When we say that the Psalms are true hymns of Initiation, this does not mean that they were all written by Initiates. They were assembled from every period of Hebrew history and from all classes and types of people, though most of them came from the Levitical class of Temple servitors; and as the divine purpose in Israel was more and more clearly revealed, these dedicated singers chanted with ever greater freedom of the divine glories. Beginning with simple songs of faith and moral instruction, much of it designed for a primitive society, they rise to a crescendo of triumph in the songs of illumination wherein the soul's union with God is known and declared.
The processes of Initiation do not remain the same throughout all times and cultures. Initiation is the scientific — consciously knowing and designed-method for unfolding the innate powers of the human spirit during incarnation. It therefore must change from age to age, as it is adapted to changing needs of the human ego by the great teachers and leaders of human evolution.
We may say that the Initiate recapitulates the history of his race and then steps forward beyond it. The Initiate is not a miraculous phenomenon set apart from his people and his time, but he is the apotheosis of civilization. He is the flowering of the race-plant and shows all men what it is their destiny to be. For this reason every part of his life has universal significance, and the experiences of all men are gathered up in him.
The work of the Bible did not cease with the closing of the orthodox canon of Scripture. Books are but the outward sign of an interior unfoldment of consciousness. The esotericism of Hebrew Scripture continued to develop right through the inter-testamental period when the apocryphal Books were written, the New Testament came into being and the Gnostic Scriptures added. The growth continued in both Christianity and Judaism under the name of Kabbalah, which means not merely "received" in the sense of instruction from a teacher, but "received" in the sense of Illumination from Spirit, or Initiation in the Mystery School tradition.
In the thirteenth century of our era Moses de Leon, the great kabbalist of Moorish Spain where the Arabs had established a brilliant civilization, gathered together the esoteric teachings of the Hebrew people in the book Zohar, which means Brilliance or Splendor. It is not an original work but a compendium from every source. Kabbalism had begun to flower in Spain in the tenth and eleventh centuries, and one great teacher succeeded another until the time when Moses de Leon assembled the kabbalistic lore in his encyclopedia of esotericism which survives as the great source book of modern kabbalism. Moses de Leon passed into the higher life in 1305, a few years before Christian Rosenkreutz founded the Order or School ("Academy") of the Rose Cross in 1313.
Thus the esoteric teaching from the "Celestial Academy" descended through Church and Synagogue, incorporating the basic principles, the inmost divine essence as it were, of the Mystery Schools of antiquity, Babylonian, Egyptian, Persian, Greek and Roman; to which were added elements from the teachings of other lands and peoples during the centuries of the Piscean Age.
The Moslem civilization had already rediscovered the Greek wisdom, and so the Kabbalah which flowered in Moorish Spain incorporated these new elements along with that which they had retained from the earliest times when their nation had been under the rule of the Hellenistic Pharaohs of Egypt and Kings of Syria. Hence the references to the "Celestial Academy," recalling memories of Plato and his Academy in Athens. It was at Alexandria in Egypt that these Platonic teachings took on a new and advanced form.
The great esoteric Teacher of the Zohar is the Prophet Elijah, or Elias as he is called in the New Testament. It was he who instructed Simon ben Yohai, the central figure of the Zohar, and to whom Moses de Leon ascribes the teachings. We need not follow the example of modern critics who term Moses de Leon a fraud but must understand that the Hebrew mystics and seers did truly believe that the great Masters came to them in ethereal bodies and taught them and led them through the gates of Initiation.
Thus we find in the Zohar the many spiritual adventures which in ancient times belonged to the Mysteries. Moses de Leon discusses the "Mansions and Abodes" of the inner world — Heaven, Paradise and Hell — the Creative Intelligences or Sephiroth which collectively are God, the Faithful Shepherd (Simon or Simeon in conversation with Moses), and many other things of profound interest, such as the ability of the soul to leave the body at night during sleep and attend the "Celestial Academy"; the brilliant color emanations of the angelic choirs; the diamond Glory of Deity; healing by the laying on of hands; the unfoldment of spiritual vision; the Mystic Marriage of the soul with God, and much more. The doctrine of reincarnation is taught but has been misunderstood by modern commentators. The Zohar mentions three rebirths, but this is not to be taken as meaning that the ego has only three reincarnations on earth. The reference is to the Platonic teaching that before the ego can be liberated from the wheel of birth and death it must have had three lifetimes, both before death and in the interval after death when it is awaiting rebirth, during which it has committed no sin either of thought, word or deed. When the human spirit has reached this condition, then it is ready for immortality. It is interesting to note that the three final lives of perfection are not restricted to lives on the physical earth but include the life of the spirit in the psychospiritual planes which follow death, for the occultist knows that the spirit may commit evil even after the death of the body, while in the lower planes of the soul world, which includes the purgatory and hell of orthodox believers.
In modern speech this would mean that the human being must have lived three lifetimes on earth so pure and holy that he has no purgatory or "hell" in the soul world after death before he is ready for Liberation from the wheel of death and rebirth.
The Zohar pivots about the Mystery of the Divine Balance, or spiritual Equilibrium, which is the secret of all esoteric revelation and of all creative activity whatsoever, for it resolves the problem of polarity. Hence the supreme Mystery is always the Mystic Marriage of the soul with God, under the similitude of the love of the Bride and Bridegroom.
These esoteric Mysteries the author draws out of the Pentateuch — the first five books of the Bible, which are attributed to Moses — by an intricate process of interpreting by letters, numbers and names, in the manner handed down from earliest times.
Similar codes are to be discovered throughout the entire Bible; none of its divisions are without them. There are no less than nine psalms in which the first letters of each stanza, in the Hebrew, are taken in alphabetical order. Most important of these is the 119th Psalm, in which all eight lines of each stanza begin with the same letter, proceeding successively through the twenty-two letters of the Hebrew alphabet. Hebrew scholars know of others, such as the first four poems of the Book of Lamentations, and verses ten through thirty-one of Proverbs 31, extolling the perfect wife. These are examples of the way in which "mysteries" have been encoded in the scriptural texts, a great many never having been discovered by the orthodox who have lost the mystical key to their recovery and interpretation. Similar codes are incorporated in every great Scripture of the world, for there has always been "milk for babes" and "meat for strong men" in all religions.
Turning now to the 119th Psalm, the kabbalistic psalm par excellence, we discover that the mystical meaning of each stanza accords with the symbolical and kabbalistic interpretation of the letter which leads the line, as we have learned of them in Part 11 of this volume. This is not immediately apparent in the English translation where the English alphabet is used, and yet there is a correspondence, since the Hebrew, Greek, Latin and English alphabets are related; but there is a mystical song for each of the twenty-two letters of the Hebrew alphabet, each song consisting of eight verses, as in the original Hebrew, although leading letters cannot be the same.
The kabbalists say that the number eight is a channel for the inflow and outflow of the spiritual power and light. It is the symbol of the world of the Ogdoad, the Eighth Spiritual Sphere of the Gnosis, which is called the World of the Christ.
Macrobius, the famous Pythagorean philosopher, wrote of the number eight that it signifies justice, for the reason that when equally divided into fours, these indicate the equilibrium of the inner and outer worlds. The symbol for eight which comes by way of the Arabs, 8, pictures clearly the flow of spiritual forces.
In the Eleusinian Mysteries the Initiates were the Wise Men, whose number was eight. On the eighth day of these Mysteries the Feast of Aesculapius was celebrated, dedicated to the physician who was canonized and became a "god," or "saint" as referred to today. It was said that he had raised a man from the dead and had also himself entered the ranks of the immortal gods.
Inasmuch as the twenty-two letters of the Hebrew alphabet represent spiritual qualities to be developed on the Path of Attainment, they may be described as marking steps or degrees in unfoldment as the aspirant cultivates the inner powers that lead to Initiation.
Like the Psalms generally, which were not all composed by the same person, the 119th Psalm consists of a collection of songs composed by various poets and singers. Some are the utterances of the young neophyte making his dedication to the Path. Others are composed by those who have gone farther on the Way of Holiness and express their joy in the larger vistas of Truth that open up before them. Still others voice lamentation over failures and errors, set over against songs of thanksgiving for spiritual illumination and songs invoking protection in times of trial and suffering.
The Psalm as such contains only the praises, the prayers and the lamentations uttered by the aspirant struggling on the straight and narrow way which leads to Initiation and the ultimate Liberation. Other meanings must be deciphered kabbalistically.
A careful and meditative study of the Hebrew letter, together with the twenty-two Major Arcana of the Tarot and the songs which comprise the 119th Psalm, will prove deeply rewarding. To facilitate this comparative study we give here a diagram showing the twenty-two letters, their keywords, and their numbers. Remember that in this study we are dealing with what the Magi of Palestine termed "letters of light." Each letter has its own unique meaning and quality, its own spiritual keynote or tonal pattern — for every verse of the sacred texts was formed for chanting — and when the keynote is sounded it calls forth the vibration of a mighty spiritual Hierarch. In meditation the neophyte experiences these keynotes of cosmic vibration one by one, moment by moment, in terms of time and space; but one day, as he learns to rise into the higher spheres of meditation, he will experience them collectively and simultaneously, the Music of the Spheres known to the Cosmic Consciousness wherein man is One with God, and where God is All and in all.
Thus Christian Ginsberg comments that "some of the most distinguished Jewish doctors in the days of Christ, and afterwards, claimed an attainment of superhuman knowledge, communicated to them by a voice from heaven or by Elias (Elijah) the prophet."
In the 119th Psalm we find the corresponding brief key statements:
Aleph, as stated previously, denotes the power of self-control, the first lesson to be learned by an aspirant. The Psalm indicates that self-control is the law of the Lord, "Blessed are they that keep his testimonies and that seek him with the whole heart."
Beth stands for the purification and exaltation of love, "Thy word have I hid in mine heart, that I might not sin against thee
In Gimel is heard the prayer of the newly awakened one, "Open thou mine eyes, that I may behold wondrous things out of thy law."
Daleth sings the song of true humility, "My soul cleaveth unto the dust; quicken thou me according to thy word."
He, as the force of regeneration, inspires the prayer that every neophyte learns to voice, "Turn thou my reproach (causation) which I fear, for thy judgments are good."
Vau, symbolizing balance or equilibirum (harmony with cosmic law), has its prayer, "So shall I keep thy law continually for ever and ever. And I will walk at liberty (the body no longer a prison house), for I seek thy precepts."
Zain represents victory which is the power attained by mastery of the lower self, "Thy statutes have been my song in the house of my pilgrimage."
Cheth or Heth, indicative of oneness with spirit after the new birth, is fulfilled in the prayer, "I thought on my ways,.and turned my feet unto thy testimonies."
Teth, denoting wisdom, sounds forth in the prayer, "It is food for me that I have been afflicted; that I might learn thy statues."
Yod, transmutation of generation into regeneration, lifts the Psalmist voice in song of rejoicing, "They that fear thee will be glad when they see me because I have hoped in thy word."
Kaph signifies strength through spiritual developments, "For I am become like a bottle in the smoke; yet I do not forget thy statues. "
Lamed signifies sacrifice, of which prayer is made, "They continue this day according to thine ordinances; for all are thy servants."
Mem reaches the place of mastery or Adeptship, where it lifts its voice in exhaltation, "Oh how I love thy law! It is my meditation all the day."
For Nun the psalmist sings of individualization, "Thy testimonies have I taken for an heritage for ever, for they are the rejoicing of my heart."
Samekh stands for the Path leading to Initiation by overcoming temptation, whereon the aspirant prays, "Thou art my hiding-place and my shield; I hope in thy word."
Ayin or Oin is the beginning of spiritualized consciousness, when the neophyte can say, "Therefore I love thy commandments above gold; yea, above fine gold."
Pe is intuitive knowing that heralds immortality. When the seeker unfolds this faculty he declares, "Thy testimonies are wonderful; therefore doth my soul keep them."
Tzaddi is indicative of elevation, and the prayer for this attainment is, "The righteousness of thy testimonies is everlasting; therefore doth my soul keep them."
Quoph or Koph is the prodigal son after his return unto his Father's house. He can then pray in all earnestness, "Thou art near, 0 Lord; and all thy commandments are truth."
Resh ends the struggle for self-mastery when, from tile heights of transfiguration, the illurnined one cries, "Thy word is true from the beginning; and every one of thy righteous judgments endureth forever."
Schin is tile bearer of glad tidings, voiced in the words, "Great peace have they which love thy law: and nothing shall offend them."
In Tav or Tau the seeker is still bound to the cross of matter but is uttering unceasingly, "Let my cry come near before thee, 0 Lord; give me understanding according to thy words."
1. 
Aleph (A or silent): The Christed Man: the Magus
2. 
Beth (B): Purity: the High Priestess of Isis
3. 
Gimel (G): Wisdom of Nature: the Empress
4. 
Daleth (D): Dedication to the Path: the Emperor
5. 
He (H, E): Self-Conquest: the High Priest of Isis,
Master of the Arcanes, the Double Feminine
6. 
Vau (V, W): Discrimination: the Two Ways
7. 
Zain (Z): Victorious Attainment: the Chariot of Osiris
8. 
Cheth (H, CH): Detachment: Divine Justice,
the Balanc,~ and the Sword
9. 
Teth (T, TH)Wisdom: the Veiled Lamp, the Teacher
10. 
Yod (Y, J, I): The Conquest of Fate:
the Sphinx and the Wheel
20. 
Kaph K KH): The Strength of Love: Self-Control,
(final K, 500) the Virgin and the Lion
30. 
Lamed (L): Selfless Sacrifice: the Hanged Man
or the Just One
40. 
Mem (M): The Law and the Kingdom Within:
(final M, 500) the Reaping Skeleton
50. 
Nun (N): Man Know Thyself: the Angel with the
(final N, 700)Gold and Silver Urns: Polarity
60. 
Samekh (S, X): The Conquest of the Spirit of Evil: Typhon
70. 
Ayin or Oin (0 or silent):
Chaos and Confusion:
the Aftermath of Wrong-Doing:
the Lightening-Struck Pyramid
80. 
Pe or Phe (P, F) Lemniscate Currents, Stabilized:
(final P, 800) the Star of the Magi, Truth
90. 
Tzaddi (Tz, Ts): The Two Paths: the Black and
(Final Tz, 900) White Pyramids: the Enneads
100. 
Koph or Quoph (K, Q): Polarity Attained:
the Mystic Marriage
200. 
Resh (R): Rebirth: the Raising of the Dead
300. 
Schin (S, SH): The Goal Supreme: the Crown of
the Magi, the Lotus Wreath and Harp of God
400. 
Tau or Tav (T, TH) Consummation and New Beginnings:
the Crocodile and the Fool
1000. "Many": A tribe, a people, a Myriad
We have seen that the twenty-two letters of the Hebrew alphabet were used to denote numbers, 1 to 10 being signified by the letters Aleph to Yod; while beginning with Kaph, the eleventh letter, the numbers were taken by decans, with K as 20, L as 30, M as 40, N as 50, Samekh as 60, Ayin or Oin as 70, Pe or Phe as 80, Tzaddi as 90, Koph or Quoph as 100; after which the numeration continues in hundreds with Resh as 200, Schin as 300, and Tau as 400.
Esotericists discerned special mysteries in each new form which the letter-number took, and these meanings were included in the kabbalistic ciphers.
Note that although Kaph and Koph are both pronounced with a K sound, Koph (Q) is the number 100 whereas Kaph (K) is 20. The name Kabbalah is usually spelled in English with a K, but this K is not Kaph but Koph or Quoph, and to make this plain some kabbalists spell the word with a Q instead of a K-Qabbalah.
For still higher numbers the signification returns to the five letters which have a separate picture when they come last in a word. These are the "finals" — K, or Kaph, whose first number is 20, has a final form which denotes 500. M,Mem, whose first number is 40, has a final form which signifies 800. And Tz, or Tzaddi, whose first number is 90, as a final, signifies 900.
We find in the Old Testament a word which signifies "Many," and which is also synonymous for "tribe" and "family," which was used numerically to mean 1000. Both Babylonians and Phoenicians, who bestowed on the West its numerical system, used symbols for numbers long in advance of the Hebrews, who in early times wrote out the name of the number. The Egyptians used the lotus as a symbol for thousand, and it is said that the Egyptian lotus bears upon its stamen the interlaced triangles which are the sign of the Royal Family of David, hence of the Messiah, thus pointing to the millennial kingdom. Since in the Hebrew the word often read "many" may signify tribe or family, or a thousand, this again reveals a mystery concerning the Lily of Israel and the Messianic Kingdom.
Of the primary cycles the number 7, in all its varied relationships, refer to cycles of time and cycles of accomplishment. The human being reincarnates in cycles of seven; there are Seven Cosmic Planes, and the Seventh Cosmic Plane is divided into Seven Worlds, and these again into seven regions of sub-planes. Any reference to 7 hints of a cycle or period of growth and development. The letters of the Hebrew alphabet are divided, on this symbolism, into three septenaries, with Tau added; but in any of these cycles, when the number 7 reveals itself, we know that we are viewing a culminating phase of a cycle. On the Sabbath God rests, having completed, in the six previous Days, the Plan of Creation. The number 70 has a special significance as a cycle number because it associates with eclipse cycles.
Another kabbalistic system counts by tens. The first cycle is from Aleph to Yod, 1 to 10; the second from Kah to Resh, 20-200; with Schin and Tau, 300 and 400, added. Sometimes it is said that Tau is really a supernumerary, or that Ayin or Oin is to be taken as Zero.
In the cycles of ten each number of the decad repeats on a higher cycle the power of the corresponding number of the first or basic decad. These again return upon the centennial cycle, named in hundreds, and these in the millennial cycles, named in thousands as dealing with cosmic and world periods.
A pyramidal arrangement yields a first series of letters, Aleph to Yod (ten letters), showing forth the beginning of the Path. A second series, Kaph to Pe (seven letters), indicate further steps on the Way. A third series, Tzaddi to Schin (four letters), shadow forth the supreme attainment. In Tau, the twenty-second and last step, the aspirant is tried and proved steadfast.
— Corinne Heline
