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The Book of Concealed Mystery
Chapter III
1. Nine are said to be the conformations of the beard (of
Microprosopus). For that which remaineth concealed (that is, the other four
forms, which meanwhile are not found in Microprosopus), and which is not
manifested, is supernal and venerable (that is, properly and of itself doth not
refer to Microprosopus, but nevertheless descendeth upon him in another manner).
[It must be remembered that the beard of Macroprosopus had thirteen divisions,
therefore the other four forms are the difference between the nine of
Microprosopus and the thirteen of Macroprosopus.]
2. Thus, therefore, is this most excellent beard arranged. The hairs overhang
the hairs from before the opening of the ears, even unto the beginning of the
mouth. (This is the first conformation.)
3. From the one beginning even unto the other beginning (of the mouth. This is
the second conformation--namely, the beard on the upper lip).
4. Beneath the two nostrils existeth a path filled with hairs, so that it
appeareth not. (This is the third conformation.)
5. The cheeks extend on one side and on the other. (This is the fourth
conformation.)
6. In them appear apples red as roses. (This is the fifth conformation.)
7. In one tress hang down those hairs strong and black, even unto the breast. (This
is the sixth conformation.)
8. Red are the lips as roses, and bare. (This is the seventh conformation.)
9. Short hairs descend through the place of the throat and cover the position of
the neck. (This is the eighth conformation.)
10. Long and short descend alike. (This is the ninth conformation.)
11. Whosoever is found among them, is found strong and robust. (That is, he who
directeth his meditations herein.)
12. It is written, Ps. cxviii, 4: "I called upon Yah, IH, in distress." (In this
place) David commemorateth (these) nine (conformations) even unto (those words)
"all nations compassed me about," in order that they (the nine above mentioned)
might surround and protect him.
13. (It is written, Gen. i. 12) "And the earth brought forth germination, the
herb yielding seed after its kind; and the tree bearing fruit, whose seed is
therein, according to its kind."
14. Those nine (paths of Microprosopus) are evolved from the perfect name (that
is, from the understanding or mother, in whom they were conceived; for unto her
pertaineth the name IHVH, which is Tetragrammaton expressed and Elohim hidden,
which form the nine in power). And thence are they planted into the perfect
name, like as it is written, Gen. ii. 8: "And IHVH ALHIM planted" (that is,
these nine letters of the perfect masculine and feminine name, so that they may
be a garden--that is, Microprosopus in action).
[By the expression "Tetragrammaton expressed and Elohim hidden," is meant that
the former is written with the vowel points of the latter. They "form nine in
power," because the four letters IHVH together with the five letters ALHIM make
nine.]
15. The conformations of the beard (of Microprosopus) are found to be thirteen
when that which is superior becometh inferior. (That is, whensoever the beard of
Macroprosopus sendeth down its light. But in the inferior (that is,
Microprosopus taken by himself), they are beheld in nine (parts of that form).
16. The twenty-two letters are figured forth in their
colour; not only when the law is given forth in black fire upon white fire, but
also in ordinary writings, because this beard is black.)
[The number of the letters of the Hebrew alphabet is twenty-two. "Black fire"
and "white fire" are the colours of the beards of Microprosopus and of
Macroprosopus respectively.]
17. Concerning this (beard, that is understood which is said) concerning him who
in his sleep beholdeth the beard. "When any one dreameth that he taketh the
upper beard of a man in his hand, he hath peace with his Lord, and his enemies
are subject unto him."
[By the "upper beard" is meant the moustache.]
18. Much more (if he seeketh to touch) the supernal beard. For the inferior
light, taking its rise from the supernal light which existeth within the
benignity (thus the beard of Macroprosopus is entitled), is called in
Microprosopus the benignity in a more simple manner; but when it hath its action
within the light, and it shineth; then is it called abounding in benignity. (Others
read this passage thus:--He who dreameth that he toucheth the moustache of a man
with his hand, he may be sure that be hath peace with his Lord, and that his
enemies are subject unto him. If that happeneth because he beholdeth in sleep
such a thing as this only, much more shall it occur if he be found sufficiently
worthy to behold what the supernal beard may be. For this, seeing that it is the
superior, and is called the benignity, irradiateth the inferior. But in
Microprosopus, &c.]
19. It is written, Gen. 1. 20: "Let the waters bring forth the reptile of a
living Soul" (Ch-IH, Chiah, living creature is to be here noted).
(To this section belongs the annotation which is placed at the end of this
chapter; which see.)
20. Like as it is said IH, Yah (Ch-IH, Chiah, the corrected Mantuan Codex hath
it, so that it may explain the word ChIH, Chiah, living creature, out of the
eighth
path of the understanding, which is that water of the name Yah, which denoteth
father and mother. For when) the light of the former is extended unto the latter
(which is the moving of the water) all things reproduce their kind at one and
the same time--the waters of good and the waters of evil. (That is, there is
reproduction as well in divinity and sanctity as among terrestrial living
creatures and man; for by the reptile form souls are symbolized.)
21. (For) while it saith: IShRTzV, Yeshratzu, "Let them bring forth abundantly,"
they have vital motion; and the one form is at once included in the other form;
the living superior, the living inferior; the living good, the living evil.
22. (So also it is written, Gen. i. 26) "And Elohim said, Let us make man." (Where)
it is not written HADM, Ha-Adam, "this man"; but Adam, man, simply, in
antithesis of the Higher One who hath been made in the perfect name.
[Regarding the "form of the heavenly man, see Introduction, § 55.]
23. When that one was perfected, this one also was perfected; but perfected as
male and female, for the perfecting of all things.
24. (When therefore it is said) IHVH, Yod, He, Vau, He (then is expressed), the
nature of the male. (When) ALHIM, Elohim (is joined therewith, there is
expressed), the nature of the female (who is called the kingdom).
["The female who is called the kingdom," i.e., Malkuth, the tenth Sephira.]
25. (Therefore) was the male extended, and formed with his members (in order
that he might have), as it were, regenerative power.
[The "members of the male" are the six Sephiroth which together form
Microprosopus.]
26. By means of this regenerative power those kings,
who had been destroyed, were herein restored, and obtained stability. (For when
the lights were sent down through narrow channels in less abundance, the
inferior intelligences could take possession of them.)
[The "kings who had been destroyed" are the "Edomite kings;" the "worlds of
unbalanced force," "who could not subsist because the form of the heavenly man"
was not as yet. See Introduction, § 41. 56.]
27. The rigours (of judgments, which are symbolized by those kings), which are
masculine, are vehement in the beginning; but in the end they are slackened. In
the female the contrary rule obtaineth.
28. (We have an example of this in this form of the name) VIH (where the male
hath two letters, and the female one only; and the masculine also the letter in
the beginning long, and afterwards short. But also in this form) the channels of
connection are shrouded beneath His covering (that his, the supernal letters are
doubtless connected in marital conjunction, but they are enshrouded in the
letter Vau. And) Yod (is in this place) small, (a symbol of the foundation;
because) in the very form (of the female, that is, even as he is hidden within
H, He, which also is not the supernal but the inferior H, He) he is found. (And
all are judgments, because the supernal influx is wanting.)
29. But if (these) judgments are to be mitigated, necessarily the Ancient One is
required (that is, the first letters of the Tetragrammaton, denoting, IH, Yah,
the father together with the crown, which is the apex of the primal letter, and
is called Macroprosopus.)
30. The same species of rigours and judgments occurred in the inferiors. For
like as to the He of the bride, are added the two letters Yod and Vau, under the
idea of the leviathan; (so) the serpent came upon the woman, and formed in her a
nucleus of impurity, in order that he might make the habitation evil.
31. Like as it is written., Gen. iv. 1: "And she conceived and brought forth ATh
QIN, Ath Qain, Cain, (that is) the nucleus QINA, Qaina, of the abode of evil
spirits, and turbulence, and evil occurrences." (See further in the "Treatise of
the Revolutions of the Soul.")
[The "Treatise of the Revolutions of the Soul" is not published in this volume.]
32. (But this name VIH) is restored (if it be written IHV; and thus) in that man
(the supernal, concerning whom it hath been spoken above; and also) in those two
(namely, the father and the mother, also in the androgynous Microprosopus; and
also partly) in genus (seeing that Vau alone symbolizeth both the Microprosopus
and his bride) and in species (seeing that Yod and He are placed separately as
father and mother).
33. (But just as much) are they contained in the special (representation of
those spouses, as) also in the general (that is, as much in father and mother as
in Microprosopus with his bride); legs and arms right and left (that is, the
remaining numerations, collected together in two lateral lines, with the middle
line representing Vau and Yod.)
34. (But) this (that is, the supreme equality) is divided in its sides, because
Yod and He are placed expressly as the father and the mother; but in another
equality) the male is conformed with the female (like an androgyn, because the
last He is not added. Whence are made) IHV.
35. I, Yod, is male (namely, the father); H, He, is female (namely, the mother);
V, Vau (however, is androgynous, like as) it is written, Gen. v. 2: "Male and
female created He them, and blessed them, and called their name Adam."
36. (Thus also) the form and person of a man was seated upon the throne; and it
is written, Ezek. i. 26: "And upon the likeness of the throne was the likeness
as the appearance of a man above it."
[This piece alludes to the Tetragrammaton itself, showing the hieroglyphic form
of a man: the I = head, H = arms, V = body, and H = legs. See Introduction and
Table of Alphabet.]
ANNOTATION.
(Belonging to § 19, foregoing.)
1. Another explanation. "Let waters bring forth abundantly." In this place, in
the Chaldee paraphrase, it is said IRChShVN, which hath a general meaning of
movement. As if it should be said: "When his lips by moving themselves and
murmuring, produced the words, like a prayer from a righteous heart and pure
mind, the water produced the living soul." (The meaning is concerning the act of
generating life.)
2. And when a man wishes to utter his prayers rightly before the Lord, and his
lips move themselves in this manner, (his invocations) rising upward from him,
for the purpose of magnifying the majesty of his Lord unto the place of
abundance of the water where the depth of that fountain riseth and floweth forth
(that is, understanding emanating from wisdom); then (that fountain floweth
forth plentifully, and) spreadeth abroad so as to send down the influx from the
Highest, downwards from that place of abundance of water, into the paths singly
and conjointly, even unto the last path; in order that her bountiful grace may
be derived into all from the highest downwards.
[H, He, the supernal mother.]
3. Then indeed is such a man held to intertwine the connecting links of (them)
all, namely, those connecting links of true and righteous meditation; and all
his petitions shall come to pass, whether his petition be made in a place of
worship, whether in private prayer.
["Such a man"--i.e., a righteous man, when praying sincerely. "Links of them"--i.e.,
the paths.]
4. But the petition, which a man wisheth to make unto his Lord can ordinarily be
propounded in nine ways.
5. Either (1) by the alphabet, or (2) by commemorating the attributes of the
most holy and blessed God, merciful and gracious, &c. (according to the passage
in Exodus xxxiv. 6, &c.); or (3) by the venerable names of the most holy and
blessed God; such are these: AHIH, Eheieh (in respect of the Crown), and IH, Yah
(in respect of the Wisdom); IHV, Yod He Vau (in respect of the Understanding);
AL, El (in respect of the Majesty); ALHIM, Elohim (in respect of the Severity);
IHVH, Yod He Vau He (in respect of the Beauty); TzBAVTh, Tzabaoth (in respect of
the Victory and the Glory); ShDI, Shaddai (in respect of the Foundation); and
ADNI, Adonai (in respect of the Kingdom). Or (4) by the ten Sephiroth or
numerations, which are: MLKVTh, Malkuth, the Kingdom; ISVD, Yesod, the
Foundation; HVD, Hod, the Glory; NTzCh, Netzach, the Victory; ThPARTh, Tiphereth,
the Beauty; GBVRH, Geburah, the Severity; ChSD, Chesed, the Benignity; BINH,
Binah, the Understanding; ChKMH, Chokhmah, the Wisdom; and KThR, Kether, the
Crown. Or (5) by the commemoration of just men, such as are patriarchs, prophets,
and kings. Or (6) by those canticles and psalms wherein is the true Qabalah. And
(7), above all these, if any one should know how to declare the conformations of
his Lord, according as it is honourable to do. Or (8) if he may know how to
ascend from that which is below to that which is above. Or (9) those who know
also how to derive the influx from the highest downward. And in all these nine
ways there is need of very great concentration of attention; because if he doeth
not that, it is written concerning him, 1 Sam. ii. 30: "And they that despise Me
shall be lightly esteemed."
["(1) by the alphabet"--i.e., according to the mystic qabalistico, theosophic
values of the letters. (2) Exod. xxxiv. 6, 7: "And the LORD passed by before him,
and proclaimed, The LORD, the LORD
God, merciful and gracious, long-suffering and abundant, in goodness and truth,
keeping mercy for thousands, forgiving iniquity and transgression and sin, and
that will by no means clear the guilty; visiting the iniquity of the fathers
upon the children, and upon the children's children, unto the third and to the
fourth generation." (3) By the Divine Names associated with the Sephiroth. (4)
The ten Sephiroth. (5) Those analogous to his desire. (6) Phrases bearing on the
subject. (7) The qabalistical development of Deity. (8) By the paths. (9) The
converse of (8).]
6. Hereto also pertaineth the meditation of the word Amen, AMN! which in itself
containeth the two names IHVH, ADNI, Yod He Vau He Adonaļ (the numeration of the
former alone, and of these two together yielding the same, 91); of which the one
concealeth its goodness and benediction in that treasury which is called HIKL,
He-yekal, the palace. (Which word by equality of numeration is the same as ADNI,
Adonaļ, but this name is said to be the palace of Tetragrammaton, because, in
the first place it is pronounced by its aid; also, in the second place, it is
mingled with it alternately, letter by letter, in this way--IAHDVNHI.
[A + M + N = 1 + 40 + 50 = 91. I + H + V + H + A + D + N +I = 10 + 5 + 6 + 5 + 1
+ 4 + 50 + 10 = 91. Again: H + I + K + L = 5 + 10 + 20 + 30 = 65. A + D + N + I
= 1 + 4 + 50 + 10 = 65. The Jews, when they come to the word IHVH in reading the
Scriptures, either do not pronounce it at all and make a slight pause, or else
substitute for it the word Adonaļ, ADNI.]
7. And this is pointed out in that saying, Hab. ii. 20: "But the Lord is in His
holy temple; let all the earth keep silence before Him." (HIKL, Ha-yekal, "the
temple, or palace;" HS, Hes, "keep silence;" and ADNI, Adonaļ, "Lord;" all have
the same numeration--namely, 65.)
[H + S = 5 + 60 = 65.]
8. For which reason our wise men of pious memory have said mystically, that
every good thing of a man is in his house; according to that which is written,
Num. xi.,
7: "He is faithful in all Mine house." Which is the same as if it were said "in
all which is with Me."
9. But if any man attentively meditateth on the nine divisions of these forms (see
§ 5 ante), like as it is meet to do; that man is one who honoureth the Name of
his Lord, even the Holy Name. And hereunto belongeth that which is written, 1
Sam. ii. 30: "Since those who honour Me will I honour; and they that despise Me
shall be lightly esteemed." I will honour him in this world, that I may preserve
him, and provide him with all things of which he hath need, in order that all
nations of the earth may see that the Name of the Lord is called upon by him;
and that they may fear him. And in the world to come he shall be found worthy to
stand in the tabernacle of the righteous.
10. Wherefore such an one seeketh nothing of which he hath need, because he is
kept under the special providence of his Lord, and can meditate concerning Him,
as it is right to do.
11. But what is to be understood by that passage--"And they that despise Me
shall be lightly esteemed?" Such an one is that man who can neither institute
the union of the Holy Name, nor bind together the links of truth, nor derive the
supernals into the position required, nor honour the Name of his Lord. Better
were it for that man had he never been created, and much more for that man who
doth not attentively meditate when he saith Amen!
12. For which reason, concerning that man especially who moveth his lips (in
prayer), with a pure heart (meditating) on those purifying waters, in that
passage expressly and clearly written, Gen. i. 26: "And the Elohim said, Let us
make man." As if it were said concerning such a man who knew how to unite image
and likeness, as it is right: And they shall have dominion over the fish of the
sea, &c.
Hereunto is the annotation.
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