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CHAPTER XLIV.

FURTHER REMARKS CONCERNING THE SUPERNAL MAN.

1059. RABBI SCHIMEON spake, and said: Let us behold. The superiors are below, and the inferiors are above. 1

 

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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 in general.

1064. The Superior Crowns in general (are comprehended in) the figure of all those conformations, as hath been already said.

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

 

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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.

 

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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 Inferior Qain.

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."

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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 them.

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 Body. 2

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

 

 

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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 Jerusalem below.

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 Truth?

1101. Thus have we learned. If any one be called Adam, and his soul (Neschamah) goeth from him, and he

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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

 

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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 is

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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 Yesed Aretz.

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

 

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the form of the Man, so that He may abide in his place.

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."

Footnotes

242:1  Which is equivalent to the great magical precept of Hermes Trismegistus, in the second clause of the Smaragdine Tablet: "That which is p. 243 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.

243:2  The 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 pointing.

243:3  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."

244:1  This 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 themselves.

246:1  For 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.

246:2  "And they twain shall be one flesh."

248:1  These 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 so.

249:1  See ante. 1048

249:2  Knorr Von Rosenroth translates this word ANShI, Aneshi; Viri, "men;" but I think "impurities" preferable.

250:1  Or counterbalancing.

 

Next: Chapter XLV: Conclusion

 

 

         

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