The Kabbalah has been variously described as an unwritten or oral tradition, as the esoteric doctrine of the Jewish religion and as the hidden wisdom of or theosophy [a study of God] of the Hebrew Rabbis of the Middle Ages, who obtained it from the older secret doctrines concerning divine truths and cosmogony.
The Hebrew word [Kabbalah] is derived from the root GBL, “to receive”. Included in the meaning of the word, therefore, is the practice of transmitting esoteric knowledge by word of mouth. On examination, the Kabbalah proves to be a system of theosophy which claims to be of celestial origin and to have reached the early Hebrew patriarchs through the ministry of the angels. King David and King Solomon are said to have been initiated into the Kabbalah, and Rabbi Simeon Ben Jochai daringly took the step of writing a portion of the teachings down at the time of the destruction of the second Temple. His son, Rabbi Eleazar, his secretary and his disciples gathered together his treatises and from them composed the Zohar, meaning “Splendour”, which is the literary source of Kabbalism.
The Angelic Hosts occupy an important place in the cosmogonical scheme of the Kabbalah. Ten Orders are associated with the ten Sephiras, which constitute the kabbalistic Tree of Life. They are regarded as Emanations of Deity, each Sephira representing a number, a group of exalted ideas, titles and attributes, and a hierarchy of spiritual beings outside of humanity. Each Sephira has a fourfold nature according to its association with each of the four worlds of the Kabbalist.
1. Atziluth – the Archetypal World, or World of Emanations, the Divine World. Here, the Sephiras manifest through ten different aspects represented by the ten holy names of God in the Hebrew Scriptures.
2. Briah – the World of Creation, also called Khorsis, the world of Thrones. Here the Sephiras manifest through the ten Archangels.
3. Yetzirah – the World of Formation and of Angels. Here the Sephiras manifest through the Choirs or Hosts of the Angels.
4. Assiah – the World of Action, the world of Matter. Here, and especially on the physical plane, they are associated with the physical planets and the subtle elements of which they are said to be composed.
At the head of each hierarchy of spiritual Intelligences is a Named Archangel, under whom are gradations of angels who perform significant functions in the emanation, formation, preservation and transformation of a universe.
The Christian religion, which contains much Kabbalistic thought, teaches that there are nine orders of angels called severally:
1. Archangels – and
2. Angels – are send as messengers in matters of high importance, as was Gabriel and Rapheal.
3. Thrones – they contemplate the glory and equity of the divine judgments and teach men to rule with justice.
4. Dominations – are supposed to regulate the activities and the duties of the angels.
5. Principalities – preside over people and provinces and serve as angelic rulers of the nations of the world.
6. Virtues – have the gift of working miracles,
7. Powers – are a check in evil spirits.
8. Cherubim – excel in the splendour of knowledge and so enlighten mankind with wisdom.
9. Seraphim – they, being most ardent in divine love, inspire mankind with love.
In nearly all the Biblical accounts of men’s visions of God, He is described as transcendent in glory and surrounded by countless multitudes of His angels.
Kabbalism, whilst naming them differently, gives to these beings their due place and certain additional functions. In common with other cosmogonies, it postulates the existence of an Absolute as the basis of everything. This is regarded as negative existence or no-thing and has been described as an illimitable or unlimited abyss of glory. This negative existence has three veils which are called:
1. AIN – meaning the negatively existent.
2. AIN SOPH – the limitless without form, being or likeness with anything else.
3. AIN SOPH AUR – the limitless light which concentrates into the first and highest Sephira of the Sephirothal Tree called Kether, the Crown.
The nine letters, AIN SOP AUR, are said to shadow forth the nine Sephiras as hidden ideas or seed-thoughts which, when manifestation begins, are represented by archangelic Beings or Gods. In the description of this process, the Limitless Ocean of Light is said to concentrate a centre, which is the first Sephiram, the Crown, which in turn gives birth to the nine others, the last or tenth being called Malmuth, the Kingdom, meaning “all Nature manifested”. Together the ten Sephiras represent the emanation and development of the powers and attributes of Deity. Each number is an outward symbol for inner creative forces and processes and their personifications as Archangels or Builders of the universe. Some of these are male and some female, or rather of positive and negative potencies, Deity having conformed Itself thus in order that it could create. Man, being made in the image of Deity, is male and female also.
The ten Sephiras are:
The first Sephira is Number One, the Monad of Pythagoras. It is called Kether, the Crown, and also the Ancient of the ancient Ones, the Ancient of Days, [Sanat Kumara, the planetary Logos-AAB books], the primordial Point, the White Head, the Inscrutable Height and the vast Countenance or Macroposopus. In its highest and abstract aspect it is in association with Adam Kadmon [the Heavenly Man] – a collective name – who is a synthesis of the whole Sephirothal Tree, the Archetype of all creation and all humanity, and the first Adam of Genesis. He is also called Seir Anpin, “Son of the Concealed Father”, and so in tis highest must be regarded as the Logos, the Christos of the Fourth Gospel.
Since one cannot create alone. Kether is said to vibrate across the field of manifestation or to reflect itself in matter to produce a feminine or dyad, from which in turn all creation and all beings emanate, having been hitherto contained within Kether. The Archangel Head of the Associated hierarchy of angels is severally named Metatron, Prince of Faces or “beside [or beyond] the Throne”, Angel of the Presence, World Prince, El Shaddai, the Omnipotent and Almighty One, the Messenger and Shekinah, also associated with the cloud of glory which rested on the Mercy Seat upon the Ark of the Covenant within the Holy of Holies. Shekinah is also regarded as identical with AIN SOPH AUR, the veil of AIN SOPH, pro-cosmic Substance or virgin Space, the Mulaprakriti or Parabrahmic root of Hinduism.
The Order of angels is the Chaioth Ha-Qadesh, “Holy Living Creatures”. They are associated with the Kerubim, are pictured as sphinxes and regarded as Governors of the four elements in their highest sublimation. They would seem to correspond to the Lipika, the Celestial recorders or “Scribes”, the Agents of Karma of Hinduism. The hierarchy is concerned with the initiation of the whirling motions by means of which primordial atoms or “holes in space” are formed, presumably using the force which in Tibetan is called Fahat, the essence of cosmic electricity, the ever-present electrical energy and ceaseless formative and destructive power in the universe, the universal propelling, vital force, the primum mobile, whose symbol is the swastika. In Kether are thus said to be the “beginnings of the Whirls”, the first stirrings of the divine creative Essence. One of the chief duties of the members of this Angelic Hierarchy is to receive this Essence in Kether and carry it to the succeeding hierarchy of the Auphanim or “Wheels”, associated with the second Sephira.
Kether produces the othernine Sephiras, the second being Chokmah, Wisdom, a masculine potency or Father reflected from Kether. Chokmah is the second Adam, from whom is produced Eve, and is associated with Microposopus ,the nine lesser spheres, the lesser Countenance or expression. The Archangel Head of the Angelic Hierarchy is Ratziel, “the Herald of Deity”, “the Delight of God”. The Order of angels is the Auphanim or “wheels”, so-called reference to the vortex, whirlwind or whirlpool-produsing action of the premum mobile [the first moved. From this Order are said to be drawn the Angels of the Planets, who are described in the First Chapter of Ezekiel. The planetary correspondence is with the Zodiac and in some systems, Uranus.
The third Sephira is a feminine, passive potency called Binah, Intelligence, the Understanding, co-equal and contemporaneous with Chokmah, to whom she is as Eve, the Mother Supwernal. Binah is also called Ama, Eternal, combined with Ab, Father, for the maintenance of rthe univerce in order. She is sometimes called the Great Sea and, kabbalistically, the two Powers weave the veb of the universe. The Archangel Head is Tzaphqiel, “He who beholds God”, or “contemplation of God”. The Order of Angels is the Arelim, “the Mighty Ones”, the Thrones of Christian angelology. The number Two as a principle is like two straight lines which can never enclose a space, and is therefore powerless till number Three formes a Primary triangle. This Binah does, and makes evident the supernal, but not the material, active Trinity. This upper Triad remains in the Archetypal World, whist the seven Sephiras which follow create, sustain and transform the manifested material World. The planet associated with Binah is Saturn.
The union of Chokmah and Binah, Wisdom and Understanding, produces Supernal Knowledge, called Daath, in Kabbalism. Daath itself is not regarded aas a Sephira, but is included in some diagrams of the Sephirothal Tree, in which it is placed between Chokmah and Binah.
An active dyad now exists in Chokmah and Binah. Their union produced Chesed, a masculine or active potency. Chesed is Mercy or Love and is also called Gedulah, greatness or Magnificence. The Arcangel Head is Tzadquel, “Justice of God”, “Righteousness of God”. The order of angels is the Chasmalim or ‘Scintillating Flames”, or Brilliant Ones”. They are the Dominations of Christian angelology and are regarded as angels of light. The Planet is Jupitor.
From Four or Cheses emanates the feminine, passive fifth potency, Geburah, Severity, Strength, Fortitude Justice. This Sephira is also called Pachad, Fear. The Archangel Head is Khamael, ‘the Right Hand of God”, and is sometimes called the Punishing Angel. The Order of the angels is the Seraphim, known in Christian angelology as Powers. They are described in Isaiah VI. 1-3:
The Hebrew name of the Seraphim is translated “Serpents”, and as this is related to the verbal root ShRP, “to burn up”, it may be assumed that these are the Fiery Serpents associated with the creative fire and processes in both Nature and man. The Planet is Mars.
From Chesed [masculine] and Geburah [feminine] emanates the sixth and uniting Sephira, Tiphereth, beauty or Mildness, the heart and centre of the Sephirothal Tree. This is said to be the place allotted by the Isrealites to the Messiah and by the early Christians to the Christ. The Archangel Head is Michael, “who is like unto God”. The Order of angels is the Malachim, meaning “Kings” and known in Christianity as Virtues, Another system places Raphael here, and Michael in the eighth Sephira. The “planet” is the Sun.
In terms of planes of Nature and levels of human consciousness, Tiphereth marks both a boundary and a place of union between the Divine and the human, the Macrocosm oand the michrocosm, the Abstract and the concrete. Here is said to exist, symbolically, Paroketh, the so-called Veil of the temple both of seven-planed Nature and of seven-principled man. This Veil must be pierced by those who would ascend in consciousness the middle pillar of the Tree of Life, liberate themselves from the purely human delusion of separated self-hood which must be “crucified” and enter into realisation of unity with the One Great Self of All. Thereafter the occult forces of the abstract or formless worlds and their angelic directors may be invoked both to quicken human evolution by arousing the hidden forces in the force-centres in the personal nature and body of man and to assist in various kinds of occult work.
By the union of Geburah or Severity, Justice and Chesed or Mercy, Beauty, Harmony, Clemency are produced, and the second Sephirothal trinity is complete. This sixth Sephira, Tiphereth, with the fourth, fifth, seventh, eighth and ninth, is spoken of as the Microposopus or lesser Countenance, the reflection into manifestation of Macroposopus, the nine lesser spheres or dimensions/vibrations, and its antithesis.
The seventh Sephira is Netzach, Firmness, Victory. The Archangelic Head is called Hamiel, “the Grace of God”, and the Order of angels is the Elohim, “the Gods”, also called Tsarshisim, “Brilliant Ones”, known as Principalities in Christianity. Hamiel is described in the Book of Daniel, Chapter X. 5, 6. Ther planet associated with this Sephira is Venus.
From Netzach proceeded the Feminine, passive potency, Hod, the eighth Sephira, Splendour, the God of Armies. The Archangel Head is Raphael, “Divine Physician”, the Angel of Healing, intermediary between man and God, who is assisted by a hierarchy of ministering angels known in one interpretation as the Beni Elohim, “the Sons of God”, and as Archangels in Christianity, the planet is Mercury.
Hod and Netzach together produced the ninth Sephira, Yesod, the Foundation of Basis, “the Mighty Living One”. The Archangel Head is Gabriel, “the Mighty One of God”. The order of the angels is the Kerubim, “the Holy Living Creatures”, the Angels of Christianity. Evidently an intimate connection exists between the Kerubim of the First Sephira in the supernal worlds and those of Yesod in the etheric counterpart and body of the outer, material universe. They are sometimes called Aishim or “the flames” and are olso referred to as the four angels of the subtle elements of earth, fire, water and air.
The Kerubim are associated with the constellations of Taurus, Leo, Scorpio, and Aquarius, or the Bull, the lion, the Eagle and man. Part of thei duty is said to be to gather the forces of Nature on the astral plane and poer them into the Kingdom of Earth, Malkuth, and to control them in all their complex manifestations. They are also regarded as agents of the Lipika or Recorders, the Lords of Karma and Regents of the four quarters of the universe. The planet is the moon. Netzach, Hod and Yesod together complete the third Trinity in the Sephirothal tree.
From the ninth Sephira came the tenth and last, completing the decade of the numbers. It is called Malkuth, the Kingdom of Earth, all the numbers, and also the Queen, Matrona, the Inferior Mother. Malkuth is sometimes called Shekinah and so would seem to represent the veil both of primordial matter and of physical nature.
Two Angels are associated with Malkuth. They are the Metatron of Kether and his brother and co-worker, Sandalphon, the kabbalistic Prince of Angels. Sandalphon, the Dark Angel, may be regarded as the densely material shakti or power of Metatron, the Bright Angel. Since the physical plane of the planet Earth is the place of trhe outworking of man’s physical karma, Sandalphon is sometimes regarded as an Angel of personal karma. Metatron, on the other hand, is associated with the Celestial Agents of Karma who are concerned with the karma of the human race as a whole.
The Archangel of our Earth in particular is said to be Auriel, “the Light of God”. The Order of Angels is the Ishim or “fires”. No single planet, unless it be the Earth, is allotted to Malkuth, which apparently includes the whole of physical Nature and is concerned with the four subtle and material elements and their use in the building and transformation of the “kingdom” of the visible universe.
Such, in part, is the Tree of Life of the Kabbalah, said to be derived from the primeval Secret Doctrine of the East. It is regarded as one of the great master symbols and keys of occult science. With the Hebrew alphabet, it is said to exemplify the principle that evolution is simple or single at the source, and infinitely complex in manifestation.
This mathematical diagram sets forth a system by which man can rise to spiritual heights by manifesting in and through himself the qualities of the ten Sephiras. As he awakens in himself his inherent powers, represented in the universe by each of the ten Sephiras, and in himself physically by his nerve and glandular centres and superphysically by his chakras and their vivifying triune Serpent Fire, he enters into conscious rapport with the Orders of angels associated with each [plane] and a ultimately with their Archangelic Head or ruler. Thus attuned, he collaborates with them and they with him, in the fulfilment of the Great Work to which both angels and men are called.
This qualities of the ten Sephiras exist potentially within every man, and through his existence he gradually unfolds the whole pattern and image of Deity which ultimately is made manifest in him. Then he fulfils his destiny as enunciated by Our Lord: “Ye shall be perfect, even as your Father [your soul or spirit] which is in heaven is perfect”, and completes, as far as he himself is concerned, the Great Work.
In the diagram, the Auric Tree of life, an attempt is made to portray the microcosmic tree as it presumably exists in the aura of man. This diagram shows the areas in the subtle bodies which are vibrating in unison with the Regents of the planets and the Zodiacal Signs, each of whom have their representations in the nature, the aura and the physical body of man, thereby linking Macrocosm with microcosm.
The middle pillar of the diagram corresponds to the spinal cord and the feminie column contains Binah, Geburah and Hod would be on the right side, and the masculine pillar contains Chokmah, Chesed and Netzach on the left. These three currents of force may also refer to the threefold creative Serpent Fire in Nature and in man with its triple currents and their channels called Ida [feminine], Pingala [masculine] and Sushumna [neutral and spinal].
If the two currents of force represented by the two pillars [white in the diagram] in the front of the aura are followed over the head, where they will presumably cross, then they will travel down the back of the aura [black in the diagram] on opposite sides to make four pillars in all, with the central one in the midst.
In practical, esoteric Kabbalism these forces, chakras and correspondences with the Creative Intelligences of the universe are aroused into conscious activity by means of various forms of meditation, ritual invocations to the Gods who are addressed by their Divine Names and other Mantric titles, magical ceremonials and very potent prayers.
In occult philosophy, Deity is eternal life, Manifested in form according to numerical law in Manvantara [a world period of activity] and unmanifest in any form conceivable by the human mind in Pralaya [rest]. In one aspect, Satan is Eternal Substance, resistingly shaped into forms by the One Life during Manvantara, and remaining formless during Pralaya.
The archangels and angels in their ten Orders make manifest Eternal Life according to the “Word”. In one of their many aspects, the Inverse Sephiras [demons, to some of us] are expressions of Eternal
Substance and its inherent spirit of resistance to Life. In man, these two meet, and his Herculean task is to bring them to perfect equipoise. As Adept, he achieves this in his own nature. As Logos, he establishes it in a Solar System of his own emanation. Since man is the only being in whom spirit and matter are equally present, he becomes the battleground of the universe. Armageddon is waged within him. The spirit in him suffers continual “defeat” until the day of the development of the Higher Mind. From that time onwards, the “defeat” of matter is assured. When the light of intuition begins to shine within man, victory is in his hands. As a race he then establishes brotherhood on his planetary home. As an individual he “enters the Stream”, becoming an Initiate of the Great Mysteries, and later an Adept.
As manifested powers, both spirit and matter are septenates [having seven parts], and find expression in and through seven principles. Those of Deity are the modifications in Divine consciousness of which the seven states of matter are the material product. The seven principles of Satan, in the occult sense, are those seven planes of matter and their seven sub-planes. Neither Satan as a personal devil, an isolated embodiment of infamy [dishonour or shame], nor God as an extra-Cosmic, almighty, infinite yet personal, moral Governor, whose laws can be abrogated or modified by personal persuasion or bargaining, as assumed in the popular imagination or the theological mind, has any place in occult philosophy. There is truth in the concept of a Cosmic pair of opposites, spirit and matter, activity and inertia, construction and destruction, I-am-ness and I-am-all-ness, but their man-made images are a delusion.
Nevertheless, in their exoteric aspects, almost all religions have promulgated the idea of an Evil Being in perpetual opposition to the Supreme Deity. Popular Christianity is no exception, though, as is the case with so many of its doctrines, the Satanic form has changed with the passage of time. Dante described the Devil as a giant with three heads, coloured red, yellow and black. Milton and Goethe presented a tragic, yet heroic and even reasonable, man of the world. The Devil has also been made to wear a one-piece suit of red and to be armed with a pitchfork. Behind these popular images is a concept of Satan as a fallen angel, a once-pure spirit, continually tempting man to sin. Since evil is a negative quality, being merely the lack of good in man, and Satan is the embodiment of that evil, he cannot be regarded as a positive, existing principle. Rather does he represent the absence of the good, empty spaces in the omnipresent web of the universe upon which the great Weaver perpetually weaves, or manifests outwardly, Divine ideas.
The existence of both Devil and evil is intimately associated with the attribute of free-will in man. Within the structure of cosmic law, and apart from the irresistible evolutionary thrust, man possesses the freedom to think, plan, speak and act either in accordance with Nature’s purpose or against it. When, whether consciously or unconsciously, he operates against it, he becomes an antagonist of cosmic purpose. In consequence, he generates for himself adverse or ‘evil’ experiences and conditions of life. If he continues, he tends to become cut off from the currents of the universal Life-force, isolated, a being of death rather than of life. Some men have thus continued to exercise their freedom of action. They are the so-called black magicians, the Dark Powers, the followers of the Left Hand Path, the Lords of the Dark Force, the dread Brothers of the Shadow. Their destiny is not to be annihilated, but to sink into the condition known as Avichi, the “wave-less” the opposite pole to Nirvana to which the Adepts of the Right Hand Path attain. Ultimately, in a later cycle of manifestation, those who become highly developed embodiments of self-separateness re-embark upon the involutionary and evolutionary journey. Satan himself, if regarded as an existent being, would seem to have exercised this freedom; for at some time he have chosen a path of individualistic, self-separative motive and action.
Thus, in one respect, Satan is a personification of Ahamkara, the I-making ompulse from which arises the drlusion of self-separateness within omnipresent Spirit-Life. All evil, and in consequence all human sorrow, is said to spring from this heresy of “separateness”. In another aspect, the fabulous monster which is the Satan of popular theology may be regarded as an excuse, a scapegoat, someone to take the blame for the errors into which humanity falls whilst passing through the purely emotional and mental [especially] phases of its evolution.
The action of the Inverse Sephira, Beelzebub, “God of Flies”, Prince of Devils, may be taken as an example of the place granted in occult philosophy to some of the dark Numerations. They are regarded in general as personifications of the resistance of matter to the harmonising process which Nature must achieve in and through her son – man – before the close of Maha-Manvantara. This resistance cannot with truth be regarded as evil, since without it there could be no development and expression of latent powers. [Also our failures and disappointments of yesterday are needed to make progress tomorrow. E]
As the scarab beetle encloses the seed of its life in a ball of mud, so, it would seem, does Beelzebub, also named Lord of Scarabs, enshroud the Monads of men in material vehicles. Having performed its enclosing function, the scarab rolls the ball of mud to a sunny spot and leaves it to its own devices and to the influence of the sun. Ultimately the egg hatches and brings forth the larva which becomes the winged scarab, in its turn parent of further eggs. Beelzebub, in its esoteric meaning, may perhaps be regarded as a personification of that impulse, which the scarab shares with all Nature, to enclose life in forms, monads in bodies, and to send them forth on their cyclic journeyings or bind them to the wheel of major and minor cycles. That is probably why the scarab was sacred in Egypt; for as an insect, it habitually exhibits one of Nature’s most mysterious powers and attributes.
One order of the Inverse Sephiras, possibly the second and the third Numerations, are Intelligences who fashioned the mental, emotional and etheric-physical bodies of the first three Races of men to inhabit this earth in this world period. These Pitris, as they are called in Hinduism, also fulfilled the office of “inducting” or “luring” theMonad-Egos of those Races into the bodies which they had constructed for them. [The Inverse Sephiras work with form (and spirit/soul) in involution (into matter) while the White Sephiras work with spirit or soul in evolution (out of matter). E]
Since this materialising function appears evil from the point of view of the evolutionary arc which tend towards spiritualisation, these Intelligences are sometimes referred to as the Satanic Hierarchies.
When investigating the descent of human Egos into birth, I received evidence that a corresponding function is still performed by members of the Angelic Hosts for all human beings on the pre-natal or downward “arc” of the cycle of each successive birth, when the Ego projects a ray of its power, life and consciousness from the realms of Spiritual Intelligence in which it abides. Members of one Order of angelic Hosts assist in building the mental, emotional, etheric-physical bodies, in their murual adjustment and in the induction of human consciousness into them.
Whilst the enshrouding, burying, embodying function of certain of the Inverse Sephiras does impose temporary limitations upon the life within, it cannot truly be regarded as evil. neither can the Intelligences concerned with these processes, be regarded, with any truth, as Satanic; for descent is essential to ascent, temporary embodiment to the development of latent powers. In the Egyptian religion. The God “Khepera”, ‘he who rolls’, was the ‘father’ of the Gods and the creator of all things in heaven and earth…..self-begotten and self-born…..identified with the rising sun and new birth generally.
In Kabbalism, the Inverse Sephiras are opposite Numerations to the Superior Sephiras. They are personifications of functions apparently opposed to those which the Superior Sephiras perform. The former are on the side of matter and the latter on that of spirit, [the Holy Ghost and the Christ]. The former accentuate the guna of tamas, the latter rajas. The middle pillar in the diagram of the Sephirothal Tree represents, in one aspect, man the harmoniser, the balancer, the embodied principle of equilibrium. His office in the universe is to establish and maintain sattva.
The symbol of involution, the blazing sword with curved blade, resembling a lightning flash, is portrayed in the Tree of Life by means of a line drawn from Kether through Chokmah, Binah, Chesed, Geburah, Tiphereth, Netzach, Hod and Yesod into Malkuth. The evolutionary path, symbolised by the caduceus, the wand of Hermes, in one of its many meanings, is obtained by two lines rising from Malkuth, proceeding upwards and crossing over at each Sephira of the central pillar.
The Inverse Sephiras in their ten degrees thus answer to the decade of the Sephiroth, but in inverse ratio, as darkness and impurity increase with the descent of each degree. This position becomes apparent when the functions of the Inverse Sephiras are compared with those of their corresponding Superior Sephiras. The former are also referred to as the Lords of Unbalanced Forces, sometimes associated with “the Kings that reigned in the land of Edom, before there reigned any king over the children of Isreal”. Kabbalistically they are linked with the Qliphoth who were Intelligences or Pitris connected with the deepest phases of the process of involution or forthgoing at which, before the path of return was entered upon, a condition of unbalance or non-equilibrium between spirit and matter existed for a time. In terms of human evolution the kings of Edom referred to the Archetypal, the shadowy, non-physical, “pre-Adamite” first race of men on earth which was androgynous or created before the balance of the sexes. The equilibrated compound of spirit and matter, positive and negative, male and female came about after the separation of the sexes in the later Third Root Race.
The Orders of retrograde spirits and Arch-fiends correspond to the angels and Archangels, and are enumerated by A. E. Waite in his book The Doctrine and Literature of the Kabalah as follows:
1. THAUMIEL, the double of God, said to be two-headed and so named, because they pretend to be equal to the Supreme Crown. This is properly the title of the averse Sephira corresponding to Kether. The cortex is CATHARIEL, according to the Supplements of the Zohar. Satan and Moloch are said to be the arch-demons, but the attributions are hopelessly confused throughout, partly owing to the obscure classifications of the Zohar and the contradictions of later Kabalists.
2. CHAIGIDIEL, a term connecting with the significance of placenta, or, according to other authorities, with that of obstruction, in the sense of impediment to the heavenly influx. This averse or apposed Sephira corresponds to Chokmah. Its cortices [outer structures or lower demons] are the OGHIEL or GHOGIEL which cleave to illusory or material appearances in opposition to those of reality and wisdom. This explanation is, of course, very late. The arch-demon is said to be ADAM BELIAL, and so again is Beelzebuth. The Dukes of Esau are also connected with this number.
3. SATHARIEL, the concealment of God, meaning that this averse Sephira, unlike Binah, or Intelligence, hides the face of mercy. In the Supplements of the Zohar it is termed SHEIRIEL, from the hirsute body of ESAU. The Dukes of Esau are referred to this number, instead of to the averse correspondence of Chokmah, by the same work. LUSCFUGE is said to be the arch-demon, but this is obviously not a Kabalistic term; it is known, however, to the grimories and to some later demonologists of the Latin church.
4. GAMCHICOTH, or GOG SHEKLAH, disturber of all things, the averse correspondence of Chesed. According to the Zoharic Supplements the cortex [outer structure or lower demon] seems to be AZARIEL. The arch-demon is ASTAROTH in late Kabalism.
5. GOLAB, or burning in the sense of incendiarism, this is the averse correspondence of Geburah and the antithesis of the Seraphim or Fiery Serpents. The cortex is USIEL. The arch-demon of late Kabalism is ASMODEUS.
6. TOGARINI, wranglers [farmhands], because, according to Isaac de Loria, this averse correspondence of Tiphereth strives with the supernal Geburah. The cortices are called ZOMIEL and the arch-demon is BELAHEGOR.
7. HARAB SERAP, dispersing raven, referring to the idea that this bird drives out its young, the averse correspondence of Netzach. The cortices are the THEUMIEL and the arc-demon is BAAL CHANAN.
8. SAMAEL, or embroilment, corresponding to Hod, the supernal Victory. The cortices are THEUNIEL according to the Supplements of the Zohar, and ADRAMALEK is the name assigned to the arch-demon by late writers.
9. GAMALIEL, the obscene, in averse correspondence with Jesod, which signifies the generation of the higher order. OGIEL, which other classifications attribute to the averse correspondence of Chesed, seems to be the cortex mentioned in the Zoharic Supplements, and the arch-demon is LILITH, according to late Kabalism.
10. LILITH is, however, according to another tabulation, the averse correspondence of Malkuth, with whom later Kabalism connects NAHEMA, the demon of impurity.
Lofty Intelligences, Dhyan Chohans, the Archangels and angels of Kabbalism, direct both the Involutionary and the evolutionary processes and ensure their “success”. Those assisting on the downward arc tend to be regarded by man as Satanic. Those active on the upward arc are regarded as redemptive. Scriptural allegories present them as antagonists and man looks upon them as devilish and divine respectively. In reality, they are mutually equipoised powers working for temporary opposite objectives.
[Taken from: The Kingdom of the Gods, by Geoffrey Hodson.]