Introduction to the Spatial Qabbalah

We can use the Qabbalah as a spiritual and psychological model for human development. It also has the capability of describing the physical space in which we inhabit. The cartesian plane of 3 dimensions can be detailed and described using two verses from the Sepher Yetzirah (4:4 and 5:2), and these verses describe in detail the physical nodes of a cube using 22 axes.

Popularized by Paul Foster Case, this Cube of Space is a useful tool to understanding the Hebrew letters and their symbolic significance within the framework of Qabbalah, and the boundaries of our universe. Since as masons, we are to transverse the same road our brothers have it would be wise to examine geographically our journey around the lodge room within these Qabbalahic signposts as our guide.

We will start with the translation as provided in Aryeh Kaplan’s translation of the Sepher Yetzirah.

“Seven Doubles: BGD KPRT (נגד כפרת), Up and down, East and West, North and South, And the Holy Palace in the center and it supports them all.”

The Seven Double Letters

These seven letters Bet, Gimel, Daleth, Kof, Peh, Resh, and Tau are called the seven double letters of the Hebrew Alphabet because of their pronunciation of either hard or soft and each can describe a Sephrat (Chesed, Gevurah, Tiferet, Netzach, Hod, Yesod and Malkut). The double epitaph can also apply to their meanings which can be assigned differently based on tradition; HaGra, the pious genius from Vilinius, applies them differently than the hermetic system of Qabbalah inherited from the Golden Dawn system. We will refer to the latter system for both the spatial directions, double meanings, and associated symbology with the tarot system. Below is a chart corresponding the letters to the double meaning, direction, tarot key and planetary attribution.

Navigating the Lodge Room

As there is hardly much movement up and down in a lodge room, we can set aside Beth and Gimel, though one could spend a great deal of time contemplating the meaning of wisdom and folly and wealth and poverty described as ascending and descending the steps in the East.

In the South stands the Junior Warden, and like his view the south provides the most accurate view of the Sun during any season in the Northern Hemisphere. The direction is governed by the Sun, and entreated to this officer are the duties that the letter Resh entails: mainly the refreshment and calling to work of the lodge members. It is by the Sun we can know oneself; in fact, another meaning of Resh refers to the conscious mind or the front of the head. This is reinforced by the jewel of the Junior Warden, the Plumb, which is also known to be a stand in for the mind. From the tarot key we see a measure of enjoyment and retreat and victory achieved. The candidate is placed in the South in the first degree – looking very similar to the child depicted in the tarot key, and fertility may indicate the fostering of a new brother waiting in the candidate’s personality. It is interesting to note that the violence pantomimed in the third degree starts in the South, truly hallmarking the desolation mentioned above. As the candidate is brought around the room Clockwise, we will continue in such a direction.

West is the place of the Senior Warden in the lodge and the direction of the letter Kaph. The Senior Warden traditionally is the keeper of the jewel of the Level, the toll representing the fairness and opportunity that exists within the lodge. The Wheel of Fortune is a medieval symbol representing the circular nature of all life – those rich and poor all are moved up and down by the hands of fate. It is towards the West we depart as masons, and it should be said that the candidate’s and ultimately our fortune of morality we foster in the lodge should be passed on to those we encounter. We should also guard the West gate, not letting this wealth be trodden upon by those who would use it incorrectly and for selfish purposes.

The North is stationed by no one, and it is sometimes called the place of darkness. Peh stands perfectly for this absence of light, as it is by grace we are brought from dim black of darkness to true masonic light. As masons, we should move towards this illumination, realizing the ugliness in the unleveled desires that exist within all of humanity. The Tower is a key that sums up this notion completely, its imagery representing the Tower of Babel and the human centered wish to be great – it shows the candidate the folly in following down this dark path. We may be thrust out of the heights of our own intellect by the lighting from above and face the ruination and subsequent rebuilding of our ego.

Like the rising of the sun, the East heralds not only the opening of the day, but also the opening of the lodge. In this station we see the Worshipful Master (WM) and the letter assigned to this direction is Daleth. Associated with Venus, it must be noted that out of the lights in the sky Venus is the third most bright after the Sun and the Moon. It is upon this seat the Worship Master sits and with his gavel reminds the brethren of their duty to one each other, ensuring the peace of his lodge. The key of the Empress helps to illustrate to the candidate what a WM can bring to his lodge, a growth of creativity and crop of well grown men like the wheat fields behind her. It also is interesting to note that the beginning of the 47th problem of Euclid is completed by a square using the number 3 which is the number of the Empress. It would be remiss to not mention the curious fact that the Sun (Tipareth), The Moon (Yesod), and Venus create the first angle of a square in the Qabbalahic symbol the Tree of Life – with the WM being the hinge point on which this angle rests.

We have reached all cardinal points, but we should mention the center of the place of the Altar within the Lodge. The letter Tau holds this center, and like its Tarot key it symbolizes a cross upon which every expanse continues in infinite directions. The Key of the Universe has a figure in a swastika, a symbol connecting the fractal nature of life and the material world in which we live. The volume of sacred law on the altar is the crux of our lodge so much so that one may not open or rule the lodge without its precious pages open as a reminder that it is the guiding cross post of the candidate’s life.

Conclusion

Using these cardinal directions and the associate symbology, the eternal candidate in all of us can begin to draw in deeper lessons and insights from circumnavigating this ritual movement. We can also see the Qabbalahic nature of our ritual and practice more clearly, and possibly gain what the original creators of our ancient form had in mind when they orientated and choreographed our movements thus. Therein we can take measure of our own orientation in life and morals and make sure we examine the motion of our own life with such precision and care.