Chapter 78

As man [the unit of Humanity] is a microcosm, so Adam Kadmon is a macrocosm, containing all the Causates of the First Cause ... as the Material Man is the end and completion of all creation, so in the Divine Man is the beginning thereof. As the inferior Adam _receives_ all things _from_ all, so the superior Adam _supplies_ all things _to_ all. As the former is the principle of _reflected_ light, so the latter is of _Direct_ Light. The former is the terminus of the Light, descending; the latter its terminus, ascending. As the Inferior man ascends from the lowest matter even to the First Cause, so the Superior Adam descends from the Simple and Infinite Act, even to the lowest and most attenuated Potence.

The Ternary is the bringing back of duality to unity.

The Ternary is the Principle of Number, because, bringing back the binary to unity, it restores to it the same quantity whereby it had departed from unity. It is the first odd number, containing in itself the first even number and the unit, which are the Father and Mother of all Numbers; and it has in itself the beginning, middle, and end.

Now, Adam Kadmon emanated from the Absolute Unity, and so is himself a unit; but he also descends and flows downward into his own Nature, and so is duality. Again, he returns to the Unity, which he hath in himself, and to The Highest, and so is the Ternary and Quaternary.

And this is why the Essential Name has four letters,--three different ones, and one of them once repeated; since the first He is the wife of the Yōd, and the second He is the wife of the Vav.

Those _media_ which manifest the First Cause, in Himself profoundly hidden, are the Sephiroth, which emanate immediately from that First Cause, and by Its Nature have produced and do control all the rest.

These Sephiroth were put forth from the One First and Simple, manifesting His Infinite Goodness. They are the mirrors of His Truth, and the analogues of His Supremest Essence, the Ideas of His Wisdom, and the representations of His will; the receptacles of His Potency, and the instruments with which He operates; the Treasury of His Felicity, the dispensers of His Benignity, the Judges of His Kingdom, and reveal His Law; and finally, the Denominations, Attributes, and Names of Him Who is above all and the Cause of all ... the ten categories, wherein all things are contained; the universal genera, which in themselves include all things, and utter them outwardly ... the Second Causes, whereby the First Cause effects, preserves, and governs all things; the rays of the Divinity, whereby all things are illumined and manifested; the Forms and Ideas and Species, out whereof all things issue forth; the Souls and Potencies, whereby essence, life, and movement are given to all things; the Standard of times, whereby all things are measured; the incorporeal Spaces which, in themselves, hold and inclose the Universe; the Supernal Monads to which all manifolds are referred, and through them to The One and Simple; and finally the Formal Perfections, flowing forth from and still connected with the One Eminent Limitless Perfection, are the Causes of all dependent Perfections, and so illuminate the elementary Intelligences, not adjoined to matter, and the intellectual Souls, and the Celestial, Elemental and Element-produced bodies.

The IDRA SUTA says:

HE, the Most Holy Hidden Eldest, separates Himself, and is ever more and more separated from all that are; nor yet does HE in very deed separate Himself; because all things cohere with Him and HE with All. HE is All that is, the Most Holy Eldest of All, the Occult by all possible occultations.

When HE takes shape, HE produces nine Lights, which shine forth from Him, from His outforming. And those Lights outshine from Him and emit flames, and go forth and spread out on every side; as from one elevated Lamp the Rays are poured forth in every direction, and these Rays thus diverging, are found to be, when one approaching has cognizance of them, but a single Lamp.

The Space in which to create is fixed by THE MOST HOLY ANCIENT, and illuminated by His inflowing, which is the Light of Wisdom, and the Beginning from which manifestation flows.

And HE is conformed in three Heads, which are but one Head; and these three are extended into Microprosopos, and from them shines out all that is.

Then this Wisdom instituted investiture with form, whereby the unmanifested and informous became manifested, putting on form; and produced a certain outflow.

When this Wisdom is thus expanded by flowing forth, then it is called "Father of Fathers," the whole Universe of Things being contained and comprehended in it. This Wisdom is the principle of all things, and in it beginning and end are found.

The Book of the Abstruse, says the _Siphra de Zeniutha_, is that which describes the equilibrium of the Balance. Before the Balance was, face did not look toward face.

And the _Commentary_ on it says: The Scales of the Balance are designated as Male and Female. In the Spiritual world Evil and Good are _in equilibrio_, and it will be restored, when of the Evil Good becomes, until all is Good. Also this other world is called the World of the Balance. For, as in the Balance are two scales, one on either side and the beam and needle between them, so too in this world of restoration, the Numerations are arranged as distinct persons. For Hakemah is on the right hand, on the side of Gedulah, and Binah on the left, on the side of Geburah; and Kether is the beam of the Balance above them in the middle. So Gedulah or Khased is on one hand, and Geburah on the other, and under these Tephareth; and Netsach is on one side, and Hōd on the other, and under these Yesōd.

The Supreme Crown, which is the Ancient Most Holy, the most Hidden of the Hidden, is fashioned, _within_ the occult Wisdom, of both sexes, Male and Female.

Hakemah, and Binah, the Mother, whom it impregnates, are quantitatively equal. Wisdom and the Mother of Intellection go forth at once and dwell together; for when the Intellectual Power emanates, the productive _Source_ of intellection is included in Him.

Before Adam Kadmon was fashioned into Male and Female, and the state of equilibrium introduced, the Father and Mother did not look each other in the face; for the Father denotes most perfect Love, and the Mother most perfect Rigor; and she averted her face.

There is no _left_ [female], says the _Idra Rabba_, in the Ancient and Hidden One; but His totality is Right [male]. The totality of things is HUA, HE, and HE is hidden on every side.

Macroprosopos [Adam Kadmon] is not so near unto us as to speak to us in the first person; but is designated in the third person, HUA, HE.

Of the letters it says:

Yōd is male, He is female, Vav is both.

In Yōd [י] are three Yōds, the upper and the lower apex, and Vav in the middle. By the upper apex is denoted the Supreme Kether; by Vav in the middle, Hakemah; and by the lower apex, Binah.

The IDRA SUTA says:

The Universe was out-formed in the form of Male and Female. Wisdom, pregnant with all that is, when it flowed and shone forth, shone altogether under the form of male and female. Hakemah is the Father, and Binah is the Mother; and so the two are in equilibrium as male and female, and for this reason, all things whatsoever are constituted in the form of male and female; _and if it were not_ so _they would not exist_.

This Principle, Hakemah, is the Generator of all things; and He and Binah conjoin, and she shines within Him. When they thus conjoin, she conceives, and the out-flow is Truth.

Yōd impregnates the letter He and begets a son; and she, thus pregnant, brings forth. The Principle called Father [the Male or Generative Principle] is comprehended in Yōd, which itself flows downward from the energy of the Absolute Holy One.

Yōd is the beginning and the end of all things that are. The stream that flows forth is the Universe of things, which always _becomes_, having no cessation. And this _becoming_ world is created by Yōd: for Yōd includes two letters. All things are included in Yōd; wherefore it is called the Father of all.

All Categories whatever go forth from Hakemah; and in it are contained all things, unmanifested; and the aggregate of all things, or the Unity _in_ which the many _are_, and _out_ of which all flow, is the Sacred Name IHUH.

In the view of the Kabalists, all individuals are _contained_ in species, and all species in genera, and all particulars in a Universal, which is an idea, abstracted from all consideration of individuals; not an _aggregate_ of individuals; but, as it were, an _Ens_, Entity or Being, ideal or intellectual, but none the less real; prior to _any_ individual, _containing_ them all, and out of which they are all in succession evolved.

If this discontents you, reflect that, supposing the theory correct, that _all_ was originally in the Deity, and that the Universe has proceeded forth from Him, and not been _created_ by Him out of nothing, the _idea_ of the Universe, existing in the Deity before its out-flow, must have been as real as the Deity Himself. The whole Human race, or Humanity, for example, then existed in the Deity, not distinguished into individuals, but as a Unit, out of which the Manifold was to flow.

Everything _actual_ must also first have been _possible_, before having actual existence; and this possibility or potentiality was to the Kabalists a real Ens. Before the evolvement of the Universe, it had to exist _potentially_, the whole of it, with all its individuals, included in a single Unity. This was the Idea or Plan of the Universe; and this had to be _formed_. It had to emanate from the Infinite Deity, and be _of_ Himself, though not His Very Self.

Geburah, Severity, the Sephirah opposite to and conjoined sexually with Gedulah, to produce Tephareth, Harmony and Beauty, is also called in the Kabalah "_Judgment_," in which term are included the ideas of _limitation_ and _conditioning_, which often seems, indeed, to be its principal sense; while Benignity is as often styled _Infinite_. Thus it is obscurely taught that in everything that is, not only the _Finite_ but also the _Infinite_ is present; and that the rigor of the stern law of limitation, by which everything below or beside the Infinite Absolute is limited, bounded, and conditioned, is tempered and modified by the _grace_, which so relaxes it that the Infinite, Unlimited, Unconditioned, is also everywhere present; and that it is thus the Spiritual and Material Natures are _in equilibrio_, Good everywhere counterbalancing Evil, Light everywhere in equilibrium with Darkness: from which again results the Universal Harmony of things. In the vacant space effected for creation, there at last remained a faint vestige or trace of Ainsophic Light, of the Light of the Substance of the Infinite. Man is thus both human and divine: and the _apparent_ antagonisms in his Nature are a real equilibrium, _if he wills it shall be so_; from which results the Harmony, not only of Life and Action, but of Virtue and Perfection.

To understand the Kabalistic idea of the Sephiroth, it must be borne in mind that they were assigned, not only to the world of Emanation, Aziluth, but also to each of the other worlds, Briah, Jezirah, and Asiah. They were not only attributes of the Unmanifested Deity, not only Himself in limitation, but His actual manifestations, or His qualities made apparent as modes; and they were also qualities of the Universal Nature--Spiritual, Mental, and Material, produced and made existent by the outflow of Himself.

In the view of the Kabalah, God and the Universe were One, and in the One General, as the type or source, were included and involved, and from it have been evolved and issued forth, the manifold and all particulars. Where, indeed, does individuality begin? Is it the Hidden Source and Spring alone that is the individual, the Unit, or is it the flowing fountain that fills the ocean, or the ocean itself, or its waves, or the drops, or the vaporous particles, that are the individuals? The Sea and the River--these are each One; but the drops of each are many. The tree is one; but its leaves are a multitude: they drop with the frosts, and fall upon his roots; but the tree still continues to grow, and new leaves come again in the Spring. Is the Human Race not the Tree, and are not individual men the leaves? How else explain the force of will and sympathy, and the dependence of one man at every instant of his life on others, except by the oneness of the race? The links that bind all created things together are the links of a single Unity, and the whole Universe is One, developing itself into the manifold.

Obtuse commentators have said that the Kabalah assigns sexual characteristics to the very Deity. There is no warrant for such an assertion, anywhere in the Sohar or in any commentary upon it. On the contrary, the whole doctrine of the Kabalah is based on the fundamental proposition, that the Very Deity is Infinite, everywhere extended, without limitation or determination, and therefore without any conformation whatever. In order to commence the process of creation, it was necessary for Him, first of all, to effect a vacant space within Himself. To this end the Deity, whose Nature is approximately expressed by describing Him as Light filling all space, formless, limitless, contracts Himself on all sides from a point within Himself, and thus effects a quasi-vacant space, in which only a vestige of His Light remains; and into this circular or spherical space He immits His Emanations, portions of His Light or Nature; and to some of these, sexual characteristics are symbolically assigned.

The Infinite first limits Himself by flowing forth in the shape of _Will_, of determination to act. This _Will_ of the Deity, or the Deity _as_ will, is _Kether_, or the _Crown_, the first Sephirah. In it are _included_ all other Emanations. This is a philosophical necessity. The Infinite does not _first_ will, and _then_, as a sequence to, or consequence of, that determination, _subsequently_ perform. To will and to act must be, with Him, not only simultaneous, but in reality _the same_ ... Nor does He, by His Omniscience, _learn_ that a particular action will be wise, and then, in consequence of being so convinced, first _determine_ to do the act, and _then_ do it. His Wisdom and His Will, also, act simultaneously; and, with Him, to decide that it was wise to create, _was_ to create. Thus His will contains in itself all the Sephiroth. This will, determining Him to the exercise of intellection, to thought, to frame the Idea of the Universe, caused the Power in Him to excite the intellectual Faculty to exercise, and _was_ that Power. Its SELF, which had flowed forth from Ainsoph as Will, now flows forth as the Generative Power to beget intellectual action in the Intellectual Faculty, or Intelligence, Binah. The _Act_ itself, the Thought, the Intellection, producing the Idea, is _Daath_; and as the text of the _Siphra de Zeniutha_ says, The Power and Faculty, the Generative and Productive, the Active and Passive, the Will and Capacity, which unite to produce that Act of reflection or Thought or Intellection, are _always_ in conjunction. As is elsewhere said in the Kabalah, both of them are _contained_ and essentially _involved_ in the result. And the Will, _as_ Wisdom or Intellectual Power, and the Capacity or Faculty, are really the Father and Mother of all that is; for to the creation of _anything_, it was absolutely necessary that The Infinite should form for Himself and _in_ Himself, an idea of what HE willed to produce or create: and, as there is no Time with Him, to _will was_ to _create_, to _plan_ was to _will_ and to _create_; and in the Idea, the Universe in potence, the universal succession or things was included. Thenceforward all was merely evolution and development.

Netsach and Hōd, the Seventh and Eighth Sephiroth, are usually called in the Kabalah, Victory and Glory. Netsach is the perfect _Success_, which, with the Deity, to Whom the Future is present, _attends_, and to His creatures is to _result_, from the plan of Equilibrium everywhere adopted by Him. It is the reconciliation of Light and Darkness, Good and Evil, Free-will and Necessity, God's omnipotence and Man's liberty; and the harmonious issue and result of all, without which the Universe would be a failure. It is the inherent Perfection of the Deity, manifested in His Idea of the Universe, and in all the departments or worlds, spiritual, mental, or material, of that Universe; but it is that Perfection regarded as the successful _result_, which it both causes or produces and _is_; the _perfection_ of the plan _being_ its _success_. It is the prevailing of Wisdom over Accident; and it, in turn, both produces and _is_ the Glory and Laudation of the Great Infinite Contriver, whose plan is thus Successful and Victorious.

From these two, which are one,--from the excellence and perfection of the Divine Nature and Wisdom, considered as Success and Glory, as the opposites of Failure and Mortification, results what the Kabalah, styling it Yesod, Foundation or Basis, characterizes as the Generative member of the Symbolical human figure by which the ten Sephiroth are represented, and from this flows Malakoth, Empire, Dominion, or Rule. Yesod is the Stability and Permanence, which would, in ordinary language, be said to _result_ from the perfection of the Idea or Intellectual Universal, out of which all particulars are evolved; from the _success_ of that scheme, and the consequent _Glory_ or Self-Satisfaction of the Deity; but which Stability and Permanence that Perfection, Success, and Glory really Is; since the Deity, infinitely Wise, and to Whom the Past, Present, and Future were and always will be one Now, and all space one HERE, had not to await the operation and evolution of His plan, as men do the result of an experiment, in order to see if it would succeed, and so to determine whether it should stand, and be stable and permanent, or fall and be temporary. Its _Perfection_ was its _Success_; His _Glory_, its _permanence_ and _stability_: and the Attributes of Permanence and Stability belong, like the others, to the Universe, material, mental, spiritual, and real, _because_ and _as_ they belong to the Infinite Himself.

This Stability and Permanence causes continuance and generates succession. It _is_ Perpetuity, and continuity without solution; and by this continuous succession, whereby out of Death comes new Life, out of dissolution and resolution comes reconstruction, Necessity and Fatality result as a consequence: that is to say, the absolute control and dominion (Malakoth) of The Infinite Deity over all that He produces, and over chance and accident; and the absolute non-existence in the Universe, in Time and in Space, of any other powers or influences than those which, proceeding from Him, are and cannot _not_ be perfectly submissive to His will. This _results_, humanly speaking; but in reality, the Perfection of the plan, which is its _success_, His _glory_, and its _stability_, IS also His Absolute Autocracy, and the utter absence of Chance, Accident, or Antagonism. And, as the Infinite Wisdom or Absolute Reason rules in the Divine Nature itself, so also it does in its Emanations, and in the worlds or systems of Spirit, Soul, and Matter; in each of which there is as little Chance or Accident or Unreasoning Fate, as in the Divine Nature unmanifested.

This is the Kabalistic theory as to each of the four worlds;--1st, of the Divine Nature, or Divinity itself, quantitatively limited and determined, but not manifested into Entities, which is the world of _Emanation_; 2d, of the first Entities, that is, of Spirits and Angels, which is the world of _Creation_; 3d, of the first _forms_; souls, or psychical natures, which is the world of _Formation_ or _Fashioning_; and, 4th, of Matter and Bodies, which is the world of _Fabrication_, or, as it were, of manufacture. In each of these the Deity is _present, as, in_, and _through_ the Ten Sephiroth. First of these, in each, is Kether, the Crown, ring, or circlet, the HEAD. Next, _in_ that Head, as the two Hemispheres of the Brain, are Hakemah and Binah, and their result and progeny, Daath. These three are found also in the Spiritual world, and are universals in the psychical and material world, producing the lower Sephiroth. Then follow, in perfect Equilibrium, Law and Equity, Justice and Mercy, the Divine Infinite Nature and the Human Finite Nature, Good and Evil, Light and Darkness, Benignity and Severity, the Male and the Female again, as Hakerrah and Binah are, mutually tempering each other, and by their intimate union producing the other Sephiroth.

The whole Universe, and all the succession of entities and events were present to The Infinite, before any act of creation; and His Benignity and Leniency, tempering and qualifying the law of rigorous Justice and inflexible Retribution, enabled Him to create: because, but for it, and if He could not but have administered the strict and stern law of justice, that would have compelled Him to destroy, immediately after its inception, the Universe He purposed to create, and so would have _prevented_ its creation. This Leniency, therefore, was, as it were, the very essence and quintessence of the Permanence and Stability of the plan of Creation, and part of the Very Nature of the Deity. The Kabalah, therefore, designates it as _Light_ and _Whiteness_, by which the Very Substance of Deity is symbolized. With this agree Paul's ideas as to Law and Grace; for Paul had studied the Kabalah at the feet of Gamaliel the Rabbi.

With this Benignity, the Autocracy of the dominion and control of the Deity is imbued and interpenetrated. The former, _poured_, as it were, into the latter, is an integral and essential _part_ of it, and causes it to give birth to the succession and continuance of the Universe. For Malakoth, in the Kabalah, is _female_, and the matrix or womb out of which all creation is born.

¤_The Sephiroth may be arranged as on page 770._

The Kabalah is the primitive tradition, and its entirety rests on the single dogma of Magism, "the visible is for us the proportional measure of the invisible." The Ancients, observing that equilibrium is in physics the universal law, and that it results from the apparent opposition of two forces, concluded from the physical to the metaphysical equilibrium, and thought that in God, that is to say, in the first living and active cause, two properties necessary to each other, should be recognized; stability and movement, necessity and liberty, order dictated by reason and the self-rule of Supreme Will, Justice, and Love, and consequently Severity and Grace, Mercy or Benignity.

The idea of equilibrium among all the impersonations; of the male on one side, and the female on the other, with the Supreme Will, which _is_ also the Absolute Reason, above each two, holding the balance, is, according to the Kabalah, the foundation of all religions and all sciences, the primary and immutable idea of things. The Sephiroth are a triple triangle and a circle, the idea of the Ternary explained by the balance and multiplied by itself in the