Transcendental Magic I: The Doctrine (Éliphas Lévi) · 27 of 96 · tr. A.E. Waite
3. The Triangle Of Solomond
Matthew, and in several Hebrew copies, as follows: “The sacred word MALKUTH substituted for KETHER, which is its kabalistic correspondent, and the equipoise of GEBURAH and CHESED, repeating itself in the circles of heavens called eons by the Gnostics, provided the keystone of the whole Christian Temple in this occult versicle.
It has been retained by Protestants in their New Testament, but they have failed to discern its lofty and wonderful meaning, which would have unveiled to them all the Mysteries of the Apocalypse.
There is, however, a tradition in the Church that the manifestation of these mysteries is reserved till the last times.
MALKUTH, based upon GEBURAH and CHESED, is the Temple of Solomon having JAKIN and BOAZ for its Pillars; it is Adamite dogma, founded, for the one part on the resignation of Abel and, for the other, on the labours and self reproach of Cain; it is the equilibrium of being established on necessity and liberty, stability and motion; it is the demonstration of the universal lever sought in vain by Archimedes.
A scholar whose talents were employed in the culture of obscurity, who died without seeking to be understood, resolved this supreme equation, discovered by him in the Kabalah, and was in dread of its source transpiring if he expressed himself more clearly.
We have seen one of his disciples and admirers most indignant, perhaps in good faith, at the suggestion that his master was a Kabalist; but we can state notwithstanding, to the glory of the same learned man, that his researches have shortened appreciably our work on the occult sciences, and that the key of the transcendent Kabalah above all, indicated in the arcane versicle cited above, has been applied skillfully to an absolute reform of all sciences in the books of Hoene Wronski.
The secret virtue of the gospels is therefore contained in three words, and these three words have established three dogmas and three hierarchies.
All science reposes upon three principles, as the syllogism upon three terms.
There are also three distinct classes, or three original and natural ranks, among men, who are called to advance from the lower to the higher.
The Jews term these three series or degrees in the progress of spirits, ASSIAH, YETZIRAH and BRIAH.
The Gnostics, who were Christian Kabalists, called them HYLE, PSYCHE and GNOSIS; by the Jews the supreme circle was named ATZILUTH, and by the Gnostics PLEROMA.
In the Tetra-gram, the triad, taken at the beginning of the word, expresses the divine copulation; taken at the end, it expressed the female and maternity.
Eve has a name of three letters, but the primitive Adam is signified simply by the letter JOD, whence Jehovah should be pronounced Jeva, and this point leads us to the great and supreme mystery of Magic, embodied in the tetrad.
Themes
◆Aeonscosmology
Divine archetypal beings or eternal attributes dwelling within the Pleroma, often arranged in male-female syzygies.
The text refers to 'circles of heavens called eons by the Gnostics' as part of the cosmic structure.
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.
The text asserts that science reposes on principles that repeat themselves in the circles of heavens.
All passages →◆Cosmic Dualismtheology
Ontological opposition between two primal principles (light/darkness, truth/lie, spirit/matter) as the fundamental structure of reality.
The text describes an equilibrium of being established on opposing forces like necessity and liberty.
All passages →◆Divine Marriagesoteriology
The reunification of complementary divine principles (male-female, spirit-matter) as a symbol of wholeness and salvation.
The text mentions 'divine copulation' expressed in the Tetra-gram as a mystery.
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.
The text outlines a hierarchy of spiritual realms including ASSIAH, YETZIRAH, BRIAH, and ATZILUTH.
All passages →◆Gnosis Direct Knowledgesoteriology
Salvation through direct experiential knowledge of the divine nature, not through faith, ritual, or moral works alone.
Gnosis is listed as the highest degree of spirit progress and linked to unveiling mysteries.
All passages →◆Hidden Sayingssoteriology
Esoteric teachings reserved for those ready to receive them; outer meaning conceals an inner liberating truth.
The core theme is the existence of an occult meaning in scripture that has been concealed from the general public.
All passages →◆Letters Of Creationcosmology
The twenty-two Hebrew letters as the building blocks through which God creates and sustains all existence.
The passage discusses the significance of Hebrew letters like JOD and the three-letter name of Eve in creation.
All passages →◆Numerical Mysticismtheology
Numbers, proportions, and mathematical relationships as the underlying structure of divine reality.
The passage repeatedly structures reality around triads (three words, three dogmas, three principles) and the tetrad.
All passages →◆Opposites Transcendedanthropology
The dissolution of binary oppositions (male/female, inner/outer, above/below) as a mark of spiritual completion.
The concept of equipoise and equilibrium between Geburah and Chesed suggests transcending binary opposition.
All passages →◆Pleromacosmology
The divine fullness or totality of the highest realm, populated by aeons and divine attributes, contrasted with the deficient material world.
The Pleroma is explicitly named as the supreme circle by the Gnostics in contrast to lower realms.
All passages →◆Pneumatic Electsoteriology
A spiritual elite who possess the divine spark and are predestined for salvation, contrasted with psychic (faithful) and hylic (material) persons.
The text describes three classes of men (HYLE, PSYCHE, GNOSIS) advancing from lower to higher ranks.
All passages →◆Sacred Namestheology
Divine names or formulas that carry ontological power, used in prayer, liturgy, or magical practice.
The text emphasizes the power of specific words and letters like MALKUTH, JOD, and Jehovah as containing secret virtues.
All passages →◆Sefirot Treecosmology
The diagrammatic arrangement of the ten Sephirot as a structured 'Tree of Life' mapping divine and cosmic forces.
The structural relationship between Malkuth, Geburah, and Chesed implies the diagrammatic arrangement of the Tree.
All passages →◆Sephirotcosmology
The ten attributes or emanations through which the Ein Sof (Infinite) reveals itself and creates the universe in Kabbalistic theology.
The passage explicitly names and discusses KETHER, GEBURAH, CHESED, and MALKUTH as core structural elements of the doctrine.
All passages →◆Spiritual Ascentpraxis
A staged journey of the soul upward through heavenly realms or levels of being toward the divine source.
Men are described as being called to advance from the lower to the higher ranks of spirits.
All passages →◆Tripartite Soulanthropology
Division of the human being into three principles: spirit (pneuma), soul (psyche), and body/matter (hyle or soma).
The text identifies three original ranks among men corresponding to HYLE, PSYCHE, and GNOSIS.
All passages →Related passages · 20 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 concept of a divine unity that manifests in a trinity, with the divine being both transcendent and immanent. They also explore the idea of divine names and attributes that reveal aspects of the divine nature.
◆christian_mysticism|Pseudo-Dionysius: The Divine Names|Chapter 2, Section 1c
“But if he taketh Scriptural Truth as his Standard, this is the very Rule and Light by which we will (so far as in us lies) proceed straight to our defence, and will declare that the Sacred Science sometimes employs a method of Undifference…”
Both passages discuss the interplay between unity and multiplicity in the divine. Pseudo-Dionysius describes the undifferentiated and differentiated names of God, while the Kabbalistic text discusses the equilibrium of divine forces and the triadic structure of creation. Both explore the balance between transcendent unity and manifest diversity.
◆egyptian|The Egyptian Heaven and Hell|Chapter 5 (part 3)
“NAST-TAUI-SI-SEKSEKET-NEMMATU-EM-NEHEPU-QAHIT-NEBT-KHU-SETEMTH-KHERU-NEB-S.
XIII.
Gate .
STA-EN-ASAR-AAUI-F-HER-S-SEHETCHET-HAP-EM-AMENT-F.
XIV.
Gate .
NEBT-TENTEN-KHEBT-HER-TESHERU-ARU-NES-HAKER-HRU-EN-SETEMET-AU.
XV.
Gate .
BATI-…”
Both passages discuss the use of magical formulae or words of power to navigate the afterlife or spiritual realms. Passage A describes the gates of Sekhet-Aaru requiring specific names and phrases, while Passage B discusses the Kabalistic and Gnostic use of sacred words and their power in spiritual contexts.
◆gnosticism|Pistis Sophia|Document SECOND
“And that Mystery indeed is that which knoweth because of what despoiled himself [208 ] the first Triple spirit from below this, which belongeth to the arrays of the Only One, the Ineffable, and because of what they proceeded out of the seco…”
Both passages discuss the structure and mysteries of the divine or cosmic order, emphasizing the arrangement and hierarchy of spiritual or mystical entities. They share a conceptual parallel in exploring the intricate relationships and distributions within a divine or cosmic framework.
◆gnosticism|Pistis Sophia|Document SECOND
“And he who will receive the one word of that mystery, this which I shall say unto you now with all its (his, 114 MS thus again) types with all its figures, with the manner of completing its mystery: because that ye are the perfect of all-pe…”
Both passages discuss the attainment of a higher spiritual state or mystery that elevates the individual above ordinary beings (angels, archangels, etc.) and grants them a special status or power. They also share the theme of a transformative journey or ascension, though described in different terms and contexts.
◆gnosticism|Pistis Sophia|Document SECOND
“It happened, Jesus having finished saying these words unto his disciples, came forward Maria the Magdalene, she kissed the feet of Jesus, said she, My Lord, bear with me, and be not angry with me, seeking from thee, but have mercy on us, my…”
Both passages discuss complex mystical hierarchies and the transformative power of esoteric knowledge. They share a conceptual parallel in the idea of multiple layers or mysteries leading to spiritual elevation and enlightenment.
◆gnosticism|Pistis Sophia|Document SECOND
“He who also receiveth out of the three mysteries of the Ineffable, whenever also he should come out of body he will inherit unto the kingdom of that mystery, and those three mysteries are equal with one another, they are in the kingdom and…”
Both passages discuss mystical hierarchies and the distribution of divine mysteries or principles. They share a conceptual framework of layered spiritual realms and the attainment of higher knowledge or states of being, though expressed in different traditions and terminology.
◆gnosticism|Pistis Sophia|Document SECOND
“And ye, my disciples, with every one who will receive the mysteries of the Ineffable will remain with me on my right (hand) and on my left reigning with me in my kingdom.
And those also who receive the three mysteries of the five mysteries…”
Both passages discuss hierarchical structures within a spiritual or mystical framework, where individuals are ranked or distributed according to their spiritual attainments or mysteries received. The concept of different levels or degrees of spiritual realization is central to both texts.
◆gnosticism|Pistis Sophia|Document SECOND
“Now therefore whenever I should finish distributing to you the Distribution of the Universe, I shall give to you and I shall say unto you the great mysteries of the three lots of my kingdom, namely, the heads of the mysteries which I shall…”
Both passages discuss the structure and mysteries of the divine realms and the process of purification or ascension through these realms. They share a conceptual framework involving multiple levels or spaces, and the idea of purification or transformation as one moves through these levels.
◆gnosticism|Pistis Sophia|Document FOURTHj
“This is the baptism of the First Oblation which guideth in unto the Place of the truth, and in [335 ] unto the Place of the Light.
After these (things) also said they his disciples, Rabbei reveal to us the mystery of the Light of thy Fathe…”
Both passages discuss mystical knowledge and names that confer power and protection, particularly in the context of the afterlife or spiritual realms. They share the concept of secret names or words that have transformative and protective powers, guiding the soul through spiritual trials.
10 more
◆greek_mystery|Orphic Hymns|Hymn XLI. MISES (part 1)
“XLI.
TO MISES.
The FUMIGATION from STORAX.
Call Thesmophorus * , spermatic God, Of various names, who bears the leafy rod: Mises, ineffable, pure, sacred queen, Two-fold Iacchus, male and female seen: Illustr'ous, whether to rejoice is t…”
Both passages discuss the complex and multifaceted nature of divine beings and their roles within their respective mystical traditions. Passage A describes Mises as a multifaceted deity with various names and attributes, while Passage B discusses the Kabbalistic concept of MALKUTH and its role in the divine hierarchy, emphasizing the triadic structure and the equilibrium of divine forces. Both passages explore the idea of divine unity and multiplicity, and the interconnectedness of different divine aspects.
◆jewish_mysticism|The Book of Concealed Mystery (Siphra Dtzenioutha)|1a
“CHAPTER V.
1.
(It is written) Isa.
i.
4: "Woe unto the sinful nation, unto the people heavy with iniquity, unto the seed of evildoers, &c." (Here the author of the "Siphra Dtzenioutha" reasoneth concerning the small word HVI, "woe," whi…”
Both passages discuss the Kabbalistic concepts of the Sephiroth and the Tetragrammaton, focusing on the structure and relationships within the divine realms. They share a conceptual framework involving the divine names, the paths, and the balance of opposing forces, which are central to Kabbalistic mysticism.
◆jewish_mysticism|The Book of Concealed Mystery (Siphra Dtzenioutha)|1c
“And to it also pertain the following names, namely, the name) IH, Yah (whensoever it is written in full with A in this manner:) IVD HA, Yod Ha (and containeth the number of the numeral powers of the letters of the Tetragrammaton, namely, 26…”
Both passages delve into the mystical and esoteric interpretations of divine names and structures within their respective traditions. They share a conceptual parallel in their exploration of the divine through names, letters, and numerical values, reflecting a deep, mystical understanding of the divine.
◆jewish_mysticism|The Kabbalah Unveiled|Introduction, Section 1i
“unless he reads carefully what I have said in the Introduction concerning the Literal Qabalah under the heads of Notariqon and Temurah, to which therefore I refer him.
Any four-lettered name is of course a tetragrammaton, but this term is…”
Both passages discuss the Kabbalistic concepts of the Tetragrammaton and the Sephiroth, particularly focusing on the letters Yod and He, and their roles in divine manifestation and equilibrium. They share a conceptual framework rooted in the Kabbalistic understanding of divine names and their mystical significance.
◆jewish_mysticism|The Kabbalah Unveiled|Introduction, Section 1m
“Woe, woe unto him who revealeth their nakedness!
(Since this can be done by the faults of the inferiors, so that Microprosopus loseth this influx, whereby he is of so great power that he can seek to enshroud his mother; for that covering i…”
Both passages discuss the Kabbalistic concepts of the Tetragrammaton and the Sephiroth, focusing on the divine names and their mystical significance. They share a conceptual framework centered around the divine attributes and their interplay, particularly the balance and interaction between masculine and feminine aspects of the divine.
◆jewish_mysticism|The Kabbalah Unveiled|Introduction, Section 1n
“Furthermore, the circumstance of certain words being written defectively or redundantly is commented on in the Introduction, § 15.
The term "square," or "square name." is sometimes applied to the Tetragrammaton.
The p.
63 phrase "member…”
Both passages discuss the Kabbalistic interpretation of the Tetragrammaton and the significance of the letter Yod (I) within it. They explore the symbolic and mystical meanings associated with the letters, particularly in relation to the Sephiroth and the divine structure, indicating a genuine conceptual parallel.
◆neoplatonism|Iamblichus: On the Mysteries|Chapter IV
“But the inquiries which follow in the next place, require a more abundant doctrine, in order to their elucidation. At the same time, however, it is necessary to discuss the truth concerning them with brevity. For you inquire “ what efficacy…”
Both passages discuss the mystical significance of names and language in religious contexts. Passage A from Iamblichus explores the efficacy of divine names and their connection to the Gods, while Passage B from 'The Triangle Of Solomon' delves into the kabalistic and gnostic interpretations of sacred words and their mystical meanings. Both emphasize the sacred and ineffable nature of these names and their role in elevating the soul or understanding divine mysteries.
◆neoplatonism|Iamblichus: On the Mysteries|Chapter V
“You object, however, “ that he who hears words looks to their signification, so that it is sufficient the conception remains the same, whatever the words may be that are used .” But the thing is not such as you suspect it to be. For if name…”
Both passages discuss the sacredness and efficacy of specific languages and names in religious rituals, emphasizing their divine connection and the importance of preserving traditional forms. They share the conceptual insight that certain languages and names hold inherent power and significance in religious practices.
◆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 symbolic and divine significance of numbers and geometric figures, attributing them with divine qualities and using them to represent complex spiritual concepts. They share a conceptual parallel in the mystical interpretation of mathematical and geometric structures.
◆renaissance_hermeticism|Agrippa: The Philosophy of Natural Magic, Chapter LXXIV — Of the Proportion, Correspondency, and Reduction of Letters to the Celestial Signs and Planets, According to Various Tongues, and a Table Thereof|Chapter LXXIV, Section 1b
“He, therefore, that will find them out, must by each joining together of the letters so long examine them, until the voice of God is manifest, and the framing of the most sacred letters be opened and discovered; for hence voices and words h…”
Both passages discuss the mystical significance of letters and words, particularly in the context of Hebrew and Kabbalistic traditions. They share the insight that letters and their combinations hold deep, magical efficacy and are connected to celestial and divine realms.