The influence of the Cabala on the Golden Dawn and those who are influenced by that school is fundamental to the influence of Cabala in Western occultism.
In such a study Regardie's edited volume of the Golden Dawn documents and
rituals is fundamental. Also very valuable is Regardie's Tree of
Life and Dion Fortune's Mystical Kabbalah.Aleister Crowley's engagement with the Kabbalah can be traced though his autobraphy and other works,such as, I expxct,Liber 777.One can follow on from there to his influence on occult schools such as the OTO.Cabala has also been influential in Wicca.
Particularly interesting in the development of the Kabbalah in Western esotericism is Fortune's characterisation of Kabbalah as the Yoga of the West in her Mystical Kabbalah,I think,in relation to her effort,which can be read in relation to the development of Western occultism after Blavatsky,to develop an esoteric culture rooted in the pre-20 century Western esoteric tradition -Alchemy and other streams- but also ,paradoxically,drawing from ancient Egypt,as the Golden Dawn,Regardie and Crowley do so successfully.
An interesting contrast here is the attitude of Jewish scholars, from the pioneering work Gershon Scholem onwards, to the development of the Cabala in Western esotericism.I have not read their works in detail but the few I have seen,particularly Joseph Dan,Scholem's disciple,seem,like Scholem did in Major Trends in Jewish Mysticism,to write about Cabala without paying attention to what I would describe as a realization of the possibilities of the Cabala in a context different from its origins.
A more balanced approach to non-Jewish Cabala seems to emerge in the perspectives of Moshe Idel.
One can observe a rebellion against the High Magic tradition represented by the adaptation of Cabala in relation to ceremonial magic by Crowley's generation in such contexts as that of Chaos Magic,as in the work of Mark Dunn at http://www.goetia-girls.com/.
toyin
