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The Book of Concealed Mystery
Chapter II
1. The beard of truth. (That is, now followeth a description of the beard of
Macroprosopus, and its thirteen parts, which are more fully described in the "Idra
Rabba.")
[The beard is the influx which descends from the first Sephira through all the
others. Macroprosopus is of course, as I have fully explained in the
Introduction. the first Sephira, Kether, or the crown; also called the Ancient
One.]
2. Of the beard mention hath not been made. (The correct Mantuan Codex hath this
correction, so that the word DQNA, Deqena, is here inserted in the original text.
The meaning is, that Solomon in the "Song of Songs" maketh mention of all the
other members, but not of the beard.) Because this is the ornament of all. (It
is called an ornament because it covereth the rest, just as a garment which
ornamenteth the body covereth that. But this beard covereth not only the
Macroprosopus, but also the father and the mother, and descendeth even unto
Microprosopus. Whence, on account of the communication of so copious a light, it
hath also itself been clothed as with a garment with the great reverence of
silence.)
(By this beard, covering "not only Macroprosopus, but also the rather and the
mother," is meant that, while it is an important attribute of Macroprosopus (who
is, be it carefully remembered by the reader Eheieh, AHIH, and not IHVH, in
which latter name he
is only alluded to as "the uppermost point of the letter I, Yod"), it also
extends through the Sephiroth, for it covers the father and the mother (i.e.,
the second Sephira, Chokmah, wisdom. and the third Sephira, Binah, understanding,
the IH of IHVH). Thus, therefore, though properly speaking a part of AHIH, and
not of IHVH, it extends through the Tetragrammaton IHVH, for it "descendeth even
unto Microprosopus," the next six Sephiroth, the V of IHVH.)
3. From the ears it proceedeth about the circumference of the open space; the
white locks ascend and descend. Into thirteen portions it is distributed in
adornment. (Of all these see the explanation in the "Idra Rabba" and "Idra Zuta.")
[These thirteen divisions of the beard of Macroprosopus are all descanted upon
at length in both the "Greater" and "Lesser Holy Assembly," in the first
mentioned of which a chapter is devoted to the consideration of each division. I
therefore shall not need to enter into the subject here. as the reader will find
all the information he requires in the latter part of this volume. By Gematria (see
Introduction). the word AChD, Achad, one, unity = 13. The beard therefore is a
glyph of the unity.]
4. Concerning that ornamentation it is written (Jer. ii. 6). "No man passed
through it; and where no man dwelt." Man is without, man is not included therein;
much less the male.
[The verse runs in the English version: "Through a land that no man passed
through, and where no man dwelt."]
5. Through thirteen springs are the fountains distributed (by which there is an
influx upon Microprosopus and the inferiors). Four are separately joined
together, but nine flow upon the body (or, as others read, by advice of the
correct Mantuan Codex), encircle the garden (that is, the Microprosopus).
[The four, separately joined, probably refer to the four letters of the
Tetragrammaton, and the nine to the last nine Sephiroth--i.e., exclusive of
Kether. The Garden, or Paradise, is another term expressive of the whole
Sephirotic system in Atziloth the archetypal world.]
6. This ornamentation beginneth to be formed before the gate of the ears.
7. It descendeth in beauty into the beginning of the lips; from this beginning
into that beginning.
8. There existeth a path which goeth out beneath the two galleries of the
nostrils, in order that he may seek to pass over transgression; like as it is
written, Prov. xix. 11. "And it is glory to pass over a transgression."
[The parting of the moustache on the centre of the upper lip. "It is his glory
to pass over a transgression."]
9. Beneath the lips the beard goeth about into another beginning.
10. Beneath that another path goeth forth.
11. It covereth the approaches to the aromatic beginning which is above.
12. Two apples are beheld, to illuminate the lights.
[The two "apples," or "apple-trees," are the cheeks. Compare with this the
imagery of the Song of Solomon.]
13. The influence of all floweth down as far as the heart (therein hang
suspended the superiors and the inferiors).
14. Among those locks which hang down, none shineth forth above another.
15. The lesser cover the throat like an ornament; the greater are restored to
perfect proportion.
16. The lips are free on every side. Blessed is he who shall become the receiver
of their kisses.
17. In that influence of all stream down thirteen drops of most pure balm.
18. In this influence all things exist and are concealed.
19. At that time, when the seventh month draweth nigh, those months shall be
found to be thirteen (for in the Codex, so often said to be correct, this word
ThRISR, Tharisar, or twelve, is expunged; as if it were then shown to be a year
of thirteen months, according to the
number of those thirteen divisions of the influence) in the supernal world, and
the thirteen gates of mercy are opened. At that time (by which principally the
day of expiation is meant, according to that passage of Isaiah, iv. 6): "Seek ye
the Lord while He can be found."
[The "thirteen divisions of the influence in the supernal world are of course
these thirteen parts of the beard of Macroprosopus considered in the sense of
Atziloth, the archetypal world, the habitation of the pure Sephiroth alone: "Seek
ye the LORD while he may be found."]
20. It is written, Gen. i. 11. "And the Lord said, Let the earth bring forth
germination; (let there be) grass yielding seed." (If here the word IHI, Yehi,
"let there be," be inserted, they make nine words.) This is that which is
written: "And humble your bodies in the ninth of the month at even." (This is to
be understood concerning that time concerning which we have spoken above,
because then the Lord is to be sought out.)
[VIAMR ALHIM ThDShA HARTz DShA OShB MZRIO ZRO, eight words, to which if IHI be
added, we have nine. The English version = "And God said, Let the earth bring
forth grass, the herb yielding seed."]
21. (In that passage, Deut. iii. 24, where it is written): "Adonai Jehovah, thou
hast begun to show unto Thy servant Thy greatness," the name, Tetragrammaton,
IHVH existeth perfectly written in its sides. (So that the name ADNI, Adonai,
denoteth the inferior H, He, from the one side; and the points of the name
ALHIM, Elohim, denote the superior H, He, from the other side.)
["In its sides"--i.e., in its aspects. The points are the vowel marks.]
22. But here in this progermination of the earth it is not perfect, because IHI,
Yehi (let there be), is not written. (But we read it so that also these letters
do not represent a perfect name.)
23. (But therein is represented to us) the superior I,
Yod (that is, the mark of supernal mercy, which is that most holy Ancient One,
as the correct Mantuan Codex shows in a marginal note), and the inferior I, Yod
(that is, the mark of inferior mercy, which is Microprosopus with the influence
which he hath from Macroprosopus, which two II, Yods, are also represented in
that passage, Gen. ii. 7): VIITzR IHVH, Vayeyetsir, Yod, He, Vau, He, and
Tetragrammaton formed (the supernal I, Yod, (and the inferior I, Yod).
[The only way that I can possibly see that VIITzR IHVH will bear the
construction put upon it here is this (in which an eminent Hebrew scholar, Mr.
Mew, agrees with me): V, Vau, and I, Yod, the Yod, ITzR, Yetzer, be formed (namely,
the) IHVH, Tetragrammaton. In this construction the first letter Yod in the word
VIITzR is taken as the object of the verb ITzR, and not as a pronominal prefix.
The most holy Ancient One is the origin of Kether in Ain Soph when in the
condition of the Ain Soph Aur (see Introduction), while the inferior Yod is the
symbol of Yesod.]
24. (But in) IHI (besides) the superior and inferior (also existeth) the H, He,
between both (like as) a connexion of perfection (whereby the influx is derived
from the Macroprosopus and passed on to the Microprosopus.)
25. (Wherefore) it is perfect (since it is this name without separation), but it
is not turned to every side (because therein is no symbol of the bride of
Microprosopus). (Therefore) this name is taken out from this place and planted
in another (that is, those letters also receive another signification from the
inferior paths).
26. (For) it is written, Gen. ii. 8: "And the Tetragrammaton Elohim planted." (Whereby
is understood) that H, He, which is between the two II, Yods, of the word IHI,
Yehi, which in the supernals is) the position of the nose of the more Ancient
One over the Microprosopus (concerning which see further in the "Idra Rabba," §
175). (For this) existeth not without the spirit.
[For this H, He, symbolised in Elohim, is rather the supernal He
alone, than either the inferior He alone, or both conjoined. The nose of
Macroprosopus is said in the "Idra Rabba" to be life in every part--i.e., it,
the life, existeth not therefore without the influx of the spirit which rusheth
forth therefrom (See ante, Chapter I. § 15.)]
27. Through H, He, therefore, it is perfected (rather by reason of the mother
than by reason of the bride, of whom it is the soul). For the one H, He, is
above (namely, designating the first understanding of the Tetragrammaton; and
the other is) the H, He, below (denoting the queen and the bride).
29. Like as it is written, Jer. xxxii. 17: AHH ADNI IHVH, Ahah, Adonai, Yod He
Vau He: "Ah, Lord Jehovah," &c., where there is a cohesion of the connecting
links (that is, in the word AHH, Ahah, those two HH, He's, are combined which
elsewhere are the media of the connecting path). For by the spirit is made the
connection of the balanced equilibria (that is, of the combinations as well of
the father and mother as of the Microprosopus and his bride).
29. (Now the author of the "Siphra Dtzenioutha" descendeth to the inferior paths,
leaving out Macroprosopus, and examineth the name IHV, Yod He Vau. In this are
represented father and mother and Microprosopus. And first occurreth) the
supernal I, Yod (the symbol of the father), which is crowned with the crown of
the more Ancient One (that is, whose highest apex denoteth the highest crown, or
Macroprosopus; or, according to another reading of the passage, "which is
surrounded by the secret things"--that is by the influence or beard of
Macroprosopus, which covereth both the father and the mother). it is that
membrane of the supernal brain which, on account of its excellency, both shineth
and is concealed. (Concerning this matter further, see the "Idra Rabba," § 58.)
30. The supernal H, He (then presenteth itself), which is surrounded by the
spirit which rusheth forth from the
entrances of the galleries (or the nostrils of Macroprosopus), that it may give
life to all things.
P. The supernal V, Vau, is that tremendous flashing flame (which is the
beginning of Judgment, seeing that doubtless hitherto the Microprosopus existeth
in the mother) which is surrounded by its crown (namely, the mother).
32. And after are the letters taken in extended form (so that this name is
written at length, in this manner: VV, Vau, HH, He, IVD, Yod, which form, when
it is perfect, is usually called BN, Ben, because its numeration is 52), and in
Microprosopus are they comprehended (seeing that then he embraceth his bride).
[See Introduction, page 33, Table showing the writing of the Tetragrammaton in
the four worlds.]
33. When (this form) beginneth, they are discovered in the cranium (namely,
these letters, and therein are they distributed in the most supernal part of
Macroprosopus).
["In the cranium" (or skull), BGVLGLThA. Begolgoltha, or in Golgoltha. In the
New Testament it is worthy of note that Jesus Christ (the Son) is said to be
crucified at Golgotha (the skull): while here, in the Qabalah, Microprosopus
(the Son), as the Tetragrammaton, is said to be extended in the form of a cross,
thus--
--in Golgotha (the skull). The text above says, at the end of section 33, "of
Macroprosopus"; but I think this is a misprint for "of Microprosopus."]
34. Thence are they extended throughout his whole form (from the original
benignity), even to the foundation of all things (namely, as the soul of the
inferiors).
35. When it is balanced in the pure equilibrium (that is, when the white locks
of the most holy Ancient One send down the lights or names) then are those
letters equilibrated. (That is, from their virtue cometh the light.)
[The "lights or names" are the ten Sephiroth and the Divine names associated
with them (see Introduction), which are (with the exception of the first Sephira)
comprehended in the Tetragrammaton IHVH.]
36. When he is manifested in Microprosopus (namely, Macroprosopus), in him are
those letters, and by them is he named.
37. IVD, Yod, of the Ancient One, is hidden in its origin (that is, the father,
who is usually symbolized by I, Yod, and is himself also called the Ancient One,
is shrouded by the beard of Macroprosopus; or otherwise. Instead of that manner
in which the other two letters duplicate their literal parts--e.g., HH and
VV--I, Yod, by reason of his very nature, cannot be expressed by this
duplication, but remaineth one and alone), because the name is not found; that
is, because if II be put, it can no longer be pronounced as I, Yod; therefore is
it written IVD).
[The "Ancient One" is one of the titles of Macroprosopus, the first Sephira. But
the letter I, Yod. of the Tetragrammaton is referred to the second Sephira,
Chokmah, which is also called the Father. See Introduction, § 67.]
38. HA, He, is extended by another (He, as it is written HH in open and plain
writing; but also it is sometimes written in another way, HI, also HA; the one
in the name OB, Aub, the other in the name MH, Mah), and in the feminine symbol
it denoteth the two females (namely, the supernal mother and the inferior mother;
the understanding and the kingdom). And it is discovered through the forms. (That
is, when the beard of Macroprosopus, and its forms or parts, send down his light
into
Microprosopus; then herein is his bride produced in the light, and the supernal
H, He, is reflected by another inferior H, He.)
[See introduction, wherein a table is given showing the writing of the
Tetragrammaton in the four worlds.]
39. VV, Vau, is extended by another (Vau, as it is written VV, for likewise it
is elsewhere written with I in the name OB, Aub, and by A in the names SG, Seg,
and MH, Mah, in this manner VAV. So also in the name BN, Ben, it is thus written,
VV. But to be disclosed it is fully written). Like as it is written, Cant. vii.
9, "Going down sweetly to my delight" (whereby "sweetly" are understood these
two letters VV properly extended).
[The Authorised Version renders it: "And the roof of thy mouth like the best
wine for my beloved, that goeth down sweetly. causing the lips of those that are
asleep to speak."]
40. In that tremendous flashing flame (is he found--i.e., in Microprosopus,
seeing that in a lesser degree he hath in himself unmixed judgments), for the
purpose of enshrouding that gate (that is, in order that he may be advanced to
the condition of maturity, and may then superumbrate his mother, who is
symbolised by the fifty gates).
["He," that is the letter V, Vau, of the Tetragrammaton. I have before noticed
that the fifty gates of the understanding are equivalent to I and H, 10 and 5,
multiplied together, which yield 50 = numerical value of the letter N. Nun.]
41. (He is therefore called) the supernal V, Vau (Daath or knowledge, and) the
inferior V, Vau (that is, the external Microprosopus. And thus also) the
supernal H, He (the mother), the inferior H, He (the bride). But I, Yod, is
above all (symbolizing the father), and with him is none other associated; he is
I, Yod, as at first; neither ascendeth he in himself (through the height of the
numeration, like as with H, He, the
pentad, with Vau, the hexad, ascend to a similar height) except as a symbolic
glyph. (That is, the decad, which is expressed not in that same letter I, Yod,
but by a hexad and a tetrad).
[But Vau, V, is produced by adding the numerical values of I and H (the father
and the mother of the Tetragrammaton), and then taking the last number of the
result, thus: I + H = 10 + 5 = 15, and by adding the digits of 15 together, 1 +
5, we obtain 6 = V, Vau. By the phrase "with H, He, the pentad (5), with V, Vau,
the hexad (6), ascend," is implied the numerical value of those letters taken as
symbolical sephirotic glyphs. The decad is repeated in the word IVD, Yod, by the
addition of the last two letters, V and D, which = 6+4 = 10. I, Yod, again.]
42. For when the double forms are manifested (namely, the letters of the name in
the above proposed form, as HH and VV) and are united in one path, in one
combination, in order that they may be explained (that is, when they are fully
written out in the above manner), then VD, Vau, Daleth (and not another I, Yod),
are added unto I, Yod (so that also in it there may be a certain hidden analogy
of the equilibrium).
43. Woe! woe! when this is taken away, and when the other two alone are
manifested (that is, when from those two letters VD, in the word IVD, the letter
I is taken away; seeing it representeth the abstraction of the father from the
Microprosopus and his bride, who are as yet hidden in the mother, so that the
disclosure of these two is vain and abortive, because the generative power of
the father is absent * *) * * *. (Or, in another sense, if the influx be
hindered and the supernal paths suffer disruption). Far, far from us be that
effect!
44. (But that this may be done by the sins of the inferiors is clear from these
words) Ezek. i. 14: "And the living creatures rush forth and return." Also Num.
xxiv. iii: 'Flee unto thy place." Also Obad. i. 4: "Though thou exalt thyself as
the eagle, and though
thou set thy nest among the stars, thence will I cast thee down."
45. (Again it is said) Gen. i. 12: "And the earth brought forth germination."
When? When the name is planted therein (that is, when Microprosopus receiveth
his proper conformation, according to the requisite numbers--248 of the members,
and 365 of the veins.)
[These numbers, 248 and 365, are formed by an elaborate combination of Gematria,
too complicated to enter upon here.]
46. And then the wind bloweth (that is, the vital influx rusheth forth from
Macroprosopus) and the spark of flame is prepared (that is, Microprosopus, who,
great as he is, yet is in respect of the superiors only as a spark compared with
fire, as he is produced from that terrific light.)
47. And amid the insupportable brilliance of that mighty light, as it were, the
likeness of a head appeareth. (That is, the highest crown is found in
Macroprosopus.)
48. And above him is the plenteous dew, diverse with two-fold colour. (Like as
in Macroprosopus it is white alone, so here it is white and red, on account of
the judgments. See "Idra Rabba," § 44.)
[Above Microprosopus, not Macroprosopus.]
49. Three hollow places are manifested, wherein the letters are expressed.
(These are to be understood as symbolizing his three-fold brain, of wisdom,
understanding, and knowledge, which here appear more plainly; whereas in the
supernals they are more concealed.)
["The letters," that is, IHV, the first three letters of the Tetragrammaton.]
50. The black (locks issuing) from the four (sides of the head) float down over
the curved openings of the ears, so that he may not hear.
["So that he may not hear." Remember, this is Microprosopus, or Zauir Anpin. not
Macroprosopus, or Arikh Anpin.]
51. Right and left is here given (in all parts of the face and head).
["Right and left:" that is, Microprosopus is symbolized by a face in full; while
in Macroprosopus "all is right"--i.e., he is symbolized by a profile. This and
the following sections are considered at length in the "Idra Rabba Qadisha"
("The Greater Holy Assembly"), and the "Idra Zuta Qadisha" ("The Lesser Holy
Assembly"), to which the reader is referred.]
52. One slender higher path existeth. (The parting of the hair.)
53. His forehead, which shineth not, regulating the far distant future when it
is his will to behold the same. (All the qualities, with their antitheses, which
are found in Macroprosopus, are more fully described in the "Idra Rabba" and "Idra
Zuta," which see).
54. His eyes are of triple colour (that is, red, black and gold) so that terror
may go before them; and with glittering glory are they glazed.
55. It is written, Isa. xxxiii. 20: "Thine eyes shall behold Jerusalem at peace,
even thy habitation."
56. Also it is written, Isa. i. 21: "Righteousness dwelled in it."
57. The "peaceful habitation" is the Ancient One, who is hidden and concealed.
Wherefore "thine eyes" is written OINK, Auinak (without the letter Yod. All
these things are explained in the "Idra Rabba.")
58. There is also the nose, to dignify the face of Microprosopus.
59. Through its nostrils three flames rush forth.
60. The profound path existeth in his ears for hearing both the good and the
evil.
61. It is written, Isa. xiii. 8: "I am the Tetragrammaton, that is my name, and
my glory I give not to another." (Now the author of the "Siphra Dtzenioutha"
beginneth to explain the ulterior difference between Microprosopus and
Macroprosopus, even as to their appellations; where the word ANI, Ani, "I," in
the above passage referreth to
the Microprosopus, since it involveth the idea of the bride.) Also it is written,
Deut. xxxii. 39: "I slay, and I make alive." Also it is written, Isa. xlvi. 4:
"I will bear, and I will deliver you."
[In the word ANI, Ani, the idea of the bride (Malkuth, the H final of the
Tetragrammaton) is implied by the letter I, Yod, being last, where it symbolizes
the ninth Sephira, Yesod, which is the connecting link between Microprosopus and
the queen. Also N, the second letter, symbolizes the conjunction of the father
and the mother, I and H, as I have before observed.]
62. (Now, indeed, Macroprosopus is not so closely known by us as to address us
in the first person; but he is called in the third person, HVA, Hoa, he.) Like
as it is said, Ps. c. 3: "He hath made us, and not we ourselves." And again in
Job xxiii. 13: "And He existeth in the unity, and who can turn Him aside?"
[For Macroprosopus is only the commencement of manifested Deity.]
63. (Therefore in the third person, HVA, Hoa, is He called who is the Concealed
One, and is not found of any. He, who cometh not before the eyes, of man; He,
who is not called by the Name.
["He, who is not called by the Name;" for, as I have frequently before noticed,
the first Sephira is not comprehended in the Tetragrammaton.]
64. (Hitherto hath the disquisition been concerning Microprosopus, to whom also
was referred that fulness of form of the letter H, He, wherein it is written by
the duplicated HH. But now another point is taken into consideration, namely,
concerning the remaining two modes of writing that letter, when It is written
with A, Aleph, and with I, Yod; of which the former is made in the name MH, Mah,
and the latter in the names OB, Aub, and SG, Seg; which two forms are given
conjoined in the name AHIH, Eheieh (translated "I am" in Exodus). Therefore are
to be considered) HA and HI. (Whilst, therefore, it is written HA, this form can
be resolved into HVA, Hoa, he, that pronoun of the third person concerning which
mention
hath been made above: because A, Aleph, in itself containeth V, Vau; to which
latter letter the middle line, in the form of the character of the letter Aleph,
can be assimilated. And thus, while it is written HA, the word HVA can be
symbolized; but not vice versā. For although) V in itself containeth A (because
the figure of the letter A may be said to be composed of VIV, if its middle line
be divided; so, that also, without taking the whole character A into
consideration, it may be read HV: this HV) nevertheless doth not contain in
itself any real form of writing H, so that it can be read HV or HI.
[The reader must remember that the argument in this section is concerning the
shape of the Hebrew letters mentioned, alone, and that neither their numerical
value nor articulate power is taken into consideration. The shape of the Hebrew
letters can be seen in the Table of the Alphabet.]
65. (Moreover, in that same form of writing HA, like as A passeth into V, so
that HVA, Hoa, may be read: so also) A is pronounced Aleph (and this is the
second way of pronouncing the writing HA, which simply is referred unto MH, Mah.
But, moreover, also) Aleph is pronounced as IVD, Yod (because the form of the
letter A is usually resolved into these three letters, so that Yod may be above,
Vau in the middle, and Daleth below. So that same written form HA in itself
comprehendeth also that sublimer triune idea. But not vice versā, from HI is HA
to be understood, for I, Yod, is not pronounced Aleph; but IVD is pronounced as
I, Yod, which is concealed with all concealments, and to which VD are not joined
(like as that form is to be found in the shape of the letter Aleph.)
[H, He, in Hebrew is the definite article; so that H-A may be read He-Aleph, the
Aleph.]
66. (But this form, which in itself includeth V, Vau, and D, Daleth, is usual in
the inferior paths, and also in the father. And) Woe! when I, Yod, irradiateth
not the letters V, Vau, and D, Daleth; (and much more) when I, Yod, is
taken away from V, Vau, D, Daleth, through the sins of the world; (because then)
the nakedness of them all is discovered.
67. Therefore it is written, Lev. xviii. 7: "The nakedness of thy father thou
shalt not uncover." (For VD, Vau Daleth are the same as H, He; and when it is
written IVD, it is the same as if it were called IH (namely if V, Vau, be
inserted in D, Daleth). Woe! when Yod is taken away from He (that is, wisdom
from understanding, which is the conceiving mother) because it is written, Lev.
xviii. 7. "And the nakedness of thy mother thou shalt not uncover; she is thy
mother, thou shalt not uncover her nakedness." Revere her; she is thy mother;
because it is written, Prov. ii. 3: "Because thou shalt call understanding thy
mother." (This is arrived at by reading the word AM in this passage with the
pointing Tsere, instead of with the usual Chireq pointing.)
["VD = H." This is again referring to the shape of the letter in question.]
[I have already stated in the Introduction, for the benefit of those of my
readers who are not Hebrew or Chaldee scholars. that the Hebrew alphabet is
chiefly consonantal, the vowels being supplied by small points or marks placed
close to the letters.]
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