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fourth like white, the fifth like red, the sixth like white-red,
the seventh like whitish-red, the eighth like reddish-white, the ninth like white-red whitish-red
reddish-white, and the tenth is like the light reflecting all colours.
77. I will now revert to the subject of Arikh Anpin and Zauir Anpin, the Macroprosopus and the
Microprosopus, or the Vast and the Lesser Countenances. Macroprosopus is, it will be remembered, the first
Sephira, or Crown Kether; Microprosopus is composed of six of the Sephiroth. (See subjoined plate.) In
Macroprosopus all is light and brilliancy; but Microprosopus only shineth by the reflected splendour of
Macroprosopus. The six days of creation correspond to the six forms of Microprosopus. Therefore the symbol
of the interlaced triangles, forming the six-pointed star, is called the Sign of the Macrocosm, or of the
creation of the greater world, and is consequently analogous to. the two countenances of the Zohar. This,
however, is not the only occult reason that I have placed this symbol in the plate, for it typifies other ideas
upon which I shall not here enter. The "Book of Concealed Mystery" fully discusses the symbolism of
Macroprosopus and Microprosopus; therefore it is well, before reading it, to be cognizant of their similarities
and differences. The one is AHIH, Eheieh; the other is the V, Vau, of the Tetragrammaton. The first two
letters, I and H, Yod and He, are the father and mother of Microprosopus, and the H final is his bride. But in
these forms is expressed the equilibrium of severity and mercy; severity being symbolized by the two Hs,
Hes, the mother and the bride, but especially by the latter. But while the excess of Mercy is not an evil
tendency, but rather conveys a certain idea of weakness and want of force, too great an excess of severity
calls forth the executioner of judgment, the evil and oppressive force, which is symbolized by Leviathan.
Wherefore it is said, "Behind the shoulders of the bride the serpent rears his head:" of the bride, but not of the
INTRODUCTION. 27
KABBALA DENUDATA: THE KABBALAH UNVEILED
mother, for she is the supernal H, and bruises his head. "But his head is broken by the waters of the great
sea." The sea is Binah, the supernal H, the mother. The serpent is the centripetal force, ever seeking to
penetrate into Paradise (the Sephiroth), and to tempt the supernal Eve (the bride), so that in her turn she may
tempt the supernal Adam (Microprosopus).
It is utterly beyond the scope of this Introduction to examine this symbolism thoroughly, especially as it
forms the subject of this work; so I will simply refer my reader to the actual text for further elucidation,
hoping that by the perusal of this introductory notice he will be better fitted to understand and follow the
course of qabalistic teaching there given.
SPRA DTzNIOVThA (SIPHRA DTZENIOUTHA); OR, THE
BOOK OF CONCEALED MYSTERY.
CHAPTER I.
1. Tradition. "The Book of Concealed Mystery" is the book of the equilibrium of balance.
[The word "Dtzenioutha" is difficult to translate, but I think its meaning is best expressed by the words
"Concealed Mystery." I have explained in the Introduction the qabalistical meaning of the words
"equilibrium" and "balance," § 29.]
2. Tradition. For before there was equilibrium, countenance beheld not countenance.
[By the two countenances are mean, Macroprosopus and Microprosopus. See Introduction, §§ 42, 47, 64, 65,
67. 73, and 77.]
3. And the kings of ancient time were dead, and their crowns were found no more; and the earth was desolate.
[The "kings of ancient time" mean the same thing as the "Edomite Kings;" that is, they symbolize worlds of
"unbalanced force," which, according to the Zohar. preceded the formation of this universe. I have explained
this also in the Introduction, §§ 41 and 56. This and the immediately following sections are supposed to trace
the gradual development of the Deity from negative into positive existence; the text is here describing the
time when the Deity was just commencing His manifestation from His primal negative form. Therefore,
according to the qabalistical ideas, the universe is the garment as it were of the Deity; He not only contains
all, but is Himself all. and exists in all.]
4. Until that head (which is incomprehensible) desired by all desires (proceeding from AIN SVP, Ain Soph,
the infinite and limitless one), appeared and communicated the vestments of honour.
[This Head, which is here described as proceeding from the infinite and limitless One, the Ain Soph, is the
first Sephira, the Crown Kether, otherwise called Arikh Anpin, or Macroprosopus, the Vast Countenance.
From this first Sephira the other nine emanations are produced. I have explained all this in the Introduction,
§§ 38-57, in treating of the Sephiroth.]
5. This equilibrium hangeth in that region which is negatively existent in the Ancient One.
[By the expression "This equilibrium hangeth in that region which is negatively existent in the Ancient One,"
is meant that the other nine Sephiroth (which are equilibrated by their formation in trinities) are as yet not
developed in the first Sephira. but exist within it as the tree exists in the seed from which it springs. By "the
Ancient One", is intended the first Sephira, the Crown Kether, one of whose appellations is Autheqa, the
SPRA DTzNIOVThA (SIPHRA DTZENIOUTHA); OR, THE BOOK OF CONCEALED MYSTERY. 28
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