Hermetic Qabbalah And Its Use In Alchemy By Rachael Walker


The venerable art of Alchemy owes much to Qabbalistic influence during the Renaissance. Indeed, Qabbalah has such a natural affinity towards the goal of alchemy that many of its written books and documents can often be found to contain adages similar to those of Alchemy. Alchemy is derived from the works of various cultures throughout the world. However, as the mystic knows, although all knowledge comes from the same Source, it manifests in the physical world under many guises and degrees of purity. Thus, although every major culture has tried its hand at Alchemy, only a few have melded as easily with it as Qabbalah.

The fundamental principle of both Alchemy and Qabbalah can be found in the Emerald Tablet: “That which is below, is like that which is above, and that which is above is like that which is below for the performance of the miracles of the One Substance”. This is stated in almost identical words in one of the primary sources for Qabbalah, the Sepher Yetzirah, which states “…that the path of the conformation of the holy supernal Ancient of the Ancient Ones, which descendeth in the beard beneath the nostrils of the nose, and this inferior path, are equal in every way in as much that that which is below is like that which is above”. We see references to this concept in various cultures and sources throughout the world such as the Book of Enoch, and even in Native American ideals. But it is the study of Qabbalah that provides a reference point for the inner and outer workings of the Universe that is cohesive with the study of Alchemy.

In his writings, Paracelsus states, “If we would know the inner nature of man by his outer nature; if we would understand his inward heaven by his outward aspect; if we would know the inner nature of trees, herbs, roots, and stones by their outward aspect, then we must pursue our exploration of nature on the foundation of Cabala. For the Cabala opens up access to the occult, to the mysteries; it enables us to read sealed Epistles and books and likewise the inner natures of men”. Where Alchemy helps one to understand the make-up of something in the Plant, Animal, or Mineral Kingdoms, Qabbalah acts as a map to help one understand how these kingdoms relate to one another. As mystics we understand that the Universe is beyond just the physical realm that we live in. With all the advances in science to date, we find we hardly know anything about this one Universe. However, due to experiences with higher states of consciousness throughout the ages, cultures have been able to catch glimpses of the “Great Beyond”. Qabbalistic tradition states that the information contained within its system has been handed down to mankind through the angels who themselves learned it in the “Higher Academies” in order to help us to return to our once perfect state. Thus we have been given a few short cuts to help guide us through the vast celestial realms so that we might not be caught forever meandering around just one. We don’t need to be dedicated followers of Qabbalah to be Alchemists, but having a working knowledge can help us understand the processes that we are working with in the lab and in our life, especially when being given the task of becoming Co-creators with the Ineffable.

The main tenet of Alchemy mentioned above suggests that our intentions in this world can affect the levels of existence in other worlds and vice versa. This cannot be more plainly seen than in the Tree of Life, assuredly Qabbalah’s greatest gift to the Hermetic Arts. It describes in great detail the nature of all Creation, the correspondences of Elements, Planets, Zodiacal influences, and even provides the Divine Names which govern these energies to help us empower our Alchemical work. It also provides us with the framework for our return into the Higher Realms, thus granting us a gauge as for our own internal development. The Tree of Life is a map of ten spheres (Sephiroth) connected by twenty-two paths that show us the nature of creation from its primordial elements all the way down to the physical realm. Each sphere (Sephirah) contains its own Tree, thus showing the influence of each Sephirah in every other Sephirah (40 Trees in all). An example of this would be how the realm of emotions affects one’s critical thinking and vice-versa. Using the Tree we see that although we may experience all the steps of personal transformation in one realm, we must use that as a starting point for the next. We cannot merely purify ourselves in the physical realm but must continue on into each higher realm until we have attained Perfection. The ten spheres are thus, numbered in the diagram from 1 to 10: Kether (Crown)- Color, White Brilliance- The primordial and potential elements of existence,
the first spark of the Ineffable (Ain Soph Aor) that can be known by some
faculty of human awareness.
Chokmah (Wisdom)- Color, Grey- The Great Father, the Cosmic Seed of Creation
Binah (Understanding)-Color, Black- The Great Mother, The Mighty Womb
Chesed (Mercy)-Color, Blue- The Ruler of the Creative World, although not the Creator
Gebhurah (Severity)-Color, Red- The principle of Purification, the use of Severity to balance out
and purify evil; to balance out excessive Mercy
Tiphereth (Beauty)-Color, Gold- Enlightenment, the realm of Osirian or Christ Consciousness
Netzach (Victory)- Color, Green-The Realm of Emotions
Hodh (Splendor)- Color, Orange-The Realm of the Intellect
Yesod (Foundation)- Color, Indigo-The Astral Plane
Malkuth (The Kingdom)- the Physical Plane

Although many of us have had moments of expanded consciousness, usually in the form of a spiritual- bliss- consciousness state during a spiritual practice, the majority of the time most of us are still functioning in the portion of Tree that is located in the Sephirah of Malkuth. One of the goals of the Alchemist is to purify and strengthen the consciousness so that it can begin to experience and draw down the energy from the higher worlds. This is started in the Vegetable Work where we purify the different aspects of our body, mind, ego, and subtle energy bodies so that we can create the “lesser stone” or astral body. We can then begin to explore the Tree in the next Sephirah, that of Yesod. Each Sephirah is as vast as the Universe that we are a part of now. It’s easy to wonder how we will we ever be able to comprehend the whole of existence. This is where the most beautiful aspect of the tenet “As Above, so Below” comes into play. To study and know the Tree is to know the self (individual), and to know the Self (Higher Genius). Each Sephirah, each path, each correspondence is reflected in oneself, and allows one an intimate look at the Macrocosm. We each have our own Tree and we are each a part of the One Tree, known as Adam Kadmon (‘the First Human’). It is important to remember as an Alchemist that our divine heritage is to exalt our true Self, which is the Self of the Universe. By tapping into the energies on the Tree we can use the Macrocosm to change and purify our Microcosm and vice versa, thus bringing healing, success, fulfillment, spiritual awakening, and much more to yourself and others around us. The beginner in Alchemy and Qabbalah will note that some the benefits of working with the Tree are as follows:

1.The use of correspondences as meditation tools for Alchemical processes. For example, meditating on the tarot card Judgement during the process of Calcination.
2.To ask for guidance from God through the Divine Names, Archangels, and Angels ruling over the various Sephirothic, Planetary, Zodiacal, or Elemental energies that one may be working with. For example, calling upon Shaddai El Chai (God’s names in Yesod) to empower work with the astral body.
3.To understand how the process of creation works by meditating on the “Path of the Flaming Sword” and other aspects of the Tree in order to understand more fully the “Path of Return”.

The uses of the Tree in Alchemy and personal transformation are vast and should be sought out and used by the Alchemist to increase power and depth in one’s Work. There are many sources and materials for the beginning student in Alchemy and Qabbalah. However, the author will note that for serious students of the occult who wish to practice invocational rites in their Alchemical workings, seeking proper training and initiation into the Mysteries of Hermetic Qabbalah is highly recommended.

Further Reading:
The Kabbalah Unveiled- Translated by S.L. MaGregor Mathers
http://www.esotericgoldendawn.com/mysteries_qbl_kabalahunveiled.htm
Three Books of Occult Philosophy by Henry Cornelius Agrippa, translated by James Freake
Paracelsus: Selected Writings edited by Jolande Jacobi


- "Sapiens dominabitur astris."
The wise shall exercise dominion over the stars.

By Diana J.

Athanor of the Mind
Alchemical Language and Dreams

With the help of the alchemical language and form Hermetically outlined in the Emerald Tablet,
Emerald Formula and Octave of the AZOTH we are able by continuous refinement to disclose
the subconscious, awaken the superconscious and view the true content of dreams.

Alchemy is the path of purification and transmutation. The substance begun with in The Work is perfected through the application of the Emerald Formula, with which one is able through the
spagyric process to elaborate, differentiate, purify and unify.
In the spiritual foundation of this process the window of the psychic soul is opened and allowed to see the light of day. This is brought about by the continuous application of the nurturing alchemical
fire of conscious willful intent on unity; collecting the pure and vital and leaving behind the extranious which has collected and infiltrated pure beingness.

Through habit, inertia and lack of persistent intent the consciousness gets lazily assimilated into the
world of mundane existence. As in illness, it can take as long to recover as the time it took to acquire.
This is where alchemical spagyric displays its proficiency.

Practice of the Art in waking life clarifies and unifies the dreaming mind as well. This work on unity of
Beingness becomes a continuity of consciousness between waking and sleeping. What was once a
murky projection of symbolicmetaphor upon the sleeping mind becomes a world open to participation;
also in this world we are able to look at ourselves from outside ourselves, observing our actions and
speech as we interact in the dreamworld. This gives added insight to who we really are.

In our dreams, there may be symbolically archtypal content in the Jungian sense, to awaken us;
once we're on the path the details are more specific to where we are in the heroic journey. -Victor Hearn, Editor-in-Chief

End Papers