CONCERNING THE SUPERNAL MAN.
1059. RABBI SCHIMEON spake, and said: Let
us behold. The superiors are below, and the inferiors are above. 1
1060. The superiors are below. That is the form
of the Man which is the Universal Superior Conformation.
1061. We have learned this which is
written, 1 "And the just man is the foundation,
ISVD, Yesod, of the world," Prov. x. 25, because He comprehendeth the
Hexad in one enumeration. 1
1062. And this is that which is written, Cant.
v. 15: "His legs are as columns, ShSh, Shesh, of the Number Six." 2
1063. We have learned in the "Book of Concealed
Mystery" that in man are comprehended the Superior Crowns in general and in
special; and that in man are comprehended the Inferior Crowns in special and
1064. The Superior Crowns in general (are
comprehended in) the figure of all those conformations, as hath been
1065. (The Superior Crowns) in special (are
comprehended) in the fingers of the hands, which are ChMSh KNGD ChMSh,
Chamesh Ke-Neged Chamesh, Five over against (or opposed to, or chief
above) Five. 3
1066. The Inferior Crowns (are comprehended
in) the toes of the feet, which are special and general.
1067. For the body is not seen with them,
seeing they are extraneous to the body. And therefore they
are not in the body, seeing the body hath
receded from them.
1068. For if so, what is this, Zach. xiv. 4:
"And His feet shall stand in that day?" Truly the feet of the body, the Lords
of Judgments to exercise vengeance.
1069. And they are called the Lords of the
Feet; and certain of them are powerful, and the Lords of the Judgments, who
are below, adhere unto the inferior crowns.
1070. We have learned that all those superior
conformations which are in the Holy Body, in the Male and in the Female, which
(arrangement of Male and Female) is the proper ordering (of the Form)
of the man, are deduced from themselves by turns, and that by turns they
adhere each to its (order of deviation): and that by turns they flow
down into themselves (i.e., the duplicate Male and Female join).
1071. Like as the blood floweth through the
passages of the veins--now through one, now through another; now hither, now
thither; from one place into another place.
1072. And those interior portions of the Body
bind themselves together by turns until all the worlds are illuminated, and
receive benediction because of them.
1073. We have learned that all those Crowns
which are not comprehended in the Body are all far distant and impure, and
pollute whom they are permitted--whosoever, namely, cometh near unto them so
that he may learn anything from them.
1074. 1 This have
we learned. Wherefore, then, is there so great a desire for them among the
Disciples of Wisdom? For no other reason than that they (the Crowns which are
impure) should approach that Holy Body, and that thus perchance through them
(the Disciples of Wisdom) they (the impure Crowns) may seek to be comprehended
in that Body.
1075. But if thou sayest that if it be so,
surely the Holy Angels also are not included in the comprehension of the Body.
1076. Most assuredly it is not so in the least.
For if, He being absent from them, there were Holy Ones without the
conformative arrangement of the Body, surely (He being absent from them)
they could neither (continue to) be holy, nor to subsist.
1077. And nevertheless it is written, Dan. x.
6: "And his body like as ThRShISh, Tarshish;" also, Ezek. x. 12: "And
their backs full of eyes;" also, Dan. ix. 21: "The man Gabriel." All these
passages refer to the analogy of the Man.
1078. Those being accepted which exist not in
the ordered arrangement of the Body; for those are impure, and pollute
him--namely, whosoever shall approach unto them.
1079. Also, we have learned that these are
found to proceed from the spirit of the left side, which is not mitigated in
human form; and they have gone out from the ordered arrangement of the Holy
Body, neither do they adhere unto it.
1080. And therefore are they all impure, and
they wander to and fro, and fly through the world.
1081. And they are entered into the mouth of
the Great Abyss, so that they may adhere unto that former judgment which had
gone forth from the ordered arrangement of the Body, and which is called the
1082. And they wander to and fro, and fly up
and down, through the whole world, being carried abroad hither and thither;
and they adhere not in the Syntagma of the Body.
1083. And therefore are they without, and
impure, among all the hosts above and below; like as it is written, Lev. xiii.
46: "And his habitation shall be without the camp."
1084. But from the Spirit which is called Abel,
which hath been more mitigated in the Syntagma of the Holy Body, others go
forth who have been more mitigated, and can adhere unto the body, but cannot
completely be inherent within it.
1085. They all hang in the air, and go forth
from this genus of those Impure Ones, and bear whatsoever may be said above
and below; and concerning them they have knowledge who have spoken concerning
1086. Also, this is the tradition in the
"Book of Concealed Mystery." When the Syntagma of the Supernal Man had been
mitigated as to the Holy Body, in Male and Female form, these two were
conjoined together again for the third time. 1
1087. And the temperation of all things
proceeded therefrom, and the superior and inferior worlds were mitigated.
1088. And thenceforth the superior and
inferior worlds are bound together under the form of the Holy Body, and the
worlds are associated together, and cohere together, and have been made one
1089. And since all things are one Body, the
Schechinah Superior, the Schechinah Inferior--that Holy One, may His be
blessed above! that Holy One, may He be blessed below!--hence is His Spirit
drawn forth, and She entereth into the One Body, and in all things there
appeareth nothing but the Unity.
1090. QDVSh, QDVSh, QDVSh, IHVH TzBAVTh;
Qadosh, Qadosh, Qadosh, Yod He Vau He Tzabaoth; Holy, holy, holy,
Tetragrammaton of the Hosts! the whole earth is full of Thy glory, for all
things are Thy One Body.
1091. We have learned that because the one hath
been tempered by the other, hence it is
written, Cant. i. 11: "We will make thee borders of gold with studs of
silver." For judgment and mercy are connected together (otherwise, judgment is
tempered through mercy), and She is mitigated by Him.
1092. And therefore She ascendeth not without
Him, like as with the palms; one sex ariseth not without the other.
1093. And therefore have we learned by
tradition that if any one in this world cutteth himself off from the race of
mankind, he hereafter, when he quitteth this world, shall not enter into the
Syntagma of mankind, which is called the Holy Body; but (shall enter)
among those who are not called mankind, so that he shall go forth from the
Syntagma of the Body.
1094. We have learned in exotic tradition that
this is the sense of "We will make the borders of gold with studs of silver"
(Cant. i. 11), that judgment is mitigated through mercy, so that there can be
no judgment in which mercy is not found.
1095. And therefore it is written, ibid.
10: "Thy cheeks are beautiful in their outlines, and thy neck in pearls."
1096. "In outlines (or borders)," as it is
written: "He will make thee borders of gold."
1097. "In pearls," answering to that which is
written "With studs of silver."
1098. "Thy neck" involveth the perfection of
the Woman. This is found to be the habitation of the Sanctuary above, but the
1099. And all this is after that She is
mitigated through the Male, and They twain are become one being, even the
Syntagma of Truth.
1100. What is this Truth? Wherein is found all
1101. Thus have we learned. If any one be
called Adam, and his soul (Neschamah) goeth from him, and he
dieth, it is forbidden to leave him in his
abode so that he should abide upon the earth.
1102. On account of the honour of that Body
wherein no corruption can appear.
1103. For it is written, Ps. xlix. 13: "Man (Adam)
shall not abide in honour;" that is, Adam, who is more worthy that all honour,
shall not abide.
1104. Wherefore? Because if it were thus, he
would be like unto the beasts (BHMVTh, Behemoth) which perish.
1105. In what manner is it with the beast? He
is not in the race of Adam, neither is he able to receive the Holy Spirit (RVChA
QDIShA), for thus also would he be like unto the beast were his body without
the Spirit, when at the same time that body (of his), which is the most
honourable of all (bodies, seeing it is the image of the Supernal), is
not meet to be associated with those things which are ignominious.
1106. Also we have learned in the "Book of
Concealed Mystery," that were any one permitted to remain in such (image of
the) Holy Body, and yet without the Spirit (Ruacha), there would be
a void in the Body of the World.
1107. For assuredly, therefore, it could not be
permitted unto him that he should abide in the holy place, in that earth
wherein justice abideth. (Otherwise: Under the command of the Holy Crown,
Kether, of the King, Microprosopus, in the earth, concerning which
it is written, Isa. i. 21, "Justice abideth in Her.")
1108. 1 Since that
venerable Body is the Form of the King; but if it were thus permitted to
remain, then it would be counted as one of the beasts. (Otherwise: Since this
venerable Body is called the Form of the King, and if it were thus left
abiding, it would be like as the
beast.) Therefore is it said, "Like unto the
beasts which perish."
1109. We have learned this which is
written, Gen. vi. 2: "And the sons of the Elohim beheld the daughters of
Adam." These (sons of the Elohim) are they who were withdrawn, and who
fell into the mouth of the Great Abyss. 1
1110. "The daughters of Adam." (Here it is
to be. noted that it is written HADM, Ha-Adam, the initial being demonstrative
and emphatic, signifying) of that especial Adam.
1111. And it is written: "And they came in unto
them . . . the same were mighty men, who were from the Earth," &c. From that
place, namely, which is called the earth, like as the tradition is concerning
the phrase IMI OVLM, Yemi Olahm, the day of the world.
1112. The impurities 2
of the Name. From them have gone forth the Spirits, RVChIN, Ruachin,
and the Demons, ShDIN, Shedin, into the world, so that they may adhere
unto the wicked.
1113. "There were HNPILIM, Ha-Nephilim,
Giants, BARTz, Be-Aretz, in the earth;" for the restraining of those
who were left, who existed not in the earth.
1114. Those giants are OZA, Auza, and
OZAL, Auzael, who were in the earth, the sons of the Elohim were not in
the earth. And this is an Arcanum, and all these things are said.
1115. It is written, Gen. vi. 6: "And it
repented Tetragrammaton that He had formed Adam in the earth;" i.e.,
for the restriction of the Supernal Adam, who is not in the earth.
1116. "And it repented Tetragrammaton;" this is
said concerning Microprosopus.
1117. "And He was grieved about His heart;" it
not written, VIOTzB, Va-Yautzeb, and He
affected with grief; but VIThOTzB, Va-Yethautzeb, and He was touched
with grief; i.e., He was affected with grief from whom the matter depended,
for the restriction of Him who was not touched with grid.
1118. "About His heart." It is not written,
"within His heart," but "about His heart like as when any man is afflicted
with grief, and mourneth before his Lord; for herein it is referred unto the
heart of all hearts.
1119. And Tetragrammaton said: "I will destroy
the Adam whom I have created, from off the face of HADMH, Ha-Adamah,
the Earth," &c., for the restriction 1 of the
Adam, who is supernal.
1120. And if thou sayest that the Inferior Adam
is alone to be understood, it is to be known that these cannot altogether be
opposed, seeing that the one existeth not without the other.
1121. And unless Chokmah, Wisdom, could
be hidden from all, all things could be conformed like as from the beginning.
1122. Hence it is said, Prov. viii. 12: "ANI
ChKMH, Ani Chokmah, I, Wisdom, have dwelt with Prudence;" read it not
ShKNThI, Shekenethi, I have dwelt; but ShIKNTnI, Shikeneth-i, My
Shechinah or my Presence.
1123. And unless Adam were thus, the world
could not consist; like as it is written, Prov. iii. 19: "Tetragrammaton in
Chokmah hath founded the earth, IHVH BChKMH ISD ARTz, Tetragrammaton Bo-Chokmah
1124. Also it is written, Gen. vi. 8: "And Noah
found grace in the eyes of Tetragrammaton."
1125. Also we have learned that all brains
depend from this brain (supernal).
1126. And Chokmah, Wisdom, also is a
general name, but this concealed Wisdom corroborateth and conformeth
the form of the Man, so that He may abide in
1127. Like as it is written, Eccl. vii. 19:
"Wisdom is a strength to a wise man more than ten rulers which are in a city;"
which (ten) are the integral conformation of the man.
1128. Adam, truly, is the interior
conformation, wherein consisteth the RVCh, Ruach, Spirit; like as it is said,
1 Sam. xvi. 6: "Because Adam seeth according to the eyes, but Tetragrammaton
seeth according to the heart," which is within the interior parts.
1129. And in that formation appeareth the true
perfection of all things, which existeth above the Throne. Like as it is
written: "And the appearance as the likeness of Adam upon it from above"
(Ezek. 1. 26).
1130. Also it is written, Dan. vii. 13: "And,
behold, there came with the clouds of heaven one like unto a son of man, and
even unto the Ancient of Days he came, and they made Him approach unto Him."
Which is equivalent to the great magical precept of Hermes Trismegistus, in
the second clause of the Smaragdine Tablet: "That which is
below is like that which is above, and that which is above is like that which
is below, for the performance of the miracles of the one substance."
243:1 It is
not at first sight clear what is meant by this statement. But if we examine
the passage closely, we shall see that the "just man" is taken for
Microprosopus, who is the son, the "form of the man"; "comprehending the Hexad,"
because he is composed of the six Sephiroth--Chesed, Geburah,
Tiphereth, Netzach, Hod, and Yesod.
ordinary translation of this passage is: "His legs are as pillars of marble."
ShSh may he translated either "marble" or "the Number Six," according to the
Compare "Sepher Yetzirah," ch. i. § 3: "Ten are the restricting numerations (Sephiroth).
The Number Ten (is that of the) fingers--Five as chief above (or over against,
or opposed to) Five, ChMSh KNGD ChMSh, and the pure Unity enthroned in Her
strength in the Word of Renewal. and in the Word of Might."
section apparently intends to inculcate the doctrine that it is the duty of
the righteous to endeavour to improve not only the ungodly but even the demons
their first conjunction produced Qain, the severe and evil judgment; their
second, Abel, the milder and weaker form whom Qain absorbs; but their third
produces Seth, the equilibrium of the supernal and inferiors.
they twain shall be one flesh."
sections are going on the idea of the Body remaining alive when the Divine
Spirit has been withdrawn therefrom; that is, were it possible for it to be
ante. § 1048
Von Rosenroth translates this word ANShI, Aneshi; Viri, "men;" but I
think "impurities" preferable.
Chapter XLV: Conclusion