.
The Nineteenth Path is the Intelligence of all the activities of the spiritual beings, and is so called because of the affluence diffused by it from the most high blessing and most exalted sublime glory.
The Twentieth Path is the Intelligence of Will, and is so called because it is the means of preparation of all and each created being, and by this intelligence the existence of the Primordial Wisdom becomes known.
The Twenty-first Path is the Intelligence of Conciliation, and is so called because it receives the divine influence which flows into it from its benediction upon all and each existence.
The Twenty-second Path is the Faithful Intelligence, and is so called because by it spiritual virtues are increased, and all dwellers on earth are nearly under its shadow.
The Twenty-third Path is the Stable Intelligence, and it is so called because it has the virtue of consistency among all numerations.
The Twenty-fourth Path is the Imaginative Intelligence, and it is so called because it gives a likeness to all the similitudes, which are created in like manner similar to its harmonious elegancies.
The Twenty-fifth Path is the Intelligence of Probation, or is Tentative, and is so called because it is the primary temptation, by which the Creator (blessed be He) trieth all righteous persons.
The Twenty-sixth Path is called the Renovating Intelligence, because the Holy God (blessed be He) renews by it, all the changing things which are renewed by the creation of the world.
The Twenty-seventh Path is the Exciting Intelligence, and it is so called bemuse by it is created the Intellect of all created beings under the highest heaven, and the excitement or motion of them.
The Twenty-eighth Path is the Natural Intelligence, and is so called because through it is consummated and perfected the nature of every existent being under the orb of the Sun, in perfection.
The Twenty-ninth Path is the Corporeal Intelligence, so called because it forms every body which is, formed beneath the whole set of worlds and the increment of them.
The Thirtieth Path is the Collecting Intelligence, and is so called because Astrologers deduce from it the judgment of the Stars, and of the celestial signs, and the perfections of their science, according to the rules of their revolutions.
The Thirty-first Path is the Perpetual Intelligence; and why is it so called?
Because it regulates the motions of the Sun and Moon in their proper order, each in an orbit convenient for it.
The Thirty-second Path is the Administrative Intelligence, and it is so called because it directs and associates, in all their operations, the seven planets, even all of them in their own due courses.
END OF THE SEPHER YETZIRAH
Themes
◆Active Contemplationpraxis
A form of meditation that uses imagery, imagination, or symbolic thought rather than purely empty stillness.
The text encourages 'investigation' to draw forth hidden senses and understand the Intelligences.
All passages →◆Apophatic Theologytheology
Describing the divine only by negation—God transcends all positive categories and concepts; the via negativa.
The divine source is referenced indirectly as 'cause of all causes' and through hidden senses rather than direct description.
All passages →◆Correspondencecosmology
The Hermetic axiom that the structure of the cosmos is reflected at every scale — 'as above, so below; as within, so without' — making each level a legible map of the others.
Astrological judgment and celestial signs are linked to earthly existence, reflecting the 'as above, so below' principle.
All passages →◆Cosmic Sympathycosmology
The Stoic and Plotinian doctrine that all parts of the cosmos are bound by hidden affinities, so that a movement in one part resonates through the whole; the metaphysical basis for astrology, magic, and divination.
The text posits that celestial bodies and Intelligences influence and resonate with all dwellers on earth.
All passages →◆Divine Lighttheology
The uncreated luminous quality of the divine, sometimes experienced directly in mystical states; illumination as revelation.
Terms like 'influx', 'blessing', and 'glory' imply a luminous or energetic quality of the divine.
All passages →◆Letters Of Creationcosmology
The twenty-two Hebrew letters as the building blocks through which God creates and sustains all existence.
As a section of Sefer Yetzirah describing the 32 Paths (which include the 22 Letters), this passage underpins the letter-based cosmology.
All passages →◆Sefirot Treecosmology
The diagrammatic arrangement of the ten Sephirot as a structured 'Tree of Life' mapping divine and cosmic forces.
The numbered Paths (18-32) correspond to the structural connections within the Kabbalistic Tree of Life system.
All passages →◆Sephirotcosmology
The ten attributes or emanations through which the Ein Sof (Infinite) reveals itself and creates the universe in Kabbalistic theology.
While termed 'Paths', these divine attributes function similarly to the Sephirot as emanations in Kabbalistic theology.
All passages →◇Divine Hiddennesstheology
The supreme God's radical concealment beyond ordinary knowledge or perception; the Hidden Father.
[auto] Divine attributes are described as dwelling in 'shade' and containing 'hidden senses' beyond ordinary perception.
All passages →◇Divine Providencetheology
Pronoia — the doctrine that the divine actively orders the unfolding of the cosmos and human affairs toward intelligible ends, against pure chance or blind necessity.
[auto] The text describes God actively regulating celestial motions, directing planets, and renewing creation through specific Intelligences.
All passages →◇Ein Softheology
The infinite, unknowable aspect of the divine prior to and beyond all emanation; the hidden root from which the Sephirot unfold.
[auto] References to the 'cause of all causes' and 'most high blessing' point to the infinite, transcendent source prior to emanation.
All passages →◇Emanation Hierarchycosmology
A chain of divine beings or principles flowing downward from a single transcendent source (the One or the Father), each level less perfect than the one above.
[auto] The passage explicitly describes a structured flow of divine influence from the 'cause of all causes' through specific Paths to created beings.
All passages →◇Hidden Sayingssoteriology
Esoteric teachings reserved for those ready to receive them; outer meaning conceals an inner liberating truth.
[auto] The text mentions drawing forth 'arcana and hidden senses' that dwell in the shade of the Paths.
All passages →◇Living Godtheology
The divine conceived as active, present, and dynamic—not an abstract principle but a personal responsive reality.
[auto] The divine is depicted as active through 'Intelligence', 'Will', and the diffusion of 'blessing' and 'glory'.
All passages →◇Logoscosmology
The divine reason, word, or ordering principle through which the universe was created; mediates between the transcendent God and the material world.
[auto] References to 'Intelligence', 'Will', and 'Primordial Wisdom' align with the concept of a divine ordering principle or reason.
All passages →◇Monadcosmology
The absolutely simple, undivided first principle from which all multiplicity and existence flows.
[auto] The 'cause of all causes' represents the single, undivided first principle from which existence flows.
All passages →◇Numerical Mysticismtheology
Numbers, proportions, and mathematical relationships as the underlying structure of divine reality.
[auto] The text organizes divine attributes into a numbered sequence of Paths (Eighteenth through Twenty-third), emphasizing numerical structure.
All passages →Related passages · 32 parallels
◆christian_mysticism|Pseudo-Dionysius: The Divine Names|Chapter 1, Section 1e
“These mysteries we learn from the Divine Scriptures, and thou wilt find that in well-nigh all the utterances of the Sacred Writers the Divine Names refer in a Symbolical Revelation 72 72 ἐκφαντορικῶς καὶ ὑμνητικῶς.
to Its beneficent Emanat…”
Both passages discuss the emanations or attributes of the divine, describing various aspects or paths through which the divine influences the created world. They share a common theme of divine attributes and their impact on creation, though they come from different mystical traditions.
◆christian_mysticism|Pseudo-Dionysius: The Divine Names|Chapter 1, Section 1j
“143 143 God is above Time.
For the Nameless Goodness is not only the cause of cohesion or life or perfection in such wise as to derive Its Name from this or that providential activity alone; nay, rather does It contain all things beforehan…”
Both passages discuss the nature of the divine and the attributes or names given to it. They explore how the divine interacts with creation and the various ways in which the divine is understood or described within their respective traditions.
◆christian_mysticism|Pseudo-Dionysius: The Divine Names|Chapter 11, Section 1e
“Hence the Good God is called the Fount, first, of the Very Primaries: then, of those creatures which share completely therein; then, of those which share partially therein.
484 484 Migne’s text here is corrupt, I have emended it.
(1) The…”
Both passages discuss the emanation and influence of divine attributes or intelligences on creation, describing a hierarchical structure through which divine energy or influence flows to different levels of existence. They share a common theme of divine emanation and the ordering of creation through various paths or qualities.
◆christian_mysticism|Pseudo-Dionysius: The Divine Names|Chapter 2, Section 1j
“And since that Supra-Divine Being hath in loving kindness come down from thence unto the Natural Estate, and verily took substance and assumed the name of Man (we must speak with reverence of those things which we utter beyond human thought…”
Both passages discuss the emanation and influence of the divine on creation. Pseudo-Dionysius describes the divine differentiation and emanation through the Trinity, while the Sepher Yetzirah outlines the paths of divine influence and intelligence. Both emphasize the divine's role in creation and the structured flow of divine attributes or energies.
◆christian_mysticism|Pseudo-Dionysius: The Divine Names|Chapter 3, Section 1a
“CHAPTER III What is the power of Prayer?
Also concerning the Blessed Hierotheus and concerning Reverence and the Writing of Divinity.
1.
And first of all, if it like thee, let us consider the highest Name, even “Goodness,” by which all t…”
Both passages discuss the concept of divine influence and the means by which humans can connect with or understand the divine. They emphasize the importance of prayer and the divine attributes that govern creation and human interaction with the divine.
◆christian_mysticism|Pseudo-Dionysius: The Divine Names|Chapter 4, Section 1b
“Hence have they their celestial orders, their self-unities, their mutual indwellings, their distinct Differences, the faculties which raise the lower unto the higher ranks, the providences of the higher for those beneath them; their preserv…”
Both passages discuss the hierarchical structure of spiritual beings and their relationship to the divine. They describe how different levels of existence derive their being and qualities from a higher, transcendent source, emphasizing the flow of influence and intelligence from the divine to created beings.
◆christian_mysticism|Pseudo-Dionysius: The Divine Names|Chapter 4, Section 1f
“But these things are dealt with in the “Symbolic Divinity.” Here I desire to declare what is the spiritual meaning of the name “Light” as belonging to the Good.
267 267 Two worlds: (1) Nature, (2) Grace.
God is revealed in both; the forme…”
Both passages discuss the emanation of divine attributes or influences that affect creation. They describe a hierarchical structure of spiritual intelligences or lights that originate from a divine source and permeate all levels of existence.
◆christian_mysticism|Pseudo-Dionysius: The Divine Names|Chapter 4, Section 1g
“and because It is the Cause of the harmony and splendour in all things, flashing forth upon them all, like light, the beautifying communications of Its originating ray; and because It summons all things to fare unto Itself (from whence It h…”
Both passages discuss the attributes and functions of divine intelligences or causes that govern the creation and harmony of the universe. They emphasize the interconnectedness and beauty of all things, drawing from their respective mystical traditions.
◆christian_mysticism|Pseudo-Dionysius: The Divine Names|Chapter 4, Section 1n
“And the Divine Yearning brings ecstasy, not allowing them that are touched thereby to belong unto themselves but only to the objects of their affection.
This principle is shown by superior things 106 through their providential care for the…”
Both passages discuss the concept of divine influence and the relationship between the divine and creation. Pseudo-Dionysius describes the divine yearning and ecstasy that draws the divine into the world, while the Sepher Yetzirah outlines the paths of divine influence and intelligence that govern creation.
◆christian_mysticism|Pseudo-Dionysius: The Divine Names|Chapter 4, Section 1o
“And herein the Divine Yearning showeth especially its beginningless and endless nature, revolving in a perpetual circle for the Good, from the Good, in the Good, and to the Good, with unerring revolution, never varying its centre or directi…”
Both passages discuss the concept of divine influence and the interconnectedness of all things, with Passage A focusing on the divine yearning and Passage B detailing the various paths of divine intelligence. They share a common theme of the divine's role in the cosmos and the hierarchical nature of existence.
22 more
◆christian_mysticism|Pseudo-Dionysius: The Divine Names|Chapter 7, Section 1e
“i and more especially because the Divine Reason is more simple than all simplicity, and, in the transcendence of Its Super-Essential Being, is independent of all things.
419 419 God is called Reason: (1) because He is the Giver of reason;…”
Both passages explore the concept of divine wisdom and intelligence, discussing how it emanates from a higher source and influences creation. They share a mystical approach to understanding the divine, emphasizing unity and the transcendence of the divine nature.
◆christian_mysticism|Pseudo-Dionysius: The Divine Names|Chapter 7, Section 1f
“The angels are conceived of as being always in such a state of contemplation.
408 God is the Manifested Absolute.
Hence qua Absolute He is supra-sapient, qua Manifested He is wise (cf.
ch.
i, § 1).
The Persons of the Trinity possess on…”
Both passages explore the nature of divine knowledge and its relationship to creation. Pseudo-Dionysius discusses the divine as both knowable and unknowable, while the Sepher Yetzirah describes the paths of divine influence and intelligence. Both texts delve into the mystical aspects of divine attributes and their manifestation in the created world.
◆christian_mysticism|The Life and Doctrines of Jacob Boehme|Chapter 3 (part 1)
“p.
71 CHAPTER III.
THE SEVEN PROPERTIES OR QUALITIES OF ETERNAL NATURE.
1 I.
♄ ☾ II.
☿ ♃ III.
♂ ♀ IV.
☉ V.
♀ ♂ VI.
♃ ☿ VII.
☾ ♄ When the Eternal One, in its aspect as a Trinity and with reference to divine wisdom, reveals itself o…”
Both passages describe a system of multiple qualities or intelligences that emanate from a divine source, each playing a distinct role in the manifestation of the divine. Boehme's seven properties and the Sepher Yetzirah's thirty-two paths both represent different aspects of divine nature and its interaction with creation.
◆gnosticism|Pistis Sophia|Document SECOND{
“And the Saviour of the emanations of the fourth Voice of the Treasury of the Light [177 ] will become in the Place of the souls of those who receive the Fourth Mystery of the First Mystery in the Inheritances of the Light.
And the fifth […”
Both passages describe a hierarchical structure of divine emanations or intelligences that govern various aspects of existence. They share a common theme of divine hierarchy and the distribution of divine influence, though they come from different mystical traditions.
◆gnosticism|Pistis Sophia|Document SECOND
“And that Mystery indeed is that which knoweth because of what the Dissension became, and because of what became the Reconciliation.
And that Mystery indeed is that which knoweth because of what became the Covetousness, and because of what…”
Both passages describe a series of mystical concepts or paths that lead to higher understanding or divine influence. They share a common theme of esoteric knowledge and the structured progression towards spiritual insight, though they come from different traditions.
◆neoplatonism|Iamblichus: On the Mysteries|Chapter IV
“Divine divination, therefore, which is conjoined with the Gods, alone truly imparts to us a divine life; since it participates of [divine] foreknowledge, and divine intellections, and renders us in reality divine. It likewise causes us to b…”
Both passages discuss the divine influence on human knowledge and virtue. Iamblichus describes how divine foreknowledge imparts a divine life and virtue, while the Sepher Yetzirah outlines the paths through which divine influence and intelligence are channeled to created beings.
◆neoplatonism|Iamblichus: On the Mysteries|Chapter VIII
“The Pythagoreans, likewise, adorned numbers and figures with the appellations of the Gods.
For they called the equilateral triangle, Minerva Coryphagenes, or begotten from the summit, and Tritogeneia because it is divided by three perpendi…”
Both passages explore the mystical significance of numbers and their connection to divine principles. Passage A discusses the Pythagorean attribution of divine names to numbers and geometric figures, while Passage B describes the Sephirotic paths in the Kabbalistic tradition, each with its own divine attribute and influence.
◆neoplatonism|Iamblichus: On the Mysteries|Chapter VIII
““Let, therefore, this universe be denominated by us all heaven , or the world , or whatever other appellation it may be especially adapted to receive,” beautifully thus observes concerning the divine name of the world.
“As of statues estab…”
Both passages discuss the divine names and powers within the universe, emphasizing the ineffable and symbolic aspects of these names. They explore the relationship between the divine and the created world, highlighting the mystical and hidden nature of divine influences.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 113
“Section 10 10. If all this be true, we must at once admit signification, though, neither singly nor collectively, can we ascribe to the stars any efficacy except in what concerns the [material] All and in what is of their own function. We m…”
Both passages discuss the interplay between divine influences and the material world, emphasizing the role of higher intelligences or principles in shaping existence. They explore the dual nature of being, with one part connected to the material and the other to the divine.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 165 (part 2)
“The more perfect the man, the more compliant he is, even towards his fellows; we must temper our importance, not thrusting insolently beyond what our nature warrants; we must allow other beings, also, their place in the presence of the Godh…”
Both passages discuss the nature of creation and the divine intelligence behind it. Passage A from Plotinus describes the Soul's creation of the Kosmos as an image of the Intellectual Divinities, while Passage B from the Sepher Yetzirah outlines the various paths of divine influence and intelligence that govern creation. Both texts emphasize the organized and wise nature of the universe as a reflection of higher divine principles.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 212
“Section 6 6. But, if all this be true, how can evil fall within the scope of seership? The predictions of the seers are based on observation of the Universal Circuit: how can this indicate the evil with the good? Clearly the reason is that…”
Both passages discuss the concept of a divine or providential influence that permeates the cosmos and governs the actions and nature of all beings. They describe a hierarchical structure where different levels or paths have specific functions and roles within the greater whole.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 426
“Section 10 10. We have shown the inevitability of certain convictions as to the scheme of things: There exists a Principle which transcends Being; this is The One, whose nature we have sought to establish in so far as such matters lend them…”
Both passages discuss the nature of divine intellect and the emanation of being from a higher unity. Passage A from Plotinus explores the Intellectual-Principle and its relationship to the One, while Passage B from the Sepher Yetzirah describes the various paths of divine influence and intelligence. Both texts delve into the metaphysical structure of reality and the process of creation through intellectual and divine principles.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 427
“Section 11 11. Since there is a Soul which reasons upon the right and good- for reasoning is an enquiry into the rightness and goodness of this rather than that- there must exist some permanent Right, the source and foundation of this reaso…”
Both passages discuss the emanation of divine principles and the hierarchy of existence. Passage A describes the Intellectual-Principle emanating from The One, while Passage B outlines the Sephiroth as emanations from the divine. Both texts explore the relationship between the divine source and the subsequent levels of reality.
◆renaissance_hermeticism|Agrippa: The Philosophy of Natural Magic, Chapter XIII — Whence the Occult Virtues of Things Proceed|Chapter XIII, Section 1b
“For God, in the first place, is the end and beginning of all Virtues; he gives the seal of the Ideas to his servants, the Intelligences; who, as faithful officers, sign all things intrusted to them with an Ideal Virtue; the Heavens and Star…”
Both passages discuss the hierarchical structure of divine influence and the mediation of virtues or intelligences from a supreme cause to the created world. They share a common theme of divine emanation and the ordering of cosmic and natural elements through intermediary beings or forces.
◆renaissance_hermeticism|Agrippa: The Philosophy of Natural Magic, Chapter XIV — Of the Spirit of the World, What It Is, and How by Way of Medium It Unites Occult Virtues to Their Subjects|Chapter XIV, Section 1a
“CHAPTER XIV.
Of the Spirit of the World, What It Is, and How by Way of Medium It Unites Occult Virtues to Their Subjects .
Democritus and Orpheus, and many Pythagoreans, having most diligently searched into the virtues of celestial things…”
Both passages discuss the concept of divine influence and intelligence permeating the universe and affecting all created beings. They describe a hierarchical structure of spiritual and intellectual forces that govern the natural and supernatural worlds.
◆renaissance_hermeticism|Paracelsus: The Book Concerning the Tincture of the Philosophers|Section 1j
“It is the spirit of the fifth substance, a Fount of all Joys ( beneath the rays of the moon), the Supporter of Heaven and Earth, the Mover of Sea and Wind, the Outpourer of Rain, upholding the strength of all things, an excellent spirit abo…”
Both passages discuss mystical concepts related to divine influence and intelligence, describing various paths or spirits that govern different aspects of creation and human experience. They share a focus on the interplay between the divine and the material world, though they come from different religious traditions.
◆taoism|Tao Te Ching|Chapter 25
“There was something undefined and complete, coming into existence before Heaven and Earth. How still it was and formless, standing alone, and undergoing no change, reaching everywhere and in no danger (of being exhausted)! It may be regarde…”
Both passages describe a foundational, transcendent principle that underlies and influences all of creation. The Sefer Yetzirah outlines the paths of divine influence, while the Tao Te Ching describes the Tao as the Mother of all things, highlighting a similar conceptual framework of an ultimate, guiding force.
◆taoism|Tao Te Ching|Chapter 51
“All things are produced by the Tao, and nourished by its outflowing operation. They receive their forms according to the nature of each, and are completed according to the circumstances of their condition. Therefore all things without excep…”
Both passages describe a divine or mystical force that creates, nourishes, and sustains all things. The Tao Te Ching speaks of the Tao's mysterious operation, while the Sepher Yetzirah details the various paths through which divine influence flows, both emphasizing the spontaneous and pervasive nature of this influence.
◆western_esoteric|The Secret Teachings of All Ages (Manly P. Hall)|The Tree of the Sephirotha
“THE Tree of the Sephiroth may be considered an invaluable compendium of the secret philosophy which originally was the spirit and soul of Chasidism.
The Qabbalah is the priceless heritage of Israel, but each year those who comprehend its t…”
Both passages discuss the Sephiroth and the Paths of Wisdom, which are central concepts in Kabbalistic tradition. They describe the structure and significance of these paths, highlighting their role in connecting divine and earthly realms, and their symbolic representation of spiritual and cosmic principles.
◆western_esoteric|Transcendental Magic I: The Doctrine (Éliphas Lévi)|7. The Fiery Sworda
“NETSAH GLADIUS THE septenary is the sacred number in all theogonies and in all symbols, because it is composed of the triad and the tetrad.
The number seven represents magical power in all its fullness; it is the mind reinforced by all ele…”
Both passages discuss the significance of numbers and their symbolic representations in mystical traditions. Passage A focuses on the number seven and its magical power, while Passage B enumerates the paths and their corresponding intelligences. Both texts explore the concept of divine influence and the structured order of the cosmos through numerical symbolism.
◆western_esoteric|Transcendental Magic I: The Doctrine (Éliphas Lévi)|10. The Kabalahb
“MALKUTH.-The Kingdom, meaning the universe, entire creation, the work and mirror of God, the proof of supreme reason, the formal consequence which compels us to have recourse to virtual premises, the enigma which has God for its answer - th…”
Both passages discuss the Kabbalistic concept of the Sephiroth, which are the ten emanations of God in the Tree of Life. They explore the divine names and the structure of creation, showing a shared conceptual framework within the mystical traditions of Judaism.
◆western_esoteric|Transcendental Magic II: The Ritual (Éliphas Lévi)|22. The Book Of Hermesd
“It is a word which expresses kabalistically the dogmatic and natural absolute; it is formed of the characters of the Monogram of Christ, according to the Greeks and Hebrews.
The Latin R or Greek P is found between the alpha and omega of th…”
Both passages delve into mystical and esoteric traditions, exploring the deeper meanings and symbolic representations within their respective frameworks. Passage A discusses the Kabbalistic and Hermetic interpretations of the Tarot and its connection to magical squares and planetary influences, while Passage B outlines the paths of the Sepher Yetzirah, detailing the spiritual and intellectual attributes associated with each path. Both texts aim to uncover hidden knowledge and mystical insights through symbolic and allegorical means.