Michael Wynn's Occult Reference Library
KADMON

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e, a symbol which depicts the divine energy of creation proceeding like a lighting flash through ten different stages, culminating in physical manifestation. the sephiroth represent levels of spiritual reality both in the cosmos and in people because the tree, metaphorically, is 65 the body of god, and people are created in god's image. the tree is sometimes shown superimposed on the body of adam kadmon, the archetypal man. tree of life: the tree consists of ten spheres, or sephiroth, through which, according to mystical tradition, the creation of the world came about. the sephiroth are aligned in three columns headed by the supernals (kether, chokmah, binah) and together symbolize the process by which the limitless light (ain soph aur) becomes manifest in the universe. beneath the superna

. the sephiroth are aligned in three columns headed by the supernals (kether, chokmah, binah) and together symbolize the process by which the limitless light (ain soph aur) becomes manifest in the universe. beneath the supernals are the "seven days of creation" chesed, geburah, tiphareth, netzach, hod, yesod, malkuth. taken as a whole, the tree of life is also a symbol of the archetypal man, adam kadmon, and the sephiroth have a role resembling that of the chakras in yoga. the mystical path of self knowledge entails the rediscovery of all the levels of one's being, ranging from malkuth, physical reality, to the infinite source. with this in mind, the medieval qabalists divided the tree of life into three sections of the soul: nephesch (the animal soul) corresponding to the sephiroth yesod;

nd intuitional aspects of netzach. hod has no exact parallel in the tarot, but is closely linked to the card judgement, ascribed to the path between hod and malkuth. yesod: the ninth emanation on the tree of life. yesod is associated with the moon and the element water. regarded as a female sphere, it is the seat of sexual instinct and corresponds to the genital chakra on the archetypal man, adam kadmon. on the tree of life, yesod has the function of channeling the energies of the higher down to the earth below, malkuth. occultists associate yesod with the astral plane, because if the sephiroth above malkuth are regarded as a map of the unconscious psyche, yesod is the most accessible area of the mind. yesod is the sphere of fertility and lunar 67 imagery. it is identified with witchcraft

AN INTRO TO STUDY OF THE KABALAH

, and ninth sephiroth; ntzch, netzach, firmness or victory, with the name jehovah sabaoth; hud, hod or hud, splendour, with the name elohim sabaoth; and isud, yesod, foundation, with the name al chai, el chai. finally, all these ideals are resumed in a single form, the tenth sephira, mlkut, malkuth, the shekinah, the kingdom, also sometimes called tzedek, righteousness. the whole decad form "adam kadmon "the archetypal man" and the wondrous otz chiim "tree of life" in the ancient figures of adam kadmon we see kether, the crown, over the forehead; chokmah and binah are the two halves of the thinking brain; gedulah and geburah are the organs of action, the right and left upper limbs; tiphareth is the heart and the vital organs of the chest; netzach and hud are the lower limbs right and left;

ing brain; gedulah and geburah are the organs of action, the right and left upper limbs; tiphareth is the heart and the vital organs of the chest; netzach and hud are the lower limbs right and left; jesod refers to the digestive and reproductive organs and abdomen; and lastly malkuth is compared to the feet as a basis or foundation of man upon this earth or lowest plane: see the plate of the adam kadmon, archetypal man, or the first adam. these triads were looked upon as formed of a principle of union and a male and female potency, and thus a balance, mtqla, methequela, exists. almost as old as the kabalistic doctrine of the sephiroth, the intelligences, or emanations, are the peculiar forms in which they were represented in diagrams which resume all kabalistic ideas, and are emblems of th

the supreme boundless god, the "ain suph" was not the direct creator of the world, nor was the world made out of nothing. the highest trinity of "the crown, king and queen" having arisen by divine emanation, its powers descended and expanded into the seven lower sephiroth, and produced the universe in their own image, a decad of forces, as a whole constituting the adm qdmun adam quadmun, or adam kadmon, the primordial or archetypal man; the world produced is the existing universe of which we have cognizance. the universe is called the "garment of god: this lower world is a copy of the divine world, everything here has its prototype above (zohar ii. 20) some kabalistic treatises speak of earlier worlds created before the conjunction of the divine king and queen; these perished in the void;

n sephiroth condense their energy into a formulated four-parted group of three spiritual planes, and a plane of so-called objectivity, or of matter. these ten sephiroth, and the planes, each contribute an essence which in their totality, in ever-varying proportion, constitutes man. at his origin there was formulated what the scientists might call "archetypal man" and what the kabalists named adam kadmon, adm qdmun. primeval man, the greek protogonos. successive stages of beings of this type pass along the ages through a descending scale, offering the individual every variety of experience, and then along an ascending scale of re-development until human perfection is attained, and ultimate reunion with the divine is the result of the purified soul having completed its pilgrimage. before we

BLAVATSKY H P ANTHROPOGENESIS

them "by bringing into equilibrium (or balance) those who did not yet exist (siphrah dzeniouta. they were "destroyed" as a race, by being merged in their own progeny (by exudation; that is to say, the sexless race reincarnated in the bisexual[[footnote(s[[footnote continued from previous page] is esoterically a septenary which represents seven men, or rather groups of men. for the first adam- the kadmon- is the synthesis of the ten sephiroth. of these, the upper triad remains in the archetypal world as the future "trinity" while the seven lower sephiroth create the manifested material world; and this septenate is the second adam. genesis, and the mysteries upon which it was fabricated, came from egypt. the "god" of the 1st chapter of genesis is the logos, and the "lord god" of the 2nd chap

the interpretations of even our modern theologians, men supposed to be intellectual and learned! in the "theological and philosophical works of hermes trismegistus, christian) neoplatonist" a work compiled by john david chambers, of oriel college, oxford, the translator wonders "for whom these seven men are intended" he solves the difficulty by concluding that, as "the original pattern man (adam kadmon of ch. i. genesis) was masculine-feminine, the seven may signify the succeeding patriarchs named in genesis (p. 9. a truly theological way of cutting the gordian knot[[vol. 2, page] 3 the lemnos-born kabiri (potentially; the latter in the androgynes; these again in the sexual, the later third race (for further explanation, vide infra. were the tablets less mutilated, they would be found to

ver-recurring number seven on the babylonian cylinders, than they paid to it on finding the same in genesis and the bible. yet the number of the ancestral spirits and their seven groups of human progeny are there, notwithstanding the dilapidated condition of the fragments, as plainly as they are to be found in "pymander" and in the "book of the concealed mystery" of the kabala. in the latter adam kadmon is the sephirothal tree, as also the "tree of the knowledge of good and evil" and that "tree" says verse 32 "hath around it seven columns" or palaces, of the seven creative angels operating in the spheres of the seven planets on our globe. as adam kadmon is a collective name, so also is the name of the man adam. says george smith in his "chaldean account of genesis "the word adam used in th

page] 25 man, the third logos. the cosmic ultimates. force succeeds mulaprakriti; but, minus force, mulaprakriti is for all practical intents and purposes non-existent* the "heavenly man (tetragrammaton) who is the protogonos, tikkoun, the firstborn from the passive deity and the first manifestation of that deity's shadow, is the universal form and idea, which engenders the manifested logos, adam kadmon, or the four-lettered symbol, in the kabala, of the universe itself, also called the second logos. the second springs from the first and develops the third triangle (see the sephirothal tree; from the last of which (the lower host of angels) men are generated. it is with this third aspect that we shall deal at present. the reader must bear in mind that there is a great difference between th

e "source of measures" p. 50 to 53 and also book ii. part 2[[vol. 2, page] 37 the three kinds of light. jezirah, the greek and latin hymns, in the book of hermes, in the chaldean book of numbers, in the esotericism of laotse, everywhere. in the kabala, which explains the secret meaning of genesis, this light is the dual-man, or the androgyne (rather the sexless) angels, whose generic name is adam kadmon. it is they who complete man, whose ethereal form is emanated by other divine, but far lower beings, who solidify the body with clay, or the "dust of the ground- an allegory indeed, but as scientific as any darwinian evolution and more true. the author of the "source of measures" says that the foundation of the kabala and all its mystic books is made to rest upon the ten sephiroth; which is

, within and without, there is the unknowable and the unknown, the source and cause of all these emanations. it thus becomes easy to account for the reason why "adam-adami" is found in the chaldean scripture, certainly earlier than the mosaic books. in assyrian ad is the father, and in aramaean ad is "one" and ad-ad the "only one" while ak is in assyrian "creator" thus ad-am-ak-ad-mon became adam kadmon in the kabala (zohar, meaning as it did, the "one (son) of the divine father, or the creator" for the words "am" and "om" meant at one time in nearly every language the divine, or the deity. thus adam kadmon and adam-adami came to mean "the first emanation of the father-mother or divine nature" and literally "the first divine one" and it is easy to see that ad-argat (or aster't, the syrian

rata he is shown as born without the intervention of a woman. and he is also called "lohita" the red, like adam, and the other "first men" hence, the author of "the source of measures" is quite right in thinking that mars (and all the other gods of like attributes "being the god of war and of[[footnote continued on next page[[vol. 2, page] 44 the secret doctrine. mikroprosopoi. with the jews adam kadmon was the same as athamaz, tamaz, or the adonis of the greeks "the one with, and of his father- the "father" becoming during the later races helios, the sun, as apollo karneios* for instance, who was the "sun born; osiris, ormazd, and so on, were all followed by, and found themselves transformed later on into still more earthly types: such as prometheus, the crucified of mount kajbee, hercule

said (given in the commentary "after the changeless (avikara) immutable nature (essence, sadaikarupa) had awakened and changed (differentiated) into (a state of) causality (avayakta, and from cause (karana) had become its own discrete effect (vyakta, from invisible it became visible. the smallest of the small (the most atomic of[[footnote(s* as shown elsewhere, it is only the "heavenly man" adam kadmon, of the first chapter of genesis, who is made "in the image and likeness of god" adam, of chapter ii, is not said to be made in that image nor in the divine likeness, before he ate of the forbidden fruit. the former adam is the sephirothal host; the second adam is the mindless first human rootrace; the third adam is the race that separated, whose eyes are opened* for a discussion of the sci

went up a mist from the earth" and watered the whole face of the earth before it rained, and caused the trees, etc, to grow, is plain enough. it shows also in what geological period it occurred, and further what is meant by "heaven and earth" it meant the firmament and dry incrustated land, separated and ridden of its vapours and exhalations. moreover, the student must bear in mind that, as adam kadmon "the male and female being" of genesis, ch. i, is no physical human being but the host of the elohim, among which was jehovah himself- so the animals mentioned in that chapter as "created" before man in the dead letter text, were no animals, but the zodiacal signs and other sidereal bodies[[vol. 2, page] 113 the secret work of chiram. active emanations from the three higher principles in ma

at disappears every evening from the horizon and descends under the earth, as though he would make room for the fraternal orb which comes to life with night, is pollux, who sacrifices himself for castor; castor, who, inferior to his brother, owes to him his immortality: for the moon, says theophrastus, is only another, but feebler sun (de ventis 17. see decharme, p. 655* see "book of enoch* adam (kadmon) is, like brahma and mars, the symbol of the generative and creative power typifying water and earth- an alchemical secret "it takes earth and water to create a human soul" said moses. mars is the hindu mangala, the planet mars, identical with kartikeya, the "war-god" born of gharma-ja (siva's sweat) and of the[[footnote continued on next page[[vol. 2, page] 125 jah-hovah androgynous. separ

o screen the real mystery name of ain-soph- the boundless and endless no-thing- the kabalists have brought forward the compound attribute-appellation of one of the personal creative elohim, whose name was yak and jab, the letters i or j or y being interchangeable, or jah-hovah, i.e. male and female* jah-eve an hermaphrodite, or the first form of humanity, the original adam of earth, not even adam kadmon, whose" mind-born son" is the earthly jah-hovah, mystically. and knowing this, the crafty rabbin-kabalist has made of it a name so secret, that he could not divulge it later on without exposing the whole scheme; and thus he was obliged to make it sacred. how close is the identity between brahma-prajapati and jehovah-sephiroth, between brahma-viraj and jehovah-adam, the bible and the puranas

man, even jehovah" the last is the correct rendering, because (a) a famous rabbin, a kabalist, explained the passage to the writer in precisely this way, and (b) because this rendering is identical with that in the secret doctrine of the east with regard to brahma. in "isis unveiled* it was explained by the writer that "cain. is the son of the 'lord' not of adam (genesis iv. i" the "lord" is adam kadmon, the "father" of yodcheva "adam-eve" or jehovah, the son of sinful thought, not the progeny of flesh and blood. seth, on the other hand, is the leader and the progenitor of the races of the earth; for he is the son of adam, exoterically, but esoterically he is the progeny of cain and abel, since abel or hebel is a female, the counterpart and female half of the male cain, and adam is the col

woman "male and female (zachar va nakobeh) created he them. and called their name adam" the verses in genesis from chs. i. to v, are purposely mixed up for kabalistic reasons. after man of[[footnote(s* see "source of measures" p. 227* vol. ii, p. 264, et seq[[vol. 2, page] 128 the secret doctrine. genesis ch. i. 26 and enos, son of man of ch. iv. v. 26, after adam, the first androgyne, after adam kadmon, the sexless (the first) logos, adam and eve once separated, come finally jehovah-eve and cain-jehovah. these represent distinct root-races, for millions of years elapsed between them. hence the aryan and the semitic theo-anthropographies are two leaves on the same stem; their respective personifications and symbolic personages standing in relation to each other in this way. i. the unknowab

im "creating the heaven and the earth" this deliberate shifting of the order of the verses was necessary for monotheistic and kabalistic purposes. jeremiah's curse against those elohim (gods) who have not created the heavens and the earth, ch. x, v. 11, shows that there were other elohim who had. ii. the "heavenly" manu-swayambhuva, who sprang from swayambhu-narayana, the "self-existent" and adam kadmon of the kabalists, and the androgyne man of genesis ch. 1 are also identical. iii. manu-swayambhuva is brahma, or the logos; and he is adam kadmon, who in genesis iv, 5, separates himself into two halves, male and female, thus becoming jah-hovah or jehovah-eve; as manu swayambhuva or brahma separates himself to become "brahma-viraj and vach-viraj" male and female; all the rest of the texts a

opposite end it expresses the latter: it is feminine. the name of eva is composed of three letters, that of the primitive or heavenly[[footnote(s "isis unveiled" vol. ii, p. 462[[vol. 2, page] 129 the jewish god-name. adam, is written with one letter, jod or yodh; therefore it must not be read jehovah but ieva, or eve. the adam of the first chapter is the spiritual, therefore pure, androgyne adam kadmon. when woman issues from the rib of the second adam (of dust, the pure virgo is separated, and falling "into generation" or the downward cycle, becomes scorpio, emblem of sin and matter. while the ascending cycle points to the purely spiritual races, or the ten prediluvian patriarchs, the prajapatis and sephiroth are led on by the creative deity itself, who is adam kadmon or yod-cheva. spiri

pre-cosmic transformations, to spiritual correlations- however absurd the term may sound to a scientific ear- and also to subsequent cosmogony; to the great flood of waters (matter) in chaos, awakened and fructified by those spirit-rays which were swamped by, and perished in, the mysterious differentiation- a pre-cosmic mystery, the prologue to the drama of being. anu, bel, and noah preceded adam kadmon, adam the red, and noah; just as brahma, vishnu, and siva preceded vaivasvata and the rest (see "isis unveiled" vol. ii, pp. 420 et seq, where one or two of the seven meanings are hinted at) all this goes to show that the semi-universal deluge known to geology (first glacial period) must have occurred just at the time allotted to it by the secret doctrine: namely, 200,000 years (in round nu

ght and measure and number" compare the last sentence with what the rabbi, who explains the kabala to prince al-chazari in the book of that name, says; and it will be found that the weight and measure and number are, in sepher jezirah, the attributes of the sephiroth (the three sephrim, or figures, ciphers) covering the whole collective number of 10; and that the sephiroth are the collective adam kadmon, the "heavenly man" or the logos. thus satan and the anointed were identified in ancient thought. therefore, 33 "satan is the minister of god, lord of the seven mansions of hades. the seven or saptaloka of the earth with the hindus; for hades, or the limbo of illusion, of which theology makes a region bordering on hell, is simply our globe, the earth, and thus satan is called- 33. the angel

and earth in their abstract sense, the titans, against the children of kronos, whose chief is zeus. it is the everlasting struggle going on to this day between the spiritual inner man and the man of flesh, in one sense* just as the "lord god" or jehovah, is cain esoterically, and the "tempting serpent" as well, the male portion of the androgynous eve, before her "fall" the female portion of adam kadmon; the left side or binah of the right side chochmah in the first sephirothal triad[[vol. 2, page] 270 the secret doctrine "father of the gods" he is the "disrespectful son" in hesiod. hermes calls him the "heavenly man (pymander; and even in the bible he is found again under the name of adam, and, later on- by transmutation- under that of ham. yet these are all personifications of the "sons

s. mcgregor mathers, p. 104[[vol. 2, page] 293 angels called birds "like a bird that is flying from its nest, and that is the soul from which the shekeenah (divine wisdom or grace) does not move away (zohar, iii, 278a; myer's qabbalah, 217 "the nest of the eternal bird, the flutter of whose wings produces life, is boundless space" says the commentary, meaning hansa, the bird of wisdom. it is adam kadmon who is the (sephirothal) tree, and it is he who becomes the "tree of knowledge of good and evil" esoterically. and that "tree hath around it seven columns (seven pillars) of the world, or rectores; the same "progenitors" or "sephiroth" again "operating through the respective orders of angels in the spheres of the seven planets" etc, one of which orders begets giants (nephilim) on earth. it

was the 'proclaimer' or 'prophet' as he made known the desire of his father merodach" nebo is a creator, like budha, of the fourth and also of the fifth race. for the former starts a new race of adepts, and the latter, the solar-lunar dynasty, or the men of these races and round. both are the adams of their respective creatures. adam-adami is a personation of the dual adam: of the paradigmic adam-kadmon, the creator, and of the lower adam, the terrestrial, who, as the syrian kabalists have it, had only nephesh "the breath of life" but no living soul, until after his fall. if, therefore, renan persists in regarding the chaldean scriptures- or what remains of them- as apocryphal, it is quite immaterial to truth and fact. there are other orientalists who may be of a different opinion; and eve

ng the inner altar- the christian "holy of holies[[vol. 2, page] 467 the etymology of "sacrament" maimonides (more nevochim "the guide of the perplexed- truly) in two aspects; as a man, like all others born of a man and a woman, and- as the prophet of the moon; the reason of which is now made apparent, and has to be explained. adam, as the supposed great "progenitor of the human race" is, as adam kadmon, made in the image of god- a priapic image, therefore. the hebrew words sacr and n'cabvah are, literally translated, lingham (phallus) and yoni, notwithstanding their translation in the bible (genesis i. v. 27 "male and female" as said there "god creates 'man in his own image. in the image of god created he him, male and female created he them" the androgyne adam-kadmon. now this kabalistic

BLAVATSKY H P COSMOGENESIS

future- for jehovah or jod-he-vau-he is androgyne, or both male and female. above, the son is the whole kosmos; below, he is mankind. the triad or triangle becomes tetraktis, the sacred pythagorean number, the perfect square, and a 6-faced cube on earth. the macroprosopus (the great face) is now microprosopus (the lesser face; or, as the kabalists have it, the "ancient of days" descending on adam kadmon whom he uses as his vehicle to manifest through, gets transformed into tetragrammaton. it is now in the "lap of maya" the great illusion, and between itself and the reality has the astral light, the great deceiver of man's limited senses, unless knowledge through paramarthasatya comes to the rescue- stanza ii- continued. 5. the seven (sons) were not yet born from the web of light. darkness

[[diagram (boundless circle, are the sacred four, and the ten are the arupa (subjective, formless) universe (c; then come the "sons" the seven fighters, the one, the eighth left out, and his breath which is the light-maker (bhaskara (d (a "adi-sanat" translated literally is the first or "primeval" ancient, which name identifies the kabalistic "ancient of days" and the "holy aged (sephira and adam kadmon) with brahma the creator, called also sanat among his other names and titles. svabhavat is the mystic essence, the plastic root of physical nature "numbers" when manifested; the number, in its unity of substance, on the highest plane. the name is of buddhist use and a synonym for the four-fold anima mundi, the kabalistic "archetypal world" from whence proceed the "creative, formative, and t

to move, which motion becomes whirlwind" a drop of liquid assumes a spheroidal form owing to its atoms moving around themselves in their ultimate, unresolvable, and noumenal essence; unresolvable for physical science, at any rate* which makes ten, or the perfect number applied to the "creator" the name given to the totality of the creators blended by the monotheists into one, as the "elohim" adam kadmon or sephira- the crown- are the androgyne synthesis of the 10 sephiroth, who stand for the symbol of the manifested universe in the popularised kabala. the esoteric kabalists, however, following the eastern occultists, divide the upper sephirothal triangle from the rest (or sephira, chochmah and binah, which leaves seven sephiroth. as for svabhavat, the orientalists explain the term as meani

lly or astronomically, the seven planets; and the sun being excluded from their number shows plainly that the hindus may have known, and in fact knew of a seventh planet, without calling it uranus* but esoterically and theologically[[footnote(s "in union with the spirit and the voice" referring to the abstract thought and concrete voice, or the manifestation thereof, the effect of the cause. adam kadmon or tetragrammaton is the logos in the kabala; therefore this triad answers in the latter to the highest triangle of kether, chochmah and binah, the last a female potency and at the same time the male jehovah, as partaking of the nature of chochmah, or the male wisdom* the secret doctrine teaches that the sun is a central star and not a planet. yet the ancients knew of and worshipped seven g

h is life (b) kwan-yin-tien means the "melodious heaven of sound" the abode of kwan-yin, or the "divine voice" literally. this "voice" is a synonym of the verbum or the word "speech" as the expression of thought. thus may be traced the connection with, and even the origin of the hebrew bath-kol, the "daughter of the divine voice" or verbum, or the male and female logos, the "heavenly man" or adam kadmon, who is at the same time sephira. the latter was surely anticipated by the hindu vach, the goddess of speech, or of the word. for vach- the daughter and the female portion, as is stated, of brahma, one "generated by the gods- is, in company with kwan-yin, with isis (also the daughter, wife and sister of osiris) and other goddesses, the female logos, so to speak, the goddess of the active fo

ay be wrong on strictly metaphysical lines to call atma-buddhi a monad, since in the materialistic view it is dual and therefore compound. but as matter is spirit, and vice versa; and since the universe and the deity which informs it are unthinkable apart from each other; so in the case of atma-buddhi. the latter being the vehicle of the former, buddhi stands in the same relation to atma, as adam-kadmon, the kabalistic logos, does to en-soph, or mulaprakriti to parabrahm. a few words more of the moon. what, it may be asked, are the "lunar monads" just spoken of? the description of the seven classes of pitris will come later, but now some general explanations may be given. it must be plain to everyone that they are monads, who, having ended their life-cycle on the lunar chain, which is infe

hebrew; vahan, in sanskrit) or vehicle to descend into, and manifest through, in the phenomenal world. but the kabalists neither make it plain how the absolute can use anything, or exercise any attribute whatever, since, as the absolute, it is devoid of attributes; nor do they explain that in reality it is the first cause (plato's logos) the original and eternal idea, that manifests through adam kadmon, the second logos, so to speak. in the "book of numbers" it is explained that en (or ain, aior) is the only self-existent, whereas its "depth (bythos or buthon of the gnostics, called propator) is only periodical. the latter is brahm as differentiated from brahma or parabrahm. it is the depth, the source of light, or propator, which is the unmanifested logos or the abstract idea, and not ai

to speak. in the "book of numbers" it is explained that en (or ain, aior) is the only self-existent, whereas its "depth (bythos or buthon of the gnostics, called propator) is only periodical. the latter is brahm as differentiated from brahma or parabrahm. it is the depth, the source of light, or propator, which is the unmanifested logos or the abstract idea, and not ain-soph, whose ray uses adam-kadmon or the manifested logos (the objective universe "male and female- as a chariot through which to manifest. but in the zohar we read the following incongruity "senior[[vol. 1, page] 215 one parent flame, countless flames. occultatus est et absconditus; microprosopus manifestus est, et non manifestus (rosenroth; liber mysterii, iv, 1) this is a fallacy, since microprosopus or the microcosm, ca

ving god, whereas jehovah is no better than binah, a female sephiroth. this fact cannot be too frequently impressed upon the reader* the microprosopus is, as just said, the logos manifested, and of such there are many* sephira is the crown, kether, in the abstract principle only, as a mathematical x (the unknown quantity. on the plane of differentiated nature she is the female counterpart of adam kadmon- the first androgyne. the kabala teaches that the word "fiat lux (genesis ch. i) referred to the formation and evolution of the sephiroth, and not to light as opposed to darkness. rabbi simeon says "oh com[[footnote continued on next page[[vol. 1, page] 216 the secret doctrine. sephira-adam-kadmon. in its unity, primordial light is the seventh, or highest, principle, daivi-prakriti, the lig

. in the cosmogony of japan, when, out of the chaotic mass, an egglike nucleus appears, having within itself the germ and potency of all the universal as well as of all terrestrial life, it is the "three-fold" just named, which differentiates "the male aethereal (yo) principle[[footnote(s[[footnote continued from previous page] panions, companions, man as an emanation was both man and woman, adam kadmon verily, and this is the sense of the words 'let there be light, and it was light' and this is the two-fold man (auszuge aus dem zohar, pp. 13-15* see next footnote. these elements of fire, air, etc, are not our compound elements* this "consciousness" has no relation to our consciousness. the consciousness of the "one manifested" if not absolute, is still unconditioned. mahat (the universal

self through the ten sephiroth which are its radiating witnesses. the deity is like the sea from which outflows a stream called wisdom, the waters of which fall into a lake named intelligence. from the basin, like seven channels, issue the seven sephiroth. for ten equal seven: the decade contains four unities and three binaries" the ten sephiroth correspond to the limbs of man "when i framed adam kadmon" the elohim are made to say "the spirit of the eternal shot out of his body like a sheet of lightning that radiated at once on the billows of the seven millions of skies, and my ten splendours were his limbs" but neither the head nor the shoulders of adam-kadmon can be seen; therefore we read in the sephra dzenioutha (the "book of the concealed mystery "in the beginning of time, after the e

the "sons of light and life" or the "builders) had shaped out of the eternal essence the heavens and the earth, they formed the worlds six by six, the seventh being malkuth, which is our earth (see mantuan codex) on its plane, and the lowest on all the other planes of conscious existence. the chaldean book of numbers contains a detailed explanation of all this "the first triad of the body of adam kadmon (the three upper planes of the seven) cannot be seen before the soul stands in the presence of the ancient of days" the sephiroth of this upper triad are "1, kether (the crown) represented by the brow of macroprosopos; 2, chochmah (wisdom, a male principle) by his right shoulder; and 3, binah (intelligence, a female principle) by the left shoulder" then come the seven limbs (or sephiroth) o

maton, the "four-lettered" mystery "the seven manifested and the three concealed limbs are the body of the deity" thus our earth, malkuth, is both the seventh and the fourth world, the former when counting from the first globe above, the latter if reckoned by the planes. it is generated by the sixth globe or sephiroth called yezod "foundation" or as said in the book of numbers "by yezod, he (adam kadmon) fecundates the primitive heva (eve or our earth. rendered in mystic language this is the explanation why malkuth, called "the inferior mother" matrona, queen, and the kingdom of the foundation, is shown as the bride of tetragrammaton or microprosopus (the 2nd logos) the heavenly man. when free from all impurity she will become united with the spiritual logos, i.e, in the 7th race of the 7t

it begun as it ought, one would have found in it, first, the celestial logos, the "heavenly man" which evolves as a compound unit of logoi, out of whom after their pralayic sleep- a sleep that gathers the cyphers scattered on the mayavic plane into one, as the separate globules of quicksilver on a plate blend into one mass- the logoi appear in their totality as the first "male and female" or adam kadmon, the "fiat lux" of the bible, as we have already seen. but this transformation did not take place on our earth, nor on any material plane, but in the spacial depths of the first differentiation of the eternal root-matter. on our nascent globe things proceed differently. the monad or jiva, as said in "isis unveiled" vol. i, p. 302, is, first of all, shot down by the law of evolution into the

the zohar "there were old worlds, which perished as soon as they came into existence, were formless, and were called sparks. thus, the smith, when hammering the iron, lets the sparks fly in all directions. the sparks are the primordial worlds, which could not continue because the sacred aged (sephira) had not as yet assumed its form (of androgyne, or opposite sexes) of king and queen (sephira and kadmon, and the master was not yet at his work" see zohar "idra suta" book iii, p. 292, b. the supreme consulting with the architect of the world- his logos- about creation("isis unveiled" vol. ii, p. 421[[vol. 1, page] 247 spirit alone is helpless on earth. animal, that will become the physical man. all this, up to the third round, is formless, as matter, and senseless, as consciousness. for the

al sense, chaos is space, according to aristotle, and space is the ever unseen and unknowable deity in our philosophy[[vol. 1, page] 337 darkness, is light "and god said, let there be a firmament (v. 6, and "god" the second, obeyed and "made the firmament (v. 7 "and god said let there be light" and "there was light" now the latter does not mean light at all, but in the kabala, the androgyne "adam kadmon" or sephira (spiritual light, for they are one; or, according to the chaldean "book of numbers" the secondary angels, the first being the elohim who are the aggregate of that "fashioning" god. for to whom are those words of command addressed? and who is it who commands? that which commands is the eternal law, and he who obeys, the elohim, the known quantity acting in and with x, or the coef

ked woman, and letters every limb of that figure, calling her head[[omega, her neck[[psi, shoulders and hands[[gamma, and[[chi, etc, etc. in this sephira is easily recognised, the crown (kether) or head being numbered one; the brain or chochmah, 2; the heart, or intelligence (binah, 3; and the other seven sephiroth representing the limbs of the body. the sephirothal tree is the universe, and adam kadmon represents it in the west as brahma represents it in india. throughout, the 10 sephiroth are represented as divided into the three higher, or the spiritual triad, and the lower septenary. the true esoteric meaning of the sacred number seven is cleverly veiled in the zohar; yet was betrayed by the double way of writing "in the beginning" or be-resheeth, and be-raishath, the latter the "highe

ators; then the patriarchs, etc. in both secret systems, the one universal essence is incomprehensible and inactive in its absoluteness, and can be connected with the building of the universe only in an indirect way. in both, the primeval malefemale or androgynous principle, and their ten and seven emanations (brahma-viraj and aditi-vach on the one part and the elohim-jehovah, or adam-adami (adam kadmon) and sephira eve on the[[footnote(s* in the indian pantheon the double-sexed logos is brahma, the creator, whose seven "mind born" sons are the primeval rishis- the "builders[[vol. 1, page] 356 the secret doctrine. other, with their prajapati and sephiroths, represent in their totality, first of all the archetypal man, the proto-logos; and only in their secondary aspect do they become cosmi

(see the proem of book i, part i) to carry at once a geometric, phallic, and astronomic idea. for the one takes its birth from the nought or the circle, without which it could not be, and from one, or primal one, spring the nine digits, and, geometrically, all plane shapes. so in the kabala this circle, with its diameter line, is the picture of the ten sephiroth or emanations, composing the adam kadmon, the archetypal man, the creative origin of all things. this idea of connecting the circle and its diameter line, that is, number ten, with the signification of the reproductive organs, and the most holy place, was carried out constructively in the king's chamber, or holy of holies, of the great pyramid, in the tabernacle of moses, and in the holy of holies of the temple of solomon. it is t

zeus is born in, and out of kronos- time. so is brahma the production and emanation of kala "eternity and time" kala being one of the names of vishnu. hence we find odin, the father of the gods and of the ases, as brahma is the father of the gods and of the asuras, and hence also the androgyne character of all the chief creative gods, from the second monad of the greeks down to the sephiroth adam kadmon, the brahma or prajapati-vach of the vedas, and the androgyne of plato, which is but another version of the indian symbol[[footnote(s* vach- the "melodious cow, who milks sustenance and water" and yields us "nourishment and sustenance" as described in rig- veda[[vol. 1, page] 428 the secret doctrine. the best metaphysical definition of primeval theogony in the spirit of the vedantins may be

logos, as it is to ourselves. moreover, as the logos is as unknown to us as parabrahmam is unknown in reality to the logos, both eastern esotericism and the kabala- in order to bring the logos within the range of our conceptions- have resolved the abstract synthesis into concrete images; viz, into the reflections or multiplied aspects of that logos or avalokiteswara, brahma, ormazd, osiris, adam-kadmon, call it by any of these names- which aspects or manvantaric emanations are the dhyan chohans, the elohim, the devas, the amshaspends &c &c. metaphysicians explain the root and germ of the latter, according to mr. subba row, as the first manifestation of parabrahmam "the highest trinity that we[[footnote(s* from the masonic review for june, 1886[[vol. 1, page] 430 the secret doctrine. are c

DION FORTUNE MYSTICAL QABALA

ike all the sayings of the sepher yetzirah, is a hidden saying. it calls kether the hidden intelligence, and this appellation is confirmed by several other of the titles given to kether in qabalistic literature. it is the concealed of the concealed, the inscrutable height, the head which is not. here again we get confirmation of the idea that the crown is above the head of the celestial man, adam kadmon; that pure being stands behind manifestation and is not absorbed into it, but rather emanates or projects it. as we express ourselves in our works, so does kether express itself in manifestation. but a man's works do not constitute his personality, but are the expression of its natural activity. so it is with kether; its mode of existence is not manifested, but is the cause of manifestation

and perfection of the instruments of precision which enabled modern man to make the same discoveries from another angle, must be a matter of perpetual amazement to anyone who comes to the traditional philosophy unbiased. 24. as above, so below. the microcosm corresponds to the macrocosm, and we must therefore seek in man the kether above the head which shines with a pure white brilliance in adam kadmon, the heavenly man. the rabbis call it the yechidah, the divine spark; the egyptians call it the sab; the hindus call it the thousand-petalled lotus. but under all these names we have the same idea-the nucleus of.pure spirit which emanates but does not indwell its many manifestations upon the planes of form. 25. it is said that never while in incarnation can we rise to the consciousness of k

etzirah: deep purple. assiah: deep azure, flecked yellow. i 1. between the three supernals and the next pair of balancing sephiroth upon the tree there is a great gulf fixed [page 162] which is called by mystics the abyss. the next six sephiroth, chesed, geburah, tiphareth, netzach, hod, and yesod, constitute what qabalists call microprosopos, the mystical qabala page 110 lesser countenance, adam kadmon, the king. the queen, the bride of the king, is malkuth, the physical plane. we have, then, the father (kether, the king, and the bride, and in this con figuration of the tree there is profound symbolism and great practical importance in both philosophy and magic. 2. the abyss, the gulf fixed between macroprosopos and microprosopos, marks a demarcation in the nature of being, in the type of

r standpoint, tiphareth is the equilibrium of chesed and geburah; microcosmically, that is to say from the point of view of transcendental psychology, it is the point where the types of consciousness characteristic of kether and yesod are brought to a focus. hod and netzach equally find their synthesis in tiphareth. 3. the six sephiroth, of which tiphareth is the centre, are sometimes called adam kadmon, the archetypal man; in fact, tiphareth cannot rightly be understood save as the central point of these six, wherein it rules as a king in his kingdom. it is these six which, for all practical purposes, constitute the atchetypal kingdom which lies behind the kingdom of form in malkuth and completely dominates and determines the passivities of matter. 4. when we have to consider a sephirah i

rmless formulations of kether take shape in this, the sphere of the higher mind. as previously noted, kether is reflected into tiphareth. the ancient of days sees himself reflected as in a glass, and the reflected image of the vast countenance is called the lesser countenance and the son. 60. but although a lesser manifestation and a younger generation as viewed from above, tiphareth is also adam kadmon, the archetypal man, when viewed from beneath-from the side, that is to say, of yesod and malkuth. tiphareth is malek, the king, the husband of malkab, the bride, which is one of the titles of malkuth. 61. it is in tiphareth that we find the archetypal ideas which form the invisible framework of the whole of manifested creation formulating and expressing the primary principles emanating fro

the microcosm and the macrocosm "as above, so below" is the keynote of the sphere of shemesh, wherein the sun that is behind the sun focusses into manifestation. 63. in the anatomy of the divine man is the interpretation of all organisation and evolution; in fact, the material universe. is literally the organs and members of this divine man; and it is through an understanding of the soul of adam kadmon, which consists of the "infiuxes of the emanations" that we can interpret his anatomy in terms of function, which is the only way in which anatomy can be intelligently appreciated. it is because mystical qabala page 140 science is content largely to be descriptive, and shrinks from purposive explanations, that it is so barren of all philosophical import. 64. in transcendental psychology, wh

mbolises "as above, so below" 93. the pyramid symbolises the perfected man, broad-based on earth and tapering to unity in the heavens; in other words, the ipsissimus. the truncated pyramid symbolises the initiated adept, or adeptus minor, who has passed within the veil but has not yet completed his grades. this pyramid, to whose six sides correspond the six central sephiroth which constitute adam kadmon, or the archetypal man, is completed by the addition of the three supernals which terminate in the unity of kether. 94 the sixes of the tarot suits are also assigned to tiphareth, and in them the harmonious and balanced nature of this sepbirah shows clearly. the six of wands is the lord of victory. the six of cups, the lord of joy. even the maleficent suit of swords is tuned to harmony in t

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

ce by jules garinet (1818. adamantius (ca. fourth century c.e) a jewish doctor, who became a catholic at constantinople in the time of constantine, to whom he dedicated his two volumes on physiognomy; or, the art of judging people by their faces. this work, full of contradictions and fantasies, was printed in the scriptores physiognomoniae veteres of johann g. f. franz at attembourg in 1780. adam kadmon a tree of life in the kabala in the form of an idealized spiritual being. sources: halevi, z ev ben shimon. adam and the kabbalistic tree. london: rider, 1974. adams, evangeline smith (mrs. george e. jordon, jr (1859.1933) noted american astrologer. born february 8, 1859, in jersey city, new jersey; daughter of george and harriette e (smith) adams (of the adams family of new england; and a

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

mmonly associated with the christian perspective to qabalistic doctrines.21 in the seventeenth century ce, the center of christian cabala moved to england and germany, where its status was boosted by the theosophical writings of jacob boehme and the landmark qabalistic compendium of christian knorr von rosenroth.22 von rosenroth and athanasius kirchner extrapolated the qabalistic allusion of adam kadmon to be a reference to jesus as the primordial man in christian theology. in the final phase in the development of the christian cabala in the seventeenth and eighteenth centuries, it became permeated with alchemical symbolism and conjoined with the emerging doctrines of theosophy. this in turn greatly influenced the development of freemasonry. 3' 8: h" 2: 2 2:e 8 '0- 0* like judaism and chri

erkabah, or throne of glory of el shadai. the chariot is generally an allusion to the tree of life, and especially to the four sefiroth in the central matrix of the three-dimensional tree of perfection. these four are collectively referred to as the inner court of the tree. the lord hvhy is variously said to be riding in the chariot and seated upon the throne in the similitude of a man (i.e. adam kadmon, the celestial man. in the ketuvim (writings) of the jewish scripture (called tanakh, this material is concentrated in the books of ezekiel 1-3, 8, 10 and isaiah 6. specific verses in these books yield a three-dimensional, six-pointed form of the tree similar to the one delineated by the sefer yetzirah. each of these tree forms contains distinctly different representations of the four inner

play of the divine arising from an unfathomable whim- 0' virtually all books on the subject of the qabalah feature one or more forms of the map of consciousness known as the tree of life. the tree of life objectively represents the physiospiritual entirety of both the individual soul, or microcosm created in the image of elohim, and the divine soul, or macrocosm as the body of celestial man (adam kadmon ]vmdk ,da. thus, the hebrew word adam (mda, lit. man, like the word purusha in sanskrit, denotes both the individual person and the supreme persona of the divine self. and upon the likeness of the throne was the appearance of adam upon it from above. 15 as touched upon earlier, the tree of life is the qabalistic equivalent of the tantric chakras (see figure 1.3 on page 48) and sufi latifas

ntal in radioactive decay and the production of neutrinos. 8 according to the merriam-webster dictionary, the term adiabatic means occurring without loss or gain of heat! abyss: refers to the sefirah knowledge/first on the fallen tree; also called face of the deep. acharit (hebrew: the last: the fourth and final celestial head of meshiach l hvhy corresponding to the filter of the letter tav. adam kadmon: anthropomorphic allusion to vast face as the celestial man created (i.e. world of b riyah) in the image of elohim; depicted in merkabah literature as riding upon the celestial chariot, or seated upon the throne of el shadai. adam, as the archetype of the first man in the garden of eden, reflects the male (yang) aspect of small face in the lower world of yetzirah, with chavah (eve) represen

GILBERT THE MAGICAL MASON

etensephiroth cluster their energy into a formulated four-parted group, upon three spiritual planes, and a plane of so-called objectivity or of matter. thesetensephiroth, and the planes, each contribute an essence which in their totality, in ever-varying proportion, constitutes man. at his origin there was formulated what the scientists would call 'archetypal man, and what the kabalists call adam kadmon, the heavenly man. successive stages of entities of this type pass along the ages through a descending scale, offering the individual every variety of experience, and then along an ascending scale of re255 development until human perfection is attained, and ultimate reunion with the divine is the result of the purified soul having completed its pilgrimage. in thecommentaryonthecreationofgen

GLOBAL FREEMASONRY

ors to explain how the creative intercourse of hokhmah and binah generated further creation. 27 an interesting feature of this mystical theology is that, according to it, human beings are not created, but are in some way divine. owens describes this myth: the complex divine image was also visualized by kabbalah as having a unitary, anthropomorphic form. god was, by one kabbalistic recension, adam kadmon: the first primordial or archetypal man. man shared with god both an intrinsic, uncreated divine spark and a complex, organic form. this strange equation of adam as god was supported by a kabbalistic cipher: the numerical value in hebrew of the names adam and jehovah (the tetragrammaton, yod he vav he) was both 45. thus in kabbalistic exegesis jehovah equaled adam: adam was god. with this a

HELENA BLAVATSKY THE KEY TO THEOSOPHY

mankind; and a vine, meaning life. the spirit of "king messiah" is, therefore, shown as washing his garments in the wine from above, from the creation of the world [zohar xl, 10] and king messiah is the ego purified by washing his garments (i.e, his personalities in rebirth, in the wine from above, or buddhi. adam, or a-dam, is "blood" the life of the flesh is in the blood (nephesh-soul. and adam-kadmon is the only-begotten. noah also plants a vineyard-the allegorical hotbed of future humanity. as a consequence of the adoption of the same allegory, we find it reproduced in the nazarene codex. seven vines are procreated-which seven vines are our seven races with their seven saviors or buddhas-which spring from iukabar zivo, and ferho (or parcha) raba waters them.[codex nazareus, iii, pp. 60

hrough the next hundred years-tell me, i say, if i go too far in asserting that earth will be a heaven in the twenty-first century in comparison with what it is now! finis glossary absoluteness when predicated of the universal principle, it denotes an abstraction, which is more correct and logical than to apply the adjective absolute to that which can have neither attributes nor limitations. adam kadmon (heb) archetypal man, humanity. the "heavenly man" not fallen into sin. cabalists refer it to the ten sephiroth on the plane of human perception. in the cabala adam kadmon is the manifested logos corresponding to our third logos, the unmanifested being the first paradigmic ideal man, and symbolizing the universe in abscondito, or in its "privation" in the aristotelian sense. the first logos

flicted with this faculty is supposed to become an agent of communication between a living man and a departed "spirit" there exist regular methods of training for the development of this undesirable acquirement. page 161 the key to theosophy- hp blavatsky.txt merkabah (heb) a chariot. the cabalists say that the supreme, after he had established the ten sephiroth-which, in their totality, are adam kadmon, the archetypal man, used them as a chariot or throne of glory in which to descend upon the souls of men. mesmerism the term comes from mesmer, who rediscovered this magnetic force and its practical application toward the year 1775, at vienna. it is a vital current that one person may transfer to another; and through which he induces an abnormal state of the nervous system that permits him

ISIS UNVEILED

t any defect in uiem, nor any disunion" the first eternal number is the father, or the chaldaean primeval, invisible and incomprehenuble dtaot, out of i^ch proceeded the inieiligihe one the egyptian pta, or" the principle of laghi not the light itself, and the prindple of ijfe, thou^ himself no life" the wisdom by which the father created the heavens is the son, or the kabalistic androgynous adam kadmon. the son is at once the male rd, or light of wisdom, prudence or intd- ligence, sephira, the female part of himself; while from this dual being proceeds the third emanation, the binah or reason, the second intelli- gence the holy ghost of the christians. therefore strictly speaking there is a tetraktts or quaternary, consisting of the unintelligible first monad and its triple emanation, whi

arian controversy had been begun; from that moment the egyptian doctrine of the emanation of the creative god out of emepht? began to be tortured in a thousand ways, until the councils had agreed upon the adoption of it as it now stands the disfigured ternary of the kabalistic solomon and philo! but as ha origin was yet too evident, the word was no longer called the 'heavenly man' the primal adam kadmon, but became the logos christ and was made as old as the 'ancient of the ancient' his father. the concealed wisdom became identical with its emanation, the divine thouqht, and had to be regarded as co-equal and co- etemal with its first manifestation. if we now stop to consider another of the fundamental dogmas of christianity, the doctrine of atonement, we may trace it as easily back to hea

unknown deity with them had no name; but ms first female emanation was called bythos or depth^ it answered to the shekhinah of the kabalists, the 'veil' which conceals the 'wisdon' in the cranium, of the highest of the three heads. as the pythagorean monad, this nameless wisdom was the source of light, and ennoia or mind is light itself. the latter was also called the 'primitive man* hke the adam kadmon, or ancient adam of the kabala. indeed, if man was created after his likeness and in the image of god, then this god was like his creature in shape and figure hence he is the 'primitive man' the first manu. the one evolved from svayambh" he who exists unrevealed in bis own glory" is also in one sense the primitive man, with the hindfls. thus the 'nameless and the unrevealed' bythos, his fem

* the' unknovm father' be called by the gnostics homo, a man, and his mind, ennoia, the second man, or son ofmavf neither in the oriental kabala, nor in gnosticism, was the 'god of all' ever anthropomorphized. it is but the first, or rather the second emanations, for shekhinah, sephira, depth, and other first-manifested female virtues are also emanations, that are termed 'primitive men' tbub adam kadmon, ennoia (or si^e, the logoi in short, are the 'only-begotten' ones but not the sotu of man, which appellation properiy belongs 388. iredmiu: afouul beraiet, i, xzz, i; tbcodoret: batnlieantm /mhdantm. 389. ircnaeiu: ep. eh, i, zxri. i. digitizecoy google cheists -descent into hell' 177 to christoa the aon of sophia (the elder) and of the primitive mad who produces him through his own vivify

pol: brfut^ au henntt, i. xxl 4ss. kieuker; naiur und urtprwig dtr emanalioruulire bei den kmiatulen, pp. 10, 11; fee sipkra thiamdkak, etc 489 "thoe mi nmtuiml hrvtt beaiu'"die dog i* turned \o hit own tomit aguu; and ihe tote th t wfts wuhed to ha mlloiriiig in u>e mire (f psupreme being, ue throu^ tbe enuuutionf of adun kadmon; thete ate "hie crown, witdom, pradenot, mami- fienee, stterilg, btauty, vietory, olory, fornidation, empirt. wimlom it called lak; pnidedce, rcamoa; severity, eiohin; ma^mgcence, eloak; beauty, tipkenth; vktory, and glory, teb'baoih; ei^>ire or dominion, adokai" iiiub when the naxaiene* and othcc gnostic* of the more flatonic teadeocy twitted tbe jewb at "aborliona who digitizecoy google a

then began a natural expansion of this divine essence from within outwardly, obedient to eter- nal and immutable law; and from this eternal and infinite light (which to us is darkness) was emitted a spiritual substance^ this was the first of the sepbiroth, containing in herself the other nine nn''gd, sephiroth, or intelligences. in their totality and unity they represent the archetypal man, adam kadmon, the vpiat6yortk, who in his individuahty or unity is yet dual, or bisexual (the greek didumos, lor he is the prototype of all humanity. thus we obtain three trinities, each contxuned in a 'head' in the first head, or face (the three-faced hindft tnmiitti, we find kether, the first androgyne, at the apex of the upper triangle, emitting 'bokhmah, or wisdom, a masculine and active potency als

e whtie-head has no beginning, but its end has a shining reflexion and a roundneii which is our universe "they regard" says kleuker "the first-bom as man and wife, in so far as his light includes in itself all other lights, and in so far as his spirit of life or breath of life includes all other life-spirits in itself* the kabalistic shekhinah answers to the ophite sophia. properly speaking, adam kadmon is the bythos, but in this emanation-system, where everything is calculated to perplex and place an obstacle to inquiry, he is the source of light, the first 'primitive man' and at the same time ennoia, the thought of bythos, the depth, for he b py- mander. the gnostics, as well as the nazarenes, allegorizing on the personifi- cation, said that the first and second man loved the beauty of s

legory of the temptation and fall. it is the same in the kabala as in the ophite system, in which both the ophis and the ophiomorphos are emanations emblematized as serpents, the former representing eternity, wisdom, and spirit (as in the chaldaean magism of aspic-worship and wisdom-doctrine in the oiden times, and the latter cunning, envy and matter. both spirit and matter are serpents; and adam kadmon becomes the ophis who tempts himself man and woman to taste of the 'tree of good and evil' in order to teach them the mysteries of spiritual wisdom. li^t tempts darkness, and darkness attracts u^t, for darkness is matter, and" the bighett light shines not in its terubrae" with knowledge comes the temptation of the ophiomorphos, and he prevails. the dualism of every existing religion is show

ns a gate and walks to the dark water (chaos, and looking down into it, the darkness refiects the image of himself. and lo! a son is formed the logos or demiurge; fetahu, who is the builder of the material world, is called into existence. according to the gnostic dogma, this was the metatron, the archangel gabriel, or mes- senger of life; or, as the biblical allegoiy has it, the androgynous adam- kadmon ag^n, the son who, with his father's spirit, produces the anointed, or adam before his fall. when svayambh, the 'lord who exists through himself' feela impelled to manifest himself, he is thus described in the hindi! sacred books "having been impelled to produce various beings from his own divine digitizec by google 2 isis unveiled substance, lie first manifested the waters which devebped w

s a material for the building of qie visible universe; it contained, as well as the gnostic pleroma. the kabalistic shekhinah, the man and wife, the spirit and life" whose li^t includes all other lights" or life-spirits. this first manifestation was symbolized by s serpent, which is at first divine wisdom, but, fauifm inio generation, becomes polluted. pta^ is the heavenly man, the egyptian adam- kadmon, or christos who, in conjunction with the female holy ghost, the zob, produces the five elements, lur, water, fire, earth, and ether; the latter being a servile copy from the buddhist adi, and his five dhy&ni-buddhas, as we have shown in the preceding chapter. hie hinda svdyav^kuva-nara develops from himself the mother-prindjiu, enclosed within his own divine essence nsri, the immortal virg

er part is represented as white as snow, while standing near the throne of the living fire he has the appearance of a fiame. all these 'apocalyptic' visions are based on the description of the 'white head' of the zohar, in whom the kabalistic trinity is united the white head "which conceals in its cranium the spirit" and which is environed by subtle fire. the "appearance of a man" is that of adam kadmon, through which passes the thread of li^t represented by the fire. fetahil is the vir noneaimus (the newest man, the son of abatur' the latter being the 'man' or the ihird life* now the third personage of the trinity. john sees "one hke unto the son of man" holding in his right hand seven stars, and standing between "seven golden candle- sticks" rev, i, 13, 16. fetahil takes his "stand on hi

ulging in sudi graphic descriptions of jesus as to show him "the maker of all. sitting upon a cherub* unless he identifies him with shekhinah, whose usual place was among the charoubs of the mercy seat. we also know that the cherubim and seraphim are titles of the 'old serpent (the ortbodox devil) the seraphs being the burning or fiery serpents, in kabalistic symbolism. the ten emanations of adam kadmon, called the sephi- roth, have all emblems and titles corresponding to each. so for instance the last two are victory, or yehovah-tze'baoth, whose symbol is the right column of solomon, the pillar jachin; while qlokt is the left pillar, or boaz, and its name is 'the old serpent' and also 'seraphim and cherubim* the 'son of man' is an appellation which could not be assumed by any one but a ka

living creatures" every one of which had four faces and the hands of a man under its wings, etc" this figure at ellora must certainly appear absolutely bimical. brahma is called the father of 'man' as ireo as jupiter and other highest gods. it is in the buddhistic representations of mount mem, called by the burmese myi-nmo, and by the siamese sineru, that we find one of the originals of the adam kadmon, ze'ir anptn, the 'heavenly man' and of all the aeons, sepbiroth, powers, dominions, thrones, virtues, and 577. bukid, l digitizecoy google the indian merd-cods. sbphiroth 233 dignities of the kabala. between two pillars, whicli are connected by an arch, the keystone of the latter 19 represented by a crescent. this is the domain in which dwells the supreme wisdom of adi-buddha, the supreme

, whicli are connected by an arch, the keystone of the latter 19 represented by a crescent. this is the domain in which dwells the supreme wisdom of adi-buddha, the supreme and invisible deity. beneath this highest central point comes the circle of the direct emanation of the unknown the circle of bra!hma with some hindfls, of the first asaiara of buddha, according to others. this answers to adam kadmon and the ten sephiroth. nine of the emanations are encircled by the tenth, and are occasionally represented by pagodas, each of which bears a name which expresses one of the chief attributes of the manifested deity. then below come the seven stages, or heavenly spheres, each sphere being encircled by a aea. these are the celestial mansions of the deoatds, or gods, each losing somewhat in hol

christians drink wine at the communion. in the kabala it is shown that the aged of the aged, or 'long-face' plants a vine- yard, the latter typifying mankind; and a vine, meaning life. the spirit of ^king messiah' is therefore shown as washing hia garments in the wine from above, from the creation of the world" adam, or a-dam is 'blood* the life of the flesh is in the blood nepkeek soul" and adam>kadmon is the only-begotten. noah also plants a vineyard the allegorical hot-bed of future humanity. as a conse- quence of the adoption of the same allegory, we find it reproduced in tiie nazarene codex. seven vines are procreated, which spring from kebar-zivo* and ferho (or par'ha) raba waters them. when the blessed will ascend among the creatures of light, they shall see lavar- zivo, lord of lif

hands the lost veda. vishnu, moreover, is the water-god, in one sense, the logos of the parabrahman, for as the three persons of the manifested god-head constantly interchange their attri- butes, we see him in the same temple represented as reclining on the seven-headed serpent, ananta (eternity, and moving, like the spirit of god, on the face of the primeval waters. vishnu is evidently the adam kadmon of the kabaliats, for adam is the logos or the first anointed, as adam second is the king messiah. lakhmi, or lakahml, the passive or feminine counterpart of vishnu, the creatot and the preserver, is also called adi-m&yfi. she is the 'mother of the world' dfuurt, the venus-aphrodite of the greeks; also isis and eve. while venus is bom from the sea-foam, lakshml spring o(it from the water at

"that all ancient traditions disfigured by emigration and legend belong to the history of india" such is the opinion of colebrooke, inman, king, jacolliot, and many other orientalists. we have said above that according to the secret computation peculiar to the students of the hidden science, messiah is the fifth emanation or potency. in the jewish kabala, where the ten sephiroth emanate from adam kadmon (placed below the crown, he comes fifth. so in digitizecoy google 260 isis dnveiud the gnostie system; so in the buddhistic, in which the fifth buddha maitreya, will itppear at his last advent to save mankind before the final destruction of the world. if vishnu is represented in his forthcoming and last appearance as the tenth avatar or incarnation, it is only because every unit held as an

s dust, as every particle of this 'living soul' contains 'god' within itself, then we pity the logic of such christians, lliey forget the verses which precede the one in question. god blesses equally every beast of the field and every living creature, in the water as in the air, and he endows them all with life, which is a breath of his own spirit, and the soul of the animal. humanity i^ the adam kadmon of the' unknown' his microcosm, and his only representative on earth, and every man is a god on earth. we would ask this french scholar, who seems so familiar with every ttoka of the books of manu, and other vedic writers, the meaoiog of thu sentence so well known to him "hants and vegetation reveal a multitude of forms because of their precedent actions; they are surrounded by darkness, bu

dytbolocr, hit ud owii, ialer ubd brother, maa jud wif; uid horua. the sod oi botb. becoiiiiii( iht huabud ol hii bkiukr. iu. had produdiis? aon, malmli i>uii- fifw; trnf. p. z) after brooding over the 'deq' the 'spirit of god' produoea iti own image in the water, the univerwl womb, byn- boliaed in mann by the golden e- in the kabalivtic coamogony, heaven and earth are penouified by adam kadmon and the aeeond adam. the fint ineffable triad, contained in the abalract idea ain-soph, sepliira, and adam kadmon, the protogonoa, the utt t being identical with the forma, when biienal* in every triad there ii a male, a female, and an androgyne. adam-sephira ii the crown (kether. it ?eti itsdf to the work of creation by first pro

e potency, whidi is ydio- mh, rr,n\ whom we find in the bou figuring as the supreme. but this yeho- vah is not the kabalistio yod-heva. ilie binary is the fundamental corner-stone of onotu. ha the binary is the unity mul- tiplying itself and self-creating, the kaba- lista show the 'unknown' passive ain- soph as emanating from himself sephira, which, becoming visible light, is said to produce adam kadmon. but, in the hid- den sense, sephira and adam are one and the tame light, only latent and active, in- vixible and visible. hie sectmd adam, aa the human tetragram, produces in hit turn eve, out of hi* side. it is this second triad, with which the kabaliats have hitherto dealt, hardly hinting at the su- preme and ineffable one, and never com- mitting anything to writing. all knowl- edge conc

tom of every magical eration. it existed &om eternity as the yajlla (its latent form, lying doi^ inant in brahma from' no-bt^nning* and proceeded forth from him as vach (the active power. it is the key to the' trai- tbs. asmthaftrtha gnmiiiua*riaivilaiieta7 bmba oa earth. tha world ol dm ccacti, com- ilhhli to ill iutisibb imlotjps b tim attld ot 'hokhmah'"g from keth, or the an- drogyne, adam kadmon, and the second. binah, from 'hokhmah. if we combine with yod the three letten which form the name of eve, we shall have the divine tetragram pronounced lavo-havah, adam and eve, nin\ jehovah, male and females or the idealimtion of humanity embodied in the first man. thus is it that we can prove that, while the jewish kaboiists, in common with their initiated inaaten, the cboldaeans and the

LAITMAN M BASIC CONCEPTS IN KABBALAH

, tifferet, netzah, hod, yesod, and malchut. these sefirot constitute filters inhibiting the light that the creator directs to the created beings. the task of these filters is to weaken the light to such an extent that the creatures existing in our world will be able to perceive it. b a s i c c o n c e p t s i n k a b b a l a h 24 sefirat (singular for sefirot) keter is also called the world adam kadmon; sefirat hochma is called the world atzilut; sefirat bina the world beria; the sefirot hesed to yesod the world yetzira; and sefirat malchut the world assiya. the last level of the world, assiya, constitutes our universe (see drawing 1. drawing 1 kabbalah calls this level olam ha zeh (this world. it is perceived by those who exist in it, and the vessel, or the will to enjoy, is called the b

goism and wished only to please ourselves cannot break through this shell without kabbalah, the instrument of our correction. we cannot turn the will to enjoy into a will to please others and the creator. this is why we think that the entire world is only what we see and feel, failing to perceive how much good the creator has prepared for us. all that was created is divided into five worlds: adam kadmon, atzilut, beria, yetzira, and assiya. nevertheless, every one of them consists of an endless number of elements. the five worlds correspond to five sefirot: adam kadmon corresponds to sefirat keter, atzilut corresponds to sefirat hochma, beria to sefirat bina, yetzira to sefirat tifferet, and assiya corresponds to sefirat malchut. f r o m t h e i n t r o d u c t i o n t o t h e z o h a r 75

corresponds to sefirat hochma, beria to sefirat bina, yetzira to sefirat tifferet, and assiya corresponds to sefirat malchut. f r o m t h e i n t r o d u c t i o n t o t h e z o h a r 75 the light (pleasure) that fills the worlds is accordingly divided into five types: yechida, haya, neshama, ruach, and nefesh (the abbreviation in the reverse order forms the word nrnhy. therefore, the world adam kadmon is filled with pleasure (light) called yechida; the world atzilut is filled with pleasure called haya; the world beria is filled with pleasure called neshama; the world yetzira is filled with pleasure called ruach; and the world assiya is filled with pleasure called nefesh (see table 1. table 1 b a s i c c o n c e p t s i n k a b b a l a h 76 from the creator come the worlds. that is, both

o know others thoughts. the received light (pleasure) differs from that of the previous level just as a person in our world differs from an animal. yet, these five levels are merely the pleasures of nrnhy of the world assiya, i.e. nefesh. even ruach is absent in it because ruach is the light in the world yetzira, neshama in the world beria, haya in the world atzilut, and yechida in the world adam kadmon. however, that which exists in the general is also present in each part of the general, meaning in the specific parts. in other words, these five types of light are in the world assiya, albeit at the smallest, inanimate level of nefesh. in the world yetzira these five types of light exist at the general level of ruach. in the world of beria it is the nrnhy of the level of neshama; in the wo

art of the general, meaning in the specific parts. in other words, these five types of light are in the world assiya, albeit at the smallest, inanimate level of nefesh. in the world yetzira these five types of light exist at the general level of ruach. in the world of beria it is the nrnhy of the level of neshama; in the world atzilut it is the nrnhy of the level of haya, and in the world of adam kadmon, it is the nrnhy of the level of yechida. the difference between the worlds is like the difference between the levels of nrnhy in the world assiya. thus, everything depends on the spiritual level of those who wish to attain the upper world, and therefore equalize their spiritual qualities to the properties of the worlds. consequently, they become an integral part of the worlds, which explai

LAITMAN M KABBALAH REVEALED

hammer, a level, and so on. in the case of spirituality, the worlds show the creature what the creator has given them and how they work with it in the right way. bit by bit, the creature can begin to use its desires this way, too, which is why desires in our world surface gradually, from the mildest to the most intense. 70 kabbalah revealed desires are divided in the following way: the world adam kadmon is the workable part of the still level, and the lower part of the still level, the creature, is the unworkable part. actually, at the still level there is nothing to correct because it s immobile and doesn t use its desire. the still level (on both parts) is only the root of everything that will follow. next, the world atzilut is the workable part of the vegetative level, and the lower par

humanity, everything else will be corrected at the same time. so let s talk about us and what happened to us. a dam h a r i s h o n x t h e c ommo n s o u l adam ha rishon, the common soul (the creature, is the actual root of everything that happens here. it is a structure of desires that emerged once the formation of the spiritual worlds was completed. as we ve said above, the five worlds, adam kadmon, atzilut, beria, yetzira, and assiya complete the development of the upper part of phase four. but the lower part still needs to be developed. in other words, the soul is made of unworkable desires that couldn t receive light in order to give to the creator when they were first created. now they must surface one by one and become corrected xworkable xwith the help of the worlds, the workabl

is what the spiritual worlds are meant to teach us. until we feel connected to the creator, we are considered broken pieces of the soul of adam ha rishon, uncorrected desires. the moment we have the intention to bestow, we become corrected and connected, both to the creator and to the whole of humanity. when all of us are corrected, we will rise again to our root phase, even beyond the world adam kadmon, to the very thought of creation, called ein sof (no end, because our fulfillment will be endless and eternal. i n a n u t s h e l l the thought of creation is to give delight and pleasure by making a creature that is similar to its maker. this thought (light) creates a will to receive delight and pleasure. subsequently, the will to receive begins to want to give because giving is more simi

am ha rishon. those desires are considered the lower part of creation. the worlds and the soul are constructed similarly, but with a different intensity of desires. because of that, the worlds can show the soul how to work in order to bestow and thus help adam ha rishon become corrected. roughly speaking, each desire is corrected in a specific world: the still level is corrected in the world adam kadmon; the vegetative in the world atzilut; the animate in the world beria; the speaking in the world yetzira; and the desire for spirituality can only be corrected in the world assiya, the lowest part of which is our physical universe. and that brings us to the topic of our next chapter. 75 4 our universe in the beginning of the previous chapter, we wrote that before anything was created, there

or spirituality can only be corrected in the world assiya, the lowest part of which is our physical universe. and that brings us to the topic of our next chapter. 75 4 our universe in the beginning of the previous chapter, we wrote that before anything was created, there was the thought of creation. this thought created phases one through four of the will to receive, which created the worlds adam kadmon through assiya, which then created the soul of adam ha rishon, which broke into the myriad souls we have today. it s very important to remember this order of creation because it reminds us that things evolve from above downward, from spiritual to corporeal, and not the other way around. in practical terms, it means that our world is created and governed by the spiritual worlds. moreover, th

t. the bigger the kli, the greater the light; the greater the light, the quicker we ll find the correct path. we still need to understand how the surrounding light builds our kli and why it is called light to begin with. and to understand all that, we must understand the concept of reshimot. the spiritual worlds and the soul of adam ha rishon evolved in a certain order. in the worlds, it was adam kadmon, atzilut, beria, yetzira, and assiya; and in adam ha rishon, the evolution was named after the kind of desires is there a difference between naming the light surrounding light or just light? the different titles, surrounding light and light, relate to two functions of the same light. light that is not considered surrounding is what we experience as pleasure, while surrounding light is the l

usively at the last level, the level of spiritual ascent. we must always remember that our final level of human development should unfold consciously and willingly. without an explicit desire for spiritual growth, no spiritual evolution can occur. after all, the spiritual evolution from above downward had already happened. we have been brought down the four phases of light to the five worlds adam kadmon, atzilut, beria, yetzira, and assiya, and were finally placed here in this world. if we are now to climb back up the spiritual ladder, we must choose to do so. if we forget that the purpose of creation is for us to become like the creator, we will not understand why nature doesn t help us xand sometimes even places obstacles on our way. but if, on the other hand, we keep only nature s goal

never know for sure how great it is until i have actually reached it. if i knew my reward in advance, it wouldn t be real altruism, but disguised egoism. i n a n u t s h e l l the physical world evolves by the same order of degrees as the spiritual world, through a pyramid of desires. in the spiritual world, the desires (still, vegetative, animate, speaking, and spiritual) create the worlds adam kadmon, atzilut, beria, yetzira, and assiya. in the physical world, they create minerals, plants, animals, people, and people with points in their hearts. the physical world was created when the soul of adam ha rishon shattered. in that state, all the desires began to appear one by one from light to heavy, from still to spiritual, creating our world phase by phase. today, at the beginning of the 2

cattered to the worlds beria, yetzira, and assiya (bya, and the remaining one percent rose to atzilut. since adam s soul makes up the content of the worlds bya and has been scattered throughout these worlds, and since we are all pieces of that soul, clearly everything we perceive can only be parts of these worlds. everything we sense as coming from higher worlds than bya, such as atzilut and adam kadmon, is therefore inaccurate, whether or not it appears that way to us. all we can perceive of the worlds atzilut and adam kadmon are their reflections, as seen through the filters of the worlds bya. our world is at the lowest degree of the worlds bya. in fact, this degree is completely opposite in nature from the rest of the spiritual worlds, which is why we don t feel them. it is as if two pe

s completely opposite in nature from the rest of the spiritual worlds, which is why we don t feel them. it is as if two people are standing back to back and going in opposite directions. what are their chances of ever meeting each other? but when we correct ourselves, we discover that we are already living inside the worlds bya. eventually, we will even rise along with them to atzilut and to adam kadmon. third boundary xwho perceives even though the zohar goes into great detail about the content of each world and what happens there, as if there is a physical place where these things occur, it is actually referring only to the experiences of souls. in other words, it relates to how kabbalists perceive things, and tells us so 98 kabbalah revealed that we, too, can experience them. therefore

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

ven our negative inborn qualities will enable us to comprehend the creator. the existence of a spiritual place is not related to any actual space. all those who reach this state after correcting their spiritual qualities can see and perceive the same things. the ladder of the creator has 125 levels. these levels are divided evenly between five spiritual worlds. these worlds are: the world of adam kadmon the world of atzilut the world of beria the world of yetzira the world of assiya. each level provides a different perception of the creator, depending on each level s particular properties. therefore, those who have acquired the properties of a specific level see kabbalah and the creator in a completely new way. everyone who attains a particular level of the spiritual world receives the sam

ion, as the quality of the creator himself. at the end of the spectrum is the fifth stage of development, or the egoistical creation, which desires to counteract its own egoistical nature and to become akin to the first stage. though attempts are made, they are only partially successful in this endeavor. the first stage of egoism, which can counteract itself fully, is known as the world olam adam kadmon. the second stage of egoism, is the world olam atzilut. the third stage of egoism, which forms a part of the fifth stage that can no longer be compared to either the first or the second stage, is the world olam beria. the fourth stage of egoism, which forms a part of the fifth stage, has no strength to withstand itself, so as to be compared to the first, second, or third stages, but can onl

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

ilds a chain of concealments (coverings) on the upper light, called worlds (the hebrew word for world is olam, which stems from the word haalama, concealment. at the bottom of the chain of worlds stands this world. because the process that created the creature was comprised of five parts, the lessening of the upper light occurs through five degrees of concealment, five worlds whose names are adam kadmon, atzilut, beria, yetzira, and assiya. in the process of constructing these worlds, the creature builds a surrounding environment for itself. in the world atzilut, the will to receive is split in two: an inner part soul--and an outer part environment (surroundings, in which the soul operates. this stage still does not pertain to our world. as a result of later events, the soul and its enviro

ted and lowered to this world. from here we humans must climb back to our roots. consequently, kabbalah deals with two successions: from above downward, t h e s t ru c t u r e o f r e a l i t y 95 pertaining to the cascading of the worlds and their degrees, and from below upward, pertaining to the soul s ascent through the very same degrees. the worlds that stem from the creator are ein sof, adam kadmon, atzilut, beria, yetzira, assiya, and finally, our world (figure 12. kabbalah describes both the creation of the worlds and how a soul descends from the creator through all the worlds down to ours. between the upper worlds and our world is the barrier that separates the material world from the spiritual world. figure 12 below the barrier, the body and the soul are at the level of this world

e material world from the spiritual world. figure 12 below the barrier, the body and the soul are at the level of this world, and we begin our correction process at this level. from this world, the soul ascends by accumulating knowledge of the spiritual reality, traversing the worlds assiya, beria, yetzira, atzilut, pa r t i i: t h e e s s e n c e o f t h e w i s d o m o f k a b b a l a h 96 adam kadmon, ultimately returning to the world ein sof. there, in a state called gmar tikkun (the end of correction, the soul is completely reunited with the creator. the wisdom of kabbalah encompasses the entire reality below the creator: the worlds, everything within them, the descent of the soul to this world, and its return upwards. in other words, the wisdom of kabbalah contains all of humanity s

LAITMAN M THE KABBALAH EXPERIENCE

ble combination between man s receiving nature and the forces of the upper light. it coordinates between them in such a way that a person will self-correct to resemble the light as much as possible, while still maintaining one s independence. o n a da m a n d t h e wo r l d q: how should the term adam ha rishon( the first man) be understood v is it a spiritual entity (related to the world of adam kadmon) or literally a man of flesh and blood in our world? what about all the people before adam ha rishon? also, how does it correlate with the sciences dealing with the origin of man? i read in your books that all objects and interrelations are ultimately realized in specific people on earth. so is it literally the first man, or is it the first man to have a screen? a: the universe and humanity

the carrying out of that law. everything that happens at any given moment in creation, its t h e k a b b a l a h e x p e r i e n c e 36 sole purpose is to make people come to the point of utter bliss v to be filled with the light of the creator. the creator acts much like gravity: in the center of creation is the creator. the souls were distanced five worlds away from him. these include ak (adam kadmon, atzilut, beria, yetzira and assiya, all the way to the farthest point called our world. from that last point, he pulls us toward him. we sense that pull as pain v beginning with disease and ending in painful death. but if we make an effort to approach the creator by cooperating with that force, we will not feel the pain. instead, we will feel that force as good. if, however, we refuse to g

hieve this, through the upper light, our torments will gradually increase until they finally make us realize the reason for our pain. it is our souls need to reclaim the light that filled it before it came down to our world. the soul of man starts its existence in the world of ein sof. it then descends through five higher worlds, before finally clothing our physical bodies. those worlds are: adam kadmon, atzilut, beria, yetzira, and assiya. the result of the descent is that we are completely dependent on the components and characteristics of that spiritual system. thus, we must study that system in order to function according to its laws, instead of roaming blindly through our world, beaten time and again but not knowing why. the principal law of that system is altruism. it acts whether we

qualize our attributes, desires and thoughts. but how can we creatures, with our will to enjoy, want to delight in the creator, in his perfection and his stature, and make that will stem from within ourselves? for that purpose, the creator hides himself. by gradually descending from above, he slowly distances himself and creates five worlds (in hebrew the word, world, also means concealment: adam kadmon, atzilut, beria, yetzira, assiya. s p i r i t ua l wo r k 149 each degree, or each world, is another degree of concealment of the creator. below these worlds is our world, where the creator is not felt at all. the will to enjoy is five worlds apart from the creator, until the light reaches our world, which is why we only feel ourselves in this world. but that can only be felt through the co

fact that the soul is filled with the creator, meaning it receives for him, the soul is called a part of god above. only that desire can be filled with light, meaning the sensation of the creator. the creator created only one thing: a desire to enjoy. that desire is divided in several parts: 1. desires of the world of ein sof (infinite world- the greatest desires. 2. desires of the world of adam kadmon. 3. desires of the world of atzilut. 4. desires of the world of beria. 5. desires of the world of yetzira. 6. desires of the world of assiya. 7. desires of this world- the smallest of all desires, which operate with the intent for myself. our substance is a small desire for pleasure. the soul evolves in us gradually. we develop our lowest desires through desires for food, sex and family. th

he creator. he studies the attributes of the creator (the upper nine sefirot) and adopts them. f r o m t h e c r e at o r t o t h e c r e at u r e q: how many worlds separate the soul from the light? a: here is what happens from above downward: 1. the four phases of direct light. 2. the birth of the world of ein sof (infinity. 3. the first restriction of malchut. 4. the birth of the world of adam kadmon (ak. 5. the second restriction. 6. the breaking of the screen of malchut. 7. the creation of the worlds: atzilut, beria, yetzira, assiya. 8. the creation of the soul of the first man (adam ha rishon. 9. the breaking of the soul into pieces. 10. the descent of the pieces to our world. 11. the development of the souls by descending to our world, to our present state. c o n c e p t s i n k a b

LAITMAN M THE PATH OF KABBALAH

n the spiritual degree of the world of assiya. a screen for first degree coarseness raises us to the degree of the world of yetzira. a screen for second degree coarseness raises us to the degree of the world of beria. a screen for third degree coarseness raises us to the degree of the world of atzilut. and finally, a screen for fourth degree coarseness raises us to the degree of the world of adam kadmon. above adam kadmon, the soul ascends to the world of ein sof. there are five partzufim in every world, comprised of five sefirot. each time a person acquires five new sefirot, he acquires a new degree, a new partzuf. if it is in the world of assiya, the first five sefirot give us the ability to attain the partzuf of malchut of the world of assiya. the next five sefirot raise us to partzuf z

each person experiences them differently. the spiritual world is attained from below upward. but in order for this instruction to be suitable for everyone, kabbalists wrote it from above downward, not from below. it is actually the same road, but when looking from above, it is described in more general terms, more uniform. light descends from the creator, building five worlds on its way down adam kadmon, atzilut, beria, yetzira, and assiya. below the world of assiya there is the barrier a partition that separates this world from the spiritual worlds. there is another partition between the world of atzilut and the worlds below it. it is called parsa. between the world of ein sof and the world of atzilut, there is the restriction. thus, from the highest state the world of ein sof down to the

the world of assiya there is the barrier a partition that separates this world from the spiritual worlds. there is another partition between the world of atzilut and the worlds below it. it is called parsa. between the world of ein sof and the world of atzilut, there is the restriction. thus, from the highest state the world of ein sof down to the lowest, where we are, there are five worlds adam kadmon, atzilut, beria, yetzira, assiya, each consisting of five partzufim and each partzuf of five sefirot. in total, the number of degrees that stand between our (necessary) future state and our present state is 125. these degrees are not carved in stone, but are inside us. they are degrees of internal spiritual development. when we change something inside us, we ascend by one degree. when we ch

y to the realization of the necessity of spiritual development. there will be no way to escape it. that is why we place such emphasis on the circulation of the wisdom of kabbalah, so that everyone will know and recognize its importance. 70 part two: phases of spiritual evolution c h a p t e r 2 .1 t h e p u r p o s e o f c r e at i o n there are five worlds between the creator and our world: adam kadmon, atzilut, beria, yetzira and assiya. beneath the world of assiya there is the barrier and under the barrier there is our world. our goal in this world is to attain the degree of the world of ein sof while our souls are still clothed in our corporeal bodies, thus attaining complete unification with the creator. the properties of egoism change in every degree, according to the properties of t

itual power that leads to an equalizing of wills with the creator. however, this power will only be revealed in one who practices "torah and mitzvot" not to receive a personal reward, but to bestow contentment upon the creator. there are five degrees in the equivalence of form with the creator: nefesh, ruach, neshama, haya, yechida (nrnhy. these five degrees are attained from the five worlds adam kadmon, atzilut, beria, yetzira, and assiya. each degree has its own five inner degrees as well. thus, there are in total 125 degrees from this world to the top of the ladder. by practicing torah and mitzvot in order to bring contentment to the creator, a person slowly merits and attains (degree by degree) the vessels of the will to bestow. this way a person climbs these degrees one by one until r

he light of ein sof through the concealments, they feel as if changes occur in the light. therefore the souls that receive the light are divided into ten degrees, in accordance with the divisions in the concealments. all these concealments are only from the world of beria and below, because only there do the souls that receive from the ten sefirot via the concealments exist. in the worlds of adam kadmon and atzilut, the souls do not yet exist, because there they are only in potential. the ten concealments in the ten sefirot rule only in the worlds of beria, yetzira and assiya. nevertheless, the ten sefirot are considered godliness just as before the first restriction. the only difference in the vessels of the ten sefirot is that in the worlds of adam kadmon and atzilut, they are potential

st as before the first restriction. the only difference in the vessels of the ten sefirot is that in the worlds of adam kadmon and atzilut, they are potential vessels, whereas from bya (beria, yetzira, assiya) the vessels of the ten sefirot begin to manifest their covering power and concealment. however, the light in them remains unchanged as a result of the concealments. if in the worlds of adam kadmon and atzilut the souls (who are the receivers) are not revealed yet, then what is the purpose of these vessels of adam kadmon and atzilut, and from whom are they hiding and concealing themselves? the answer is that in the future, when the worlds pa r t t h r e e: t h e s t ru c t u r e o f t h e u p p e r wo r l d s 159 of bya, together with the souls in them, ascend there, they will receive

ealed yet, then what is the purpose of these vessels of adam kadmon and atzilut, and from whom are they hiding and concealing themselves? the answer is that in the future, when the worlds pa r t t h r e e: t h e s t ru c t u r e o f t h e u p p e r wo r l d s 159 of bya, together with the souls in them, ascend there, they will receive according to the degree of the ten sefirot in atzilut, or adam kadmon. as we have mentioned above, the worlds, the innovations, the changes, and the degrees, all refer only to the vessels. these bestow to the souls and measure out to them, so that they might receive from the light of ein sof. however, when the souls ascend in the degrees, they do not make any changes in the light of ein sof itself, because the concealments do not affect the one who is conceal

tabur de galgalta to the peh, the inner light exits galgalta, leaving a reshimo of the light that was in there, a reshimo de hitlabshut. but the reshimo from the strength of the screen that received the light is not left, because the screen decided to stop receiving the light and disqualified itself from working with its own strength. hence the reshimo of the screen disappears. the world of adam kadmon: partzuf keter galgalta 4/4 partzuf hochma ab 4/3 partzuf bina sg 3/2 partzuf za ma 2/1 partzuf malchut bon 1/0 partzuf nekudot de sag: partzuf nekudot de sag 2/2 the world of nekudim: partzuf katnut 2/1 partzuf gadlut 4/3 the world of atzilut: partzuf keter atik 4/4 partzuf hochma aa 4/3 partzuf bina avi 3/2 partzuf za za 2/1 partzuf malchut nukva 1/0 the world of beria: partzuf keter atik

rom the peh to as low as it had decided to descend in order to receive light. that place will become the tabur of the new partzuf. from the tabur and below, down to the sium raglin (end of legs, the end of the partzuf, the vessels remain empty. this is because the screen doesn t fill them due to a lack of sufficient resistance. the second partzuf, like all the other partzufim in the world of adam kadmon, cannot reach below the tabur of the first partzuf due to the weakness of their screen. after the second partzuf, called ab, is born and receives what it decides to receive in the rosh, the same bitush (the vigorous pressure of inner light and surrounding light on the screen at the tabur) that occurred in the first partzuf occurs again. here, too, the screen realizes that it cannot remain a

ure has already attained by acquiring a certain degree in the spiritual world. a part of the perfection that is not yet attained, and since the creature does not receive the entire light, but limits the amount it receives, the partial light received is measured against the light of ein sof. the measurement unit that is used is the five lights nrnhy (nefesh, ruach, neshama, haya, and yechida. adam kadmon: this is the first and the highest of the spiritual worlds. since all the other worlds are lower than adam kadmon, they descend from it. thus, it is obvious that the properties received from the light, transmitted through it from the world of ein sof, also contain the properties of the world of adam kadmon. otiot (letters: otiot are vessels. the light from partzuf ab does not carry with it

. everything that happens in reality is an implementation of that law. anything in the universe at any given moment is motivated by the power that drives mankind to reach the state of ultimate delight, the filling of the creature with the light of the creator. the creator acts like gravity: he is at the center of the universe. first, he pushes the souls to a distance of five worlds from him: adam kadmon, atzilut, beria, yetzira and assiya, and the farthest point is called this world. later, he begins to pull us towards him. we feel this process as compulsory, accompanied by all kinds of torments and pain. that anguish is intended to motivate us to replace our egoistic nature with an altruistic one. the creator is altruistic by nature. nearing or distancing from the creator means changing o

shells appear, which already want to use the egoistic desire. after the sin of adam ha rishon there are entire worlds of impure forces created. the impure system consists of the same structure, but is opposite to the system of the pure worlds. the creature is in between them to be given the conditions for free choice. q: what are parallel worlds? a: there are no other worlds. all five worlds adam kadmon, atzilut, beria, yetzira and assiya are parallel. try and imagine five rings with a joint center. imagine the same picture in parallel, one under the other, five times. what we get is five parallel areas, each consisting of five inner circles. all the areas are worlds entitled, adam kadmon, atzilut, beria, yetzira and assiya. now, imagine taking these areas and putting next to them another

characteristics of the upper worlds. this process of right, left, and middle continues until the 125th degree. these degrees are divided into five worlds, with twenty-five inner degrees in each. the first spiritual world from the bottom, the one that is above us, is called the world of assiya. above it are the worlds of yetzira, t h e pa t h o f k a b b a l a h 266 beria, atzilut and finally adam kadmon. our world is below the lowest degree of the world of assiya and is separated from it by a barrier. the powers of both right and left help us overcome difficulties in our passage from one degree to the next. when we begin to work against our egoism, we feel the power and desire to ascend. this is the first phase, the right side, that of the powers of the creator. the second phase is simply

ootsteps and learning by their books. t h e pa t h o f k a b b a l a h 338 in fact, the only world (spiritual state) that actually exists is the world of ein sof, a world of absolute adhesion with the creator. all the other sensations we feel are but sections of that complete, unlimited, and eternal feeling, known as the world of ein sof. one of the sections of the world of ein sof is called adam kadmon. after that comes a section called atzilut, then comes the world of beria, then yetzira, and finally assiya. the smallest section of this sensation is this world. the world of ein sof grows narrower in its perception by the egoistic senses of the creature, right down to the degree of our world. i can therefore define my progress and the spiritual world i am in according to the expansion of

e a n i n g 357 some souls are obliged only to attain their previous degrees. they rise through the 6,000 degrees called the 6,000 years and stop there. that is why it says that after 6,000 years the world will come to its end. however, there are special souls that, after attaining their degrees, must rise even higher, along with the worlds of bya to the level of partzuf sag of the world of adam kadmon. this degree is called the 7,000th, or seven thousand years. there are also souls that must attain the degree of partzuf ab of adam kadmon, called 8,000 years, or that of partzuf galgalta, called 9,000 years. there are also very special souls that attain the degree called 10,000 years, meaning they transcend in their emotions and attainments to the world of ein sof. such a soul comes to our

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

19) birds, vertebrate life in the air (20) quadrupeds, vertebrate earth animals. the third order of gates is termed decad of humanity and its divisions are as follows (21) appearance of man (22) material human body (23) human soul conferred (24) mystery of adam and eve (25) complete man as the microcosm (26) gift of five human faces acting exteriorly (27) gift of five powers to the soul (28) adam kadmon, the heavenly man (29) angelic beings (30) man in the image of god. the fourth order of gates is termed world of spheres and its divisions are as follows (31) the heaven of the moon (32) the heaven of mercury (33) the heaven of venus (34) the heaven of the sun (35) the heaven of mars (36) the heaven of jupiter (37) the heaven of saturn (38) the firmament (39) the primum mobile (40) the empy

f selfpossession and self-reliance which must envelope the seeker as a cloak of strength, while the everburning lamp of the sage represents the illumined mind and perfectly balanced intellect without which the mystery of the ages can never be solved. the sephirothic tree is sometimes depicted as a human body, thus more definitely establishing the true identity of the first, or heavenly, man--adam kadmon--the idea of the universe. the ten divine globes (sephiroth) are then considered as analogous to the ten sacred members and organs of the protogonos, according to the following arrangement. kether is the crown of the prototypic head and perhaps refers to the pineal gland; chochmah and binah are the right and left hemispheres respectively of the great brain; chesed and geburah (pechad) are t

order to each of the ten sephiroth. concerning the emanations from kether which establish themselves as three triads of creative powers- termed in the sepher ha zohar three heads each with three faces--h. p. blavatsky writes "this [kether] was the first sephiroth, containing in herself the other nine sephiroth, or intelligences. in their totality and unity they represent the archetypal man, adam kadmon, the prwt gonov, who in his individuality or unity is yet dual, or bisexual, the greek didumos, for he is the prototype of all humanity. thus we obtain three trinities, each contained in a 'head' in the first head, or face (the three-faced hindu trimurti, click to enlarge the four sephirothic trees. the forty concentric circles shown in the large circular cut in the preceding chapter are he

the mystery of the microcosm. redrawn from cesariano's edition of vitruvius. herein is depicted the mysterious word of plato which was crucified in space before the foundation of the world. the anonymous author of the canon writes "the logos or soul of the world, according to plato, the greek hermes, and the christ, according to the christian gnostics, are all one and the same as the hebrew adam kadmon, who is the second person of the cabalistic triad. the cyllenian hermes, described by hippolytus, so exactly resembles the lesser man found in cesariano's edition of vitruvius, that they may be justifiably considered to be identical" after relating the figure to dionysus because of the vine leaves wound in the hair, the same writer concludes "here we have clearly and distinctly a curious su

MORALS AND DOGMA

being the world of ideas [greek??s??t, by means whereof god has created visible things, he is the most ancient god, in comparison with the world, which is the youngest production. the logos _chief of intelligence, of which he is the general representative, is named _archangel, type_ and _representative_ of all spirits, even those of mortals. he is also styled the man-type and primitive man, adam kadmon. god only is wise. the wisdom of man is but the reflection and image of that of god. he is the father, and his wisdom the mother of creation: for he united himself with wisdom[[greek: s?f?a, sophia, and communicated to it the germ of creation, and it brought forth the material world. he created the ideal world only, and caused the material world to be made real after its type, by his logos

h the infinite by the primitive ray of light. this first-born is the creative agent, conservator, and animating principle of the universe. it is the light of light. it possesses the three primitive forces of the divinity, light, spirit, and life f??e, and. as it has received what it gives, light and life, it is equally considered as the generative and conceptive principle, the primitive man, adam kadmon. as such, it has revealed itself in ten emanations or _sephiroth, which are not ten different beings, nor even beings at all; but sources of life, vessels of omnipotence, and types of creation. they are _sovereignty_ or _will, wisdom, intelligence, benignity, severity, beauty, victory, glory, permanency, and _empire. these are attributes of god; and this idea, that god reveals himself by hi

mbers also represent the _first_ three sephiroth, kether, khokmah, and bainah, or _will _wisdom, and _understanding, which, with daath or _intellection_ or _thought, are also four, daath not being regarded as a sephirah, not as the deity acting, or as a potency, energy, or attribute, but as the divine action. the sephiroth are commonly figured in the kabalah as constituting a human form, the adam kadmon or macrocosm. thus arranged, the universal law of equipoise is three times exemplified. from that of the divine intellectual, active, masculine energy, and the passive capacity to produce thought, the action of thinking results. from that of benignity and severity, harmony flows; and from that of victory or an infinite overcoming, and glory, which, being infinite, would seem to forbid the e

dionusos, torn in pieces, according to the bacchic mysteries, by the titans, was considered by the manicheans as simply representing the soul, swallowed up by the powers of darkness--the divine life rent into fragments by matter--that part of the luminous essence of the primitive man [the [greek: p??t??p [protos anthropos] of mani, the [greek: p??p [praon anthropos] of the valentinians, the adam kadmon of the kabalah; and the kaiomorts of the zendavesta, swallowed up by the powers of darkness; the mundane soul, mixed with matter--the seed of divine life, which had fallen into matter, and had thence to undergo a process of purification and development. the [greek: g??s [gnosis] of carpocrates and his son epiphanes consisted in the knowledge of one supreme original being, the highest unity

y made no distinction between the latter and the wise and good men of every nation. they taught that any other soul which could soar to the same height of contemplation, might be regarded as equal with him. the ophites commenced their system with a supreme being, long unknown to the human race, and still so the greater number of men; the [greek [buthos, or profundity, source of light, and of adam-kadmon, the primitive man, made by the demiourgos, but perfected by the supreme god by the communication to him of the spirit[[greek??e? a. pneuma. the first emanation was the thought of the supreme deity [the [greek??a. ennoia, the conception of the universe in the thought of god. this thought, called also silence([greek: s. sige, produced the spirit[[greek??e? a. pneuma, mother of the living, an

ught to conquer it. but the chief of the celestial empire created a power which he placed on the frontiers of heaven to protect his eons, and destroy the empire of evil. this was the mother of life, the soul of the world, an emanation from the supreme being, too pure to come in immediate contact with matter. it remained in the highest region; but produced a son, the first man the _kaiomorts, adam-kadmon??t??p [protos anthropos] and hivil-zivah; of the zend-avesta, the kabalah, the gnosis, and sabeism; who commenced the contest with the powers of evil, but, losing part of his panoply, of his light, his son and many souls born of the light, who were devoured by the darkness, god sent to his assistance the living spirit, or the son of the first man??p. uios anthropou, or jesus christ. the mot

nce, and _wisdom. while plato tells us of the _supreme good, the _reason_ or _intellect, and the _soul_ or _spirit; and philo of the _archetype of light _wisdom [s??a, and the _word; the kabalists, of the triads of the sephiroth. while the disciples of simon magus, and the many sects of the gnostics, confuse us with their _eons, emanations, powers, wisdom superior_ and _inferior, ialdabaoth, adam-kadmon, even to the three hundred and sixty-five thousand emanations of the malda tes. and while the pious christian believes that the word dwelt in the mortal body of jesus of nazareth, and suffered upon the cross; and that the holy ghost was poured out upon the apostles, and now inspires every truly christian soul. while all these faiths assert their claims to the exclusive possession of the tru

wise. he was without idea or figure, and it is forbidden to form any idea or figure of him, neither by the letter he, nor by the letter yod, though these are contained in the holy name; nor by any other letter or point in the world. but after he created this idea [this limited and existing-in-intellection nature, which the ten numerations, sephiroth or rays are, of the medium, the first man adam kadmon, he descended therein, that, by means of this idea, he might be called by the name tetragrammaton; that created things might have cognition of him, in his own likeness. when the infinite god willed to emit what were to flow forth, he contracted himself in the centre of his light, in such manner that most intense light should recede to a certain circumference, and on all sides upon itself. a

e might be called by the name tetragrammaton; that created things might have cognition of him, in his own likeness. when the infinite god willed to emit what were to flow forth, he contracted himself in the centre of his light, in such manner that most intense light should recede to a certain circumference, and on all sides upon itself. and this is the first contraction, and termed _tsemsum, adam kadmon, the primal or first man, is the first aziluthic emanant from the infinite light, immitted into the evacuated space, and from which, afterward, all the other degrees and systems had their beginnings. it is called the adam prior to all the first. in it are imparted ten spherical numerations; and thereafter issued forth the rectilinear figure of a man in his sephirothic decade, as it were the

l numerations; and thereafter issued forth the rectilinear figure of a man in his sephirothic decade, as it were the diameter of the said circles; as it were the axis of these spheres, reaching from their highest point to their lowest; and from it depend all the systems. but now, as the infinite light would be too excellent and great to be borne and endured, except through the medium of this adam kadmon, its most secret nature preventing this, its illuminating light had again to emanate in streams out of itself, by certain apertures, as it were, like windows, and which are termed the ears, eyes, nostrils, and mouth. the light proceeding from this adam kadmon is indeed but one; but in proportion to its remoteness from the place of out-flowing, and to the grades of its descent, it is more de

n this manner he made vacant a space for the worlds, which had not the capacity to use the great light of the covering, the end whereof was lucid and excellent as its beginning. and so [by drawing up the lower half and half the letters, are made the _male_ and _female, that is, the anterior and posterior adhering mutually to one another. the vacant space effected by this retraction is called auir kadmon, the primal space: for it was the first of all spaces; nor was it allowable to call it _covering, which is aur peni-bal, the light of the countenance of god. the vestiges of the light of the garment still remained there. and this world of the garment has a name _that includes all things, which is the name ihuh. before the world of the vacant space was created, he was, and his name, and they

t as the primal ether, to descend, and take to itself the light remaining in the primal ether, and return above, with that vestige which so impeded the manifestation; which yod did. it descended below five times, to remove the vital spirit of the vestige of the light ainsoph; and the vestige of the light and vital spirit of the garment from the sphere of splendor, so as to make of it adam, called kadmon. and by its return, manifestation is effected in the space below, and a vestige of the sublime brilliance yet remains there, existing as a spherical shape, and termed in the sohar simply _tehiru, that is, splendor; and it is styled the first matter. it being, as it were, vapor, and, as it were, smoke. and as smoke is formless, not comprehended under any fixed definite form, so this sphere i

nionless, without form or similitude, utterly without ideal or figure. it is forbidden to make of him any figure whatever, by any image in the world, neither by the letter he nor by the letter yod, nor by any other letter or point in the world. but after he had formed this idea, the particular conception, limited and intelligible, which the ten numerations are, of the medium of transmission, adam kadmon, the primal or supreme man, he by that medium descended, and may, through that idea, be called by the name ihuh, and so created things have cognizance of him, by means of his proper likeness. woe unto him who makes god to be like unto any mode or attribute whatever, even were it to one of his own; and still more if he make him like unto the sons of men, whose elements are earthly, and so ar

ther, like the links of a chain. three points first emanated, one under the other; kether, hakemah, and binah; and, so far, there was no copulation. but afterward the positions of hakemah and binah changed, so that they were side by side, kether remaining above them; and then conjunction of the male and female, aba and imma _father_ and _mother, as points. he, from whom all emanated, created adam kadmon, consisting of all the worlds, so that in him should be somewhat from those above, and somewhat from those below. hence in him was nephesch [psyche _anima infima, the lowest spiritual part of man _soul, from the world asiah, which is one letter _he_ of the tetragrammaton _ruach [spiritus _anima media, the next higher spiritual part, or _spirit, from the world yezirah, which is the _vav_ of

tephareth, yesod, and malakoth in the middle: and many hold that all the ten subsist in circles, one within the other, and all homocentric. it is also to be noted, that the sephirothic tables contain still another numeration, sometimes called also a sephirah, which is called daath, cognition. it is in the middle, below hakemah and binah, and is the result of the conjunction of these two. to adam kadmon, the idea of the universe, the kabalah assigns a human form. in this, kether is the cranium, hakemah and binah the two lobes of the brain, gedulah and geburah the two arms, tephareth the trunk, netsach and hod the thighs, yesod the male organ, and malkuth the female organ, of generation. yod is hakemah, and he binah; vav is tephareth, and the last he, malkuth. the whole, say the books _myst

th the trunk, netsach and hod the thighs, yesod the male organ, and malkuth the female organ, of generation. yod is hakemah, and he binah; vav is tephareth, and the last he, malkuth. the whole, say the books _mysterii_ or of _occultation, is thus summed up: the intention of god the blessed was to form impersonations, in order to diminish the light. wherefore he constituted, in macroprosopos, adam kadmon, or arik anpin; three heads. the first is called "the head whereof is no cognition; the second "the head of that which is non-existent; and the third "the very head of macroprosopos; and these three are _corona, sapientia, and _informatio, kether, hakemah, and binah, existent in the corona of the world of emanation, or in macroprosopos; and these three are called in the sohar atika kadischa

re called "the ancient of days; and this ancient of days is the internal part, or soul, of macroprosopos. the human mind has never struggled harder to understand and explain to itself the process of creation, and of divine manifestation _and at the same time to conceal its thoughts from all but the initiated, than in the kabalah. hence, much of it seems at first like jargon. macroprosopos or adam kadmon is, we have said, the idea or intellectual aggregate of the whole universe, included and contained unevolved in the manifested deity, himself yet contained unmanifested in the absolute. the head, kether "whereof is no cognition" is the _will_ of the deity, or the deity _as_ will. hakemah, the head "of that which is non-existent" is the generative power of begetting or producing thought; yet

ltiplied in the causates, in respect of their nature, or of the subsistences, vessels, and openings assigned to them; whereby the single and infinite essence, being inclosed or comprehended in these limits, bounds, or externalnesses, takes on itself definiteness of dimension, and becomes itself manifold, by the manifoldness of these envelopes. as man [the unit of humanity] is a microcosm, so adam kadmon is a macrocosm, containing all the causates of the first cause. as the material man is the end and completion of all creation, so in the divine man is the beginning thereof. as the inferior adam _receives_ all things _from_ all, so the superior adam _supplies_ all things _to_ all. as the former is the principle of _reflected_ light, so the latter is of _direct_ light. the former is the term

rnary is the bringing back of duality to unity. the ternary is the principle of number, because, bringing back the binary to unity, it restores to it the same quantity whereby it had departed from unity. it is the first odd number, containing in itself the first even number and the unit, which are the father and mother of all numbers; and it has in itself the beginning, middle, and end. now, adam kadmon emanated from the absolute unity, and so is himself a unit; but he also descends and flows downward into his own nature, and so is duality. again, he returns to the unity, which he hath in himself, and to the highest, and so is the ternary and quaternary. and this is why the essential name has four letters--three different ones, and one of them once repeated; since the first he is the wife

h is the ancient most holy, the most hidden of the hidden, is fashioned _within_ the occult wisdom, of both sexes, male and female. hakemah, and binah, the mother, whom it impregnates, are quantitatively equal. wisdom and the mother of intellection go forth at once and dwell together; for when the intellectual power emanates, the productive _source_ of intellection is included in him. before adam kadmon was fashioned into male and female, and the state of equilibrium introduced, the father and mother did not look each other in the face; for the father denotes most perfect love, and the mother most perfect rigor; and she averted her face. there is no _left [female, says the _idra rabba, in the ancient and hidden one; but his totality is right [male. the totality of things is hua, he, and he

n he created the world, that his creatures should recognize his existence. therefore he created evils, to afflict them withal when they should sin, and light and blessing to reward the just. and therefore man necessarily has free-will and election, since good and evil are in the world. and these kings died, says the _commentary, because the condition of equilibrium did not yet exist, nor was adam kadmon formed male and female. they were not in contact with what was alive: nor had any root in adam kadmon; nor was wisdom which outflowed from him, their root, nor did they connect with it. for all these were pure mercies and most simple love; but those were rigorous judgments. whence face looked not toward face; nor the father toward the mother, because from her proceeded judgments. nor macrop

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

wledge of g-d table of contents part one: seder hishtalshelut- the chaining down of the worlds the soul of man the soul of creation the source of all existence the inner self of man heyulie& ko ach ability& potential the singular essence of the soul a highlight in the singularity the estimation within himself the essential light of the soul ohr ein sof the infinite light yachid singular echad one kadmon the primordial the need for restraint& concentration tzimtzum restraint the point and impression reshimu impression kav v chut the line& thread kav hamidah the measuring line the three abilities hagadol, hagibor, v hanorah- the great, the mighty, and the awesome the ten sefirot the three upper sefirot (mochin brains) the seven lower sefirot (midot emotions) the realm of desire the primal de

eshimu impression kav v chut the line& thread kav hamidah the measuring line the three abilities hagadol, hagibor, v hanorah- the great, the mighty, and the awesome the ten sefirot the three upper sefirot (mochin brains) the seven lower sefirot (midot emotions) the realm of desire the primal desire ratzon hakadoom the primal desire the sefirot of igullim circles the sefirot of yosher upright adam kadmon primal man (ratzon l ratzon) malchut and keter keter of atzilut, atik yomin& arich anpin (pleasure& desire) the enclothement of atik in arich binah comprehension hitbonenut contemplation& analysis da at concentration abba& imma (father& mother) the world of tohu chaos the world of tikkun rectification the worlds of akudim, nekudim& brudim the three lines of the sefirot of yosher the inner k

echad is a simple unity which has no parts. this is because nothing has come out yet. the sefirot are merely implied heyulie-abilities which are one with the simple essential self. this is because all the details are only implied, but no definite course of action has been concluded. there are still infinite possibilities, for all that has thus far been established is just the intention to create. kadmon primordial/preceding the third level of the infinite light is called kadmon (primordial or preceding. here, all the details, to the finest detail, of creation have been determined and established. all that is left is to bring it into actuality. this level corresponds to the analogy of a person who is about to move his hand to reach for a bottle of soda. the resolve to get the soda has been

analogy of a person who is about to move his hand to reach for a bottle of soda. the resolve to get the soda has been established and the entire process necessary to acquire it has been estimated within himself, down to the last detail. he knows exactly how much strength he will use, what movements he will make and exactly how far he will have to reach, and he is ready to do so. likewise, above, kadmon is the estimation within g-d, of the entire process of creation. exactly what will be necessary to bring about the final result of the original desire for creation, is in place and about to proceed. nonetheless, nothing at all has actually happened. it is all still totally within and inseparable from him. now, it must be pointed out that these three levels of yachid, echad and kadmon are th

, echad and kadmon are themselves only heyulie abilities of the ohr ein sof and do not have any actual existence there. only the quintessential self of ohr ein sof exists, as an absolute simple singularity. nonetheless, as explained above, though we cannot say that they exist there, we cannot say that they do not. the need for restraint and concentration in order to understand the transition from kadmon to the beginning of actualization, we must return to the microcosm, the human being. in order for an intention to come out into actuality from the heyulie state to a specific line of movement, there must be an initial restraint and concentration (tzimtzum. this is because the heyulie for movement, as it exists in the power of movement of the soul is unlimited. it therefore contains within i

one with the essential simple singularity of ohr ein sof. before tzimtzum there was g-d and his name alone, as explained above. therefore, the way the desire exists in ohr ein sof cannot be defined as a general desire which includes particulars within it. since it is totally one with the essence, only the essence exists, as a simple singularity with no parts. even the levels of yachid, echad and kadmon, mentioned above, have no actual existence at all, but are rather merely heyulie abilities of g-d, who is kol yachol (has infinite abilities. they therefore cannot be defined as general desires which include particulars. only after tzimtzum, when the desire becomes revealed, can it be defined as a general desire which includes many particulars. however, even though there is a distinction be

hin his emotions are his thoughts. enclothed within his thoughts is his self-perception (ratzon l ratzon) and enclothed within his self-perception is his "primal desire (ratzon hakadoom. we therefore see that the outermost thing is the action and the innermost is the primal desire. this is called adam d yosher (the upright man, because it operates as a human being (who stands upright) would. adam kadmon primal man (ratzon l ratzon) as stated above, from the desire for actualization of the igullim (malchut of igullim, which is the last circle of the sefirot of igullim (circles, comes about the "desire for the desire (ratzon l ratzon, which is in the form of an upright man (adam d yosher. this upright man is called adam kadmon (primal man. once a person s primal desire comes to the final pri

, in the process of creation, we cannot say that the "outside" shapes g-d s desire for a desire, since there is no "outside" in relation to him. actually, it is the other way around. because g-d desired to create the world to be something that has the appearance of being outside of himself, he therefore created the desire for a desire for the world. not visa versa. from the above we see that adam kadmon (the desire for the desire-ratzon l ratzon) is the link between the emanator and the emanated, between g-d and the world. because of this, the term "the desire for the desire" has two meanings. on the one hand it means the desire to fulfill the desire that preceeds it, and on the other hand, it means the desire to bring about the desire that follows it. futhermore, since the ratzon l ratzon

he malchut of the upper world, becomes the keter of the lower world. for instance, as mentioned before, the sefirah of keter is desire, and the sefirah of malchut is speech. from this we understand that the speech of the king becomes the inner motivating desire of the servant or that the speech of the teacher becomes the inner motivating desire of the student etc. likewise, the last level of adam kadmon (primal man) becomes the source of atzilut (the world of emanation. this is to say that malchut of adam kadmon becomes the keter of atzilut. keter of atzilut, atik yomin& arich anpin- pleasure and desire the first sefirah of every level is its keter which is the desire to bring it about, for if there were no desire for it, it couldn t exist. this principle applies both above, in regard to t

existence of evil in the world is for the pleasure gained by its destruction and to create free choice and challenges for human beings. these two parts of keter are called atik yomin (the ancient of days, and arich anpin (the long face. atik yomin corresponds to pleasure and arich anpin corresponds to desire. the difference between the desire of arich anpin (the long face) and the desire of adam kadmon (primal man) is that the desire of adam kadmon is not yet for any specific thing. rather, it is the general perception of himself, as a whole, which includes many particular desires in it. in adam kadmon the specific desires are completely concealed in a way of a heyulie. arich anpin, on the other hand, is already a desire for something "outside of himself, so to speak. it is a desire for t

not yet for any specific thing. rather, it is the general perception of himself, as a whole, which includes many particular desires in it. in adam kadmon the specific desires are completely concealed in a way of a heyulie. arich anpin, on the other hand, is already a desire for something "outside of himself, so to speak. it is a desire for the revelation of a specific thing. furthermore, in adam kadmon, the desire is actually not for anything external altogether. it is all still solely for himself. an example of this is a person who desires a beautiful car. in his a k (adam kadmon) it is not actually a car that he wants. rather, the desire of his a"k (adam kadmon, is that he envisions himself in the car. it is all about himself, not the car. only in arich anpin does the desire for the car

who desires a beautiful car. in his a k (adam kadmon) it is not actually a car that he wants. rather, the desire of his a"k (adam kadmon, is that he envisions himself in the car. it is all about himself, not the car. only in arich anpin does the desire for the car itself become revealed. we, therefore, see that the desire of arich anpin is already for something outside of himself, whereas in adam kadmon it is still all about himself. this is the way it is in the desire, which is arich anpin. however, the pleasure of it, is still all about himself. for this reason, atik yomin, which is the pleasure of it, still relates to the self, and is still considered to be part and parcel of the self. in contrast, arich anpin already relates outward, toward the world. for this reason it is considered t

n at all. this is because in actuality, desire is something which transcends reason altogether. there is not even a hidden reason for the desire on this level. this is because it is an essential desire which is above the intellect. therefore, this level of desire is higher than the division into right and left etc. even though it becomes revealed from the lowest level of the hidden desire of adam kadmon (primal man. about this difference between keter of keter and chochmah of keter it states "and the curtain shall be for you a separation between the holy and the holy of holies. this is referring to the aspect of the parsa (space) between keter of keter and chochmah of keter, which is called krooma d avirah (the "airy membrane" that exists between the skull and the brain) for this reason we

oncrete" concepts. at this point, not only do they become totally assimilated and "one" with the mind of the student, but he then will be able to convey them and explain them to others. from the last level of the letters of his thoughts, the ideas will come into his speech to convey them to someone else. this is how names work in general. from the external name and description of chochmah of adam kadmon, the tangible light and revelation of chochmah of atzilut is revealed. it is from the "thickening" of the internal light that the vessels of that light come about. these vessels, in turn, become the "light" of the next level. so, as in the above example of a customer placing an order with a craftsman, from the internal letters of the seminal idea in the mind of the customer, come the letter

al nature in the soul of a kind person is to desire kindness, so too, in ohr ein sof there is an essential heyulie desire for kindness. this exist on the level of yachid a desire for a specific kindness arose and became "highlighted" in the simple will of ohr ein sof. this is the level of echad. he estimated within himself what would be necessary to bring about this kindness. this is the level of kadmon and includes within itself the heyulie estimation for the entire creation. the tzimtzum and reshimu (restraint and impression) within himself, as explained above, which brought about the possibility to give divine influence according to the capacity of the recipients. the kav hamidah (measuring line, which is the source of all measure and definition, as explained above. the desire descended

ut the possibility to give divine influence according to the capacity of the recipients. the kav hamidah (measuring line, which is the source of all measure and definition, as explained above. the desire descended from the kav hamidah (measuring line) to the ten sefirot of igullim (the sefirot of circles (desires. the desire descended from the last level of the sefirot of igullim to keter of adam kadmon (desire of primal man. the light of the essential desire descended from hidden desire to revealed desire. this is to say that the desire descended from the ratzon l ratzon (desire for the desire) which are the sefirot of adam kadmon, to atik yomin (pleasure for emanation) and arich anpin (desire for emanation. from the revealed "pleasure (atik) and "desire (arich, the simple desire for kind

and hate is hate, etc. the only difference is that one is like a small child and the other is like a mature adult. as stated, zeir anpin (emotions) is completely small and immature relative to arich anpin (revealed desires, who is compared to "a sage who has acquired wisdom. however, even arich anpin (revealed desires) is considered to be completely immature relative to the greater "man" of adam kadmon (hidden desires. nonetheless, as mentioned above, the desires and emotions are exactly the same. the only exception is that one is tiny and the other is incomparably greater. an example for this is a map. a short line on a map may represent a river that flows for five hundred miles. another example is that when one observes an eclipse through the use of a pinhole, he will be able to see eve

t all. now, of course, there is thought here too. the thought here, though, are the letters particular to the desire. this thought is called "the hidden thought of arich anpin("machshava stima ah d arich anpin" or "binah of arich anpin. this principle, that thought and desire are interchangeable, applies even to the highest levels. this being the case, the "primal desire (ratzon hakadoom) of adam kadmon is often called "the primal thought (machshavah hakedoomah) of adam kadmon, because it too becomes immediately enclothed in its letters. this principle even applies higher, in the essence itself, so that the "simple essential desire (ratzon hapashoot shebaatzmoot, mentioned earlier, can also be called "the simple essential thought (machshavah pashoota shebaatzmoot. all the above is the firs

ght "speech of thought" and "action of thought" exist throughout the entire chaining down of the worlds. just as in the essential desire of the quintessential singularity before tzimtzum, these three levels exist, so too they exist after tzimtzum. as mentioned above, these three levels of thought exist in the primal thought (machshavah hakedoomah. following that, they exist in the thought of adam kadmon. these three levels of thought then exist in the thought of atik yomin and arich anpin. similarily, in a human being, from the hidden thought in the essence of his soul, the thought descends further and further through all the above levels until it finally comes out in revealed thought, enclothed in the emotions of the heart, which is called leah. these three levels, thought, speech and act

of thought, speech and action, correspond to the worlds of briyah (creation, yetzirah (formation) and asiyah (action. thought corresponds to the world of creation, as mentioned above that thought is like a creation of something from nothing. speech corresponds to the world of formation, and of course, action corresponds to the world of action. from an even broader, more general perspective, adam kadmon is called "the man of creation (adam d briyah. atik yomin and arich anpin are called "the man of formation (adam d yetzirah, and zeir anpin is called "the man of action (adam d asiyah. through the contemplation of this matter one may come to an understanding of a great many details in the chaining down of the worlds (seder hishtalshelut) all the way from the "essential thought, until the "a

wers are totally one and the same. this is not just in a way of a "unity of parts, but rather in a way of an absolute essential singularity. the aspect of elokim also exists on the level of the primal thought, after tzimtzum. here it conceals the holistic "whole" of the primal thought and desire, but brings forth particular revelations. the name elokim also exists on the level of "thought of adam kadmon. once again, it conceals the whole, but brings forth particulars. following this is the aspect of elokim of atik and arich etc. this continues until the aspect of elokim of the five gevurot of the divisions of letters in binah and leah etc (we now gained insight into how to fulfill the commandment to "contemplate" g-d s unity while reciting this verse. one contemplates how everything that e

RABBI MOSHE WISNEFSKY APPLES FROM THE ORCHARD THE ARIZAL ON THE PARASHAH

t, in [g-d fs] command [to create man, the female is not mentioned at all. if the command was to create only adam, why was eve created? we see that [even in the second account of creation] after the command, the female was created, for the torah goes on to describe how gg-d caused a deep sleep to descend upon the man c h and so forth. we shall now explain this. from the primordial [world of] adam kadmon, the 72-name was not manifest; only the 63-name began to manifest via the mouth, the nose, etc. this is why [the torah] begins with the letter beit, referring to the 63- name. when the 63-name issued forth [from adam kadmon, it was manifest as the vowels of the 63-name, this being the mystical meaning of the primordial kings [of edom. this is referred to by the phrase gthe heavens and the e

rred to by] gthe water. h none of the light descended into the vessels, other than 288 sparks. this is indicated by the word for ghovered h [merachefet, which can be read g288 [sparks] died [i.e, descended. h 288 is the sum of 72 and 216. after the shattering [of the vessels, the 63-name coupled with the 72-name above, and produced the new 45-name, which issued from the supernal forehead [of adam kadmon, and it was the principle that rectified [reality, as stated above. this is indicated by the phrase, gand g-d said, elet there be light, f h[ gthe light h] referring to [the light of] the 45-name that rectified [reality. 1 psalms 53:4. the arizal on parashat bereishit (2) 19 g cand there was light h refers to the actual rectification, which occurred during the seven days of creation [the to

eing giant. rather, this simply the way the kabbalists describe adam fs transformation from a totally spiritual to partly physical being. however, he [originally] encompassed souls of arich anpin, and when he sinned, these souls ascended on high. as we have explained previously, the four worlds correspond to the four lower partzufim, while the higher partzufim correspond to the higher world, adam kadmon: the arizal on parashat noach (2) 28 partzuf sefirah world body arich anpin keter adam kadmon skull abba chochmah atzilut right lobe of brain ima binah beriah left lobe of brain z feir anpin the midot yetzirah arms, torso, legs, sexual organ nukva d fz feir anpin malchut asiyah glans or female in addition to encompassing souls whose level of consciousness reflected the four principle worlds

sive lessening and constricting of the or ein sof, making room for limited existence. this progressive constriction, called tzimtzum, brought about various planes of reality. called in kabbalah the five worlds. each gworld h is a certain level of concealment of gdliness, of the or ein sof. from highest to lowest (i.e. from greater to lesser revelation of the or ein sof they are: the world of adam kadmon which is the primordial world, or the first level of somewhat finite revelation; the world of atzilut; the world of beriah; the world of yetzirah; and the world of asiyah. the entire physical universe is the lowest aspect of the world of asiyah. in each of the worlds there is an increasingly dim revelation of the infinite light as it descends further and further and becomes more and more co

the five aspects of the sacrifice, and the five levels of the soul, all correspond as well to the four/five worlds. we may thus expand the above charts as follows: sefirah in tohu partzuf in tikun the name havayah aspect of sacrifice level of the soul world atik yomin( gthe ancient of days h) keter arich anpin( gthe long face h) upper thorn of yud the intention of the priest (kohen) yechidah adam kadmon( gprimordial man h) chochmah abba( gfather h) yud the confession chayah atzilut( gemanation h) binah ima( gmother h) hei the animal neshamah beriah( gcreation h) chesed, gevurah, tiferet, netzach, hod, yesod z feir anpin( gthe small face h) vav the oil and wine ruach yetzirah( gformation h) malchut nukva( gthe female h) of z feir anpin hei the salt nefesh asiyah( gaction h) g cthat is pleas

five worlds, the five gkingdoms h or levels of life in this world, the five levels of the soul, and the five aspects of the sacrifices. these correspondences are summarized in the following chart: the name havayah sefirah (in tohu) partzuf (in tikun) world kingdom level of the soul aspect of sacrifice atik yomin( gthe ancient upper of days h) thorn of yud keter arich anpin( gthe long face h) adam kadmon( gprimordial man h) soul yechidah the intention of the priest (kohen) yud chochmah abba( gfather h) atzilut( gemanation h) articulate (man) chayah the confession hei binah ima( gmother h) beriah( gcreation h) animal neshamah the animal vav chesed, gevurah, tiferet, netzach, hod, yesod z feir anpin( gthe small face h) yetzirah( gformation h) vegetable ruach the oil and wine hei malchut nukva

h and it is known that the zohar states that these seven kings were like sparks that were scattered, glike a blacksmith who hits iron and sparks fly in all directions. h this is the allusion in the word geitz[ gspark h, as in the words of the talmud, ga spark [geitz] that flies out from under the hammer. h6 we have explained previously that these seven kings took their light from the body of adam kadmon, under the tuft of the beard, but not higher [than this. adam kadmon( gprimordial man h) is the first divine emanation after the initial tzimtzum. the sefirot issue from his various gbody h parts. it follows that they lack the three highest lights, i.e, those of [adam kadmon fs] ears, nose, and mouth. this is why both their frontal and back aspects broke. these [missing lights] are indicate

r sefirot of tohu broke because they lacked the stabilizing influence of the intellect, while the three upper sefirot of tohu, its intellect, did not break (since intellect is inherently more stable than the volatile emotions; instead, only (1) their backs, or external aspects (2) gfell. h we have explained previously that abba and ima are formed from the two lights of the nose and mouth [of adam kadmon, and thus lack only the light of the ear. therefore [when the vessels of tohu broke] only their backs fell. to allude to the one light they lack [i.e, that of the ear of adam kadmon] we affix a single crown on each of these letters .translated from sha far hamitzvot, ta famei hamitzvot, and etz chaim 821 parashat haazinu the song of moses, which constitutes the greater part of the portion o

SEPHER YETZIRAH WESTCOTT

iles appear. 18. fishes, vertebrate life in the waters. 19. birds, vertebrate life in the air. 20. quadrupeds, vertebrate earth animals. third order: decad of humanity 21. appearance of man. 22. material human body. 23. human soul conferred. 24. mystery of adam and eve. 25. complete man as the microcosm. 26. gift of five human faces acting exteriorly. 27. gift of five powers to the soul. 28. adam kadmon, the heavenly man. 29. angelic beings. 30. man in the image of god. fourth order: world of spheres 31. the moon. 32. mercury. 33. venus. 34. sol. 35. mars. 36. jupiter. 37. saturn. 38. the firmament. 39. the primum mobile. 40. the empyrean heaven. fifih order: the angelic world 41. ishim--sons of fire. 42. auphanim--cherubim. 43. aralim--thrones. 44. chashmalim--dominions. 45. seraphim--vir

SIFRA DETZNIYUTHA

6 isaiah 44:5. 47 these are the first three letters of the name hvhy, extending only through the world of yetzirah. in the sefer yetzirah, the six directions are sealed with permutations of the three letters. 48 torah b reshith 1:14. 49 proverbs 10:25. 50 the hairs of the beard are the atziluthic letters convoluting into divine names. see fig. 51 man sya, ish, pronounced eesh as in leash. 52 adam kadmon, celestial man, vast face. in the eleventh chapter of the bhagavad gita, this is described as the universal form (vishvarupa) of vast face as mahavishnu. 53 jeremiah 2:6. 54 son, rb, bar; he i.e. small face. 55 these four are inside the skull as the hidden brain, composed of the three roots of the tree and sefirah crown/above. 56 these are the nine sefiroth, which emanate from sefirah crown

SPENSER THE CULT OF THE ALL SEEING EYE 1960

of this arc meets the apex of four triangles. two white, one gray, and one yellow, the last of which touches the perimeter of the black and blue sphere. this arc represents the crown of the sephiroth, the first of the ten emanations issued from en soph, the divine darkness (waite, op. cit, p. 26. the four triangles represent other emanations. the caduceus line symbolizes the spinal chord of adam kadmon, the archetypal man, another form of the sephiroth (pick, op. cit, p. 70. the quartered sphere represents the four different worlds of the tree. the three rows up and down of the mural are the three pillars of the tree. the 22 iriangles in the mural are the 22 lines or paths by which the (en sephiroth are connected one to another (waite, op. cit, p. 381. the left, male side of the tree, ind

h are connected one to another (waite, op. cit, p. 381. the left, male side of the tree, indicated by the black half of the sphere, is darkness and death (ibid, p. 350. the right side of the tree is female: as symbolized by the moon figure, the while halfcrescent. the caduceus line .spinal chord is the sex force which extends down (he middle pillar of the sephiroth, which is also the body of adam kadmon. the base of the spine is the yesod or foundation, the sacred generative organs (ibid, p. 1201. from yesod springs the kingdom at the bottom of the tree, which represents mankind. the literature on this subject is vast and confusing, but there are certain basic ideas to be found in all cabalistic writings. bernhard pick (op. cit, p. 104-5) has written that "the idea of god according to the

TEXE MARRS CODEX MAGICA SECRET SIGNS MYSTERIOUS SYMBOLS AND HIDDEN CODES OF THE ILLUMINATI

ent statue is a masonic female figure representing lady justice, holding a banner with the 33rd degree double-headed eagle and the triangle of freemasonry. the androgyne, a combination creature of male and female, symbolizes the hermaphrodite principle of the two-faced entity or two-headed eagle. in the jewish cabala, this strange creation of the feminine and masculine principle is known as "adam kadmon" both adam and eve, a golem. this conjunction of opposites is part of the science of alchemy, or hermeticism, and is especially beloved by occult magicians. in witchcraft, it is known as the joining of sun and moon, and sacred sex rituals are common. janus, roman two-faced "god of the sun" was said to be the "keeper of the keys" to the invisible spirit world. hislop (the two babylons) calle

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

cal form human, animal, or inanimate is gilgul neshamot. although reincarnation as a doctrine is generally renounced by jewish theologians and philosophers, the karaites, a jewish sect which rejected rabbinism and talmudism, taught transmigration of the soul. anan ben david, who founded the karaites in baghdad about 765, said that all human souls have a common origin in the primordial human, adam kadmon, whose spiritual essence sends forth sparks which form individual souls. when the later adam of genesis committed sin in the garden of eden, his fall brought about confusion among higher and lower souls throughout creation, which resulted in the need for every soul to pass through a series of incarnations. although anan ben david s teachings were severely criticized as contrary to orthodox

THE MIDDLE PILLAR

or as the scriptures tell us "one cannot look upon the face of god and live" it was safer to "image" the deity from behmd. therefore to the roman catholic, geburah is on the left shoulder-the same as the image of the tree seen from the back, and outside of the human being. the pentagram 181 one qabalistic diagram often used to illustrate the idea of the divine on the tree of life is that of adam kadmon, the so-called atziluthic or archetypal man. adam kadmon is the "heavenly man" or'%ody of god" he is the divine prototype of humanity which is circumscribed upon the tree of life. the crown of kether is above his head, malkuth is at his feet, geburah is at his left shoulder, and chesed is at hs right shoulder. in hs book kabbalah: tradition of hidden knowledge, z'ev ben shimon halevi tells

hic or archetypal man. adam kadmon is the "heavenly man" or'%ody of god" he is the divine prototype of humanity which is circumscribed upon the tree of life. the crown of kether is above his head, malkuth is at his feet, geburah is at his left shoulder, and chesed is at hs right shoulder. in hs book kabbalah: tradition of hidden knowledge, z'ev ben shimon halevi tells us about the diagram of adam kadmon. ths reflection, however, like that in any mirror, is only a refection and never the reality."5 halevi says: the likeness of a man (ezekiel 1:26) zuas used by early nzystics to describe the divine glory. the figure of a prinzordial, atziluthic man, god's image is the embodiment of the sefirot. this, the most perfect image of divinity, is seen not as god but as his reflection, and therefore

ion and never the reality."5 halevi says: the likeness of a man (ezekiel 1:26) zuas used by early nzystics to describe the divine glory. the figure of a prinzordial, atziluthic man, god's image is the embodiment of the sefirot. this, the most perfect image of divinity, is seen not as god but as his reflection, and therefore a representation of his does not contravene the second commandment.6 adam kadmon is sometimes called the "reversed tree" this is because several glyphs of the tree of life are shown with their "roots" in the supernals. adam kadmon is "reversed" from this, with this head in kether and his feet in malkuth. we also believe that he is the "reversed tree" because his image is reversed not only from top to bottom, but from side to side. if you hold the usual image of adam kad

rsed tree" because his image is reversed not only from top to bottom, but from side to side. if you hold the usual image of adam kadmon (see figure 10, p. 182) up to a mirror you will see what we believe is the true non-reversed appearance of the deity that it is forbidden by the orthodoxy to look upon-geburah is on the right side, chesed is on the left. therefore, the traditional diagram of adam kadmon is a tzelem or reflected image of a spiritual reality-not that reality itself. ceremonial magicians are not bound by the admonishments of orthodoxy whch state that one cannot view god from the front, or look upon hs non-reversed image. theurgists7 view the usual diagram of the tree of life as the face or front side of the divine. ths image of the tree is then reflected back into us, as if t

ce or front side of the divine. ths image of the tree is then reflected back into us, as if through a mirror. thus geburah, on the deity's right shoulder, is reflected to our right shoulder. this is because the magician seeks to bring the image of god inside the aura. tlvs is a greatly simplified version of a magical operation known as the assumption of godforms, and it points out figure 10: adam kadmon, the "reversed tree" the pentagram 183 the difference between the exoteric beliefs of mainstream religion and the esoteric practices of ceremonial magicians (see figure 11, p. 184) commenting on the qabalistic cross in h s book transcendental magic, eliphas levi, the man most responsible for the occult revival of the nineteenth century, wrote that "this sign, made after ths manner, should p

THE PATH OF KABBALAH

and attain the spiritual degree of the world of assiya. a screen for 1st degree coarseness raises us to the degree of the world of yetzira. a screen for 2nd degree coarseness raises us to the degree of the world of beria. a screen for 3rd degree coarseness raises us to the degree of the world of atzilut. and finally, a screen for 4th degree coarseness raises us to the degree of the world of adam kadmon. above adam kadmon the soul ascends to the world of ein sof. there are five partzufim in every world, comprised of five sefirot. each time a person acquires five new sefirot, he acquires a new degree, a new partzuf. if it is in the world of assiya, the first five sefirot give us the ability to attain the partzuf of malchut of the world of assiya. the next five sefirot raise us to partzuf ze

phases in the ascent, but though the ways are common to all, each person experiences them differently. in order for this instruction to be suitable for everyone, kabbalists wrote it from above downward, not from below. it is in fact the same road, but when looking from above, it is described in more general terms, more uniform. light descends from the creator, building five worlds on its way adam kadmon, atzilut, beria, yetzira, assiya. below the world of assiya there is the barrier a partition that separates this world from the spiritual worlds. there is another partition between the world of atzilut and the worlds below it. it is called parsa. between the world of ein sof and the world of atzilut there is the restriction. thus, from the highest state the world of ein sof down to the lowe

the world of assiya there is the barrier a partition that separates this world from the spiritual worlds. there is another partition between the world of atzilut and the worlds below it. it is called parsa. between the world of ein sof and the world of atzilut there is the restriction. thus, from the highest state the world of ein sof down to the lowest, where we are, there are five worlds- adam kadmon, atzilut, beria, yetzira, assiya, each consisting of five partzufim and each partzuf of five sefirot. thus, the total number of degrees that stand between our (necessary) future state and our present state is 125. these degrees are not made of marble or stone, they are inside us. they are degrees of internal spiritual development. when a person changes something inside himself, he ascends b

of light on holidayserror! bookmark not defined. chapter 7.4 a holiday as a means for correction..error! bookmark not defined. chapter 7.5 questions& answers..error! bookmark not defined. chapter 7.6 talk..error! bookmark not defined. 49 of 273 part two: phases of spiritual evolution 50 of 273 chapter 2.1 the purpose of creation a talk there are five worlds between the creator and our world: adam kadmon, atzilut, beria, yetzira and assiya. beneath the world of assiya there is the barrier and under the barrier there is our world. our goal in this world is to attain the degree the world of ein sof, while our soul is still clothed in our corporeal body and thus attain complete unification with the creator. the properties of the egoism change in every degree, according to the properties of the

however this power will only be revealed and act in a person subject to the condition that he practices "torah and mitzvot, not in order to receive any reward for himself, but only in order to bestow contentment upon the creator. there are five degrees in the equivalence of form with the creator: nefesh, ruach, neshama, haya, yechida (nrnhy. he attains those five degrees from the five worlds adam kadmon, atzilut, beria, yetzira, and assiya. each degree has its own five inner degrees as well. thus, there are in totality 125 degrees from this world to the top of the ladder. by practicing "torah and mitzvot" in order to bring contentment to the creator, a person slowly merits and attains (degree by degree) the vessels of the will to bestow. this way a person climbs these degrees one by one, u

n sof through the concealments, they feel as if changes occur in the light. therefore the souls, which receive the light, are divided into ten degrees, in accordance with the divisions in the concealments. 110 of 273 all these concealments are only from the world of beria and under, because only there do the souls that receive from the ten sefirot via the concealments exist. in the worlds of adam kadmon and atzilut the souls do not yet exist, because there they are only in potential. despite the fact that the ten concealments in the ten sefirot rule only in the worlds of beria, yetzira and assiya, the ten sefirot are nonetheless considered to be godliness just like before the first restriction. the only difference in the vessels of the ten sefirot is that in the worlds of adam kadmon and a

like before the first restriction. the only difference in the vessels of the ten sefirot is that in the worlds of adam kadmon and atzilut, they are potential vessels, whereas from bya (beria, yetzira, assiya) the vessels of the ten sefirot begin to manifest their covering power and concealment. however, the light in them remains unchanged as a result of the concealments. if in the worlds of adam kadmon and atzilut the souls (who are the receivers) are not revealed yet, then what are these vessels of adam kadmon and atzilut used for, and for whom are they hiding and conceal themselves? the answer is that in the future, when the worlds of bya, together with the souls in them will ascend there, then they will receive according to the degree of the ten sefirot that are in atzilut, or adam kad

ned from the previous situation. summary: a reshimo of light is a part of the light that the light leaves when it has withdrawn. it is the nucleus and the root for the creation of the new partzuf. the reshimo from the screen is then lost and a zivug (spiritual mating) is made on a new reshimo. reshimot that create partzufim world/partzuf name reshimo dehitlabshut reshimo deaviut the world of adam kadmon: partzuf keter galgalta 4 4 partzuf hochma ab 4 3 partzuf bina sg 3 2 partzuf za ma 2 1 partzuf malchut bon 1 shoresh partzuf nekudot desag: partzuf nekudot desag 2 2 the world of nekudim: partzuf katnut 2 1 partzuf gadlut 4 3 the world of atzilut: partzuf keter atik 4 4 partzuf hochma aa 4 3 partzuf bina avi 3 2 partzuf za za 2 1 partzuf malchut nukva 1 shoresh the world of beria: 130 of 2

n drops from the peh to as low as it had decided to reach in order to receive light. that place will become the tabur of the new partzuf. from the tabur and below, down to the sium raglin (end of legs, the end of the partzuf, the vessels remain empty, because the screen doesn t fill them for lack of sufficient resistance power. the second partzuf, like all the other partzufim in the world of adam kadmon, cannot reach below the tabur of the first partzuf due to the weakness of their screen. after the second partzuf, called ab is born and receives what it decides to receive in the rosh, the same beating that occurred in the first partzuf happens here. here too the screen realizes that it is impossible for it to remain at the tabur for lack of sufficient strength to receive any more in order

dy attained by acquiring a certain degree in the spiritual world, and a part of the perfection he has not attained yet. since the creature does not receive the entire light, but limits the amount it receives, the partial light that the creature receives is measured against the light of ein sof. the measurement unit that is used is the five lights nrnhy (nefesh, ruach, neshama, haya, yechida. adam kadmon: it is the first and the highest of the spiritual worlds. since all the other worlds are lower than adam kadmon, they descend from it. thus, it is obvious that the properties that they receive from the light transmitted through it from the world of ein sof contain the properties of the world of adam kadmon as well. otiot (letters: otiot are vessels. the light from partzuf ab does not carry

everything that happens in reality is an implementation of that law. anything in the universe, at any given moment is motivated by the power that drives mankind to reach the state of ultimate delight, the filling of the creature with the light of the creator. the creator acts like gravity: he is at the center of the universe. first, he pushes the souls to a distance of five worlds from him: adam kadmon, atzilut, beria, yetzira and assiya, and the farthest point is called this world. afterwards he began to pull us toward him. we feel this process as compulsory, accompanied by all kinds of torments and pain. that anguish is intended to motivate us to replace our egoistic nature with an altruistic one. the creator is altruistic by nature. nearing or distancing from the creator means changing

the shells, which already want to use the egoistic desire. after the sin of adam harishon there are entire worlds of impure forces created. the impure system consists of the same structure, but opposite to the system of the pure worlds. the creature is in between them, so as to be given the conditions for free choice. q: what are parallel worlds? a: there are no other worlds. all five worlds adam kadmon, atzilut, beria, yetzira and assiya are parallel. try and imagine five rings with a joint center. imagine the same picture in parallel, one under the other, five times. what we get is five parallel 182 of 273 areas each consisting of five inner circles. all the areas are worlds entitled- adam kadmon, atzilut, beria, yetzira and assiya. imagine taking these areas and putting next to them ano

or lack of a better way to define characteristics of the upper worlds. this process of right, left and middle continues until the 125th degree. these degrees are divided to five worlds, with twenty-five inner degrees in each. the first spiritual world from the bottom, the one that is above us, is called the world of assiya. above it there are the worlds of yetzira, beria, atzilut and finally adam kadmon. our world is below the lowest degree of the world of assiya and is separated from it by the barrier. the powers of right and left both help overcome the difficulties in the passage from one degree to the next. when one begins to work against one s egoism, one feels power and desire to ascend. this is the first phase, the right side, that of the powers of the creator. the second phase is si

ctly, because we are following in their footsteps and learn by their books. in fact, the only world (spiritual state) that actually exists is the world of ein sof, a world of absolute adhesion with the creator. all the other sensations we feel, are but sections of that complete, unlimited and eternal feeling, denoted the world of ein sof. one of the sections of the world of ein sof is called adam kadmon, after that comes a section called atzilut, then comes the world of beria, then yetzira and finally assiya. the smallest section of this sensation is, this world. the world of ein sof grows narrower in the process of its perception by the egoistic senses of the creature down to the degree of our world. i can therefore define my progress and the spiritual world i am in according to the expan

are obliged to attain their previous degree and nothing more than that. they rise through the 6,000 degrees called the 6,000 years and stop there. that is why it says that after six thousand years the world will come to its end. however, there are special souls that after they attain their degree, must rise even higher, along with the worlds of bya to the level of partzuf sag of the world of adam kadmon. this degree is called the 7,000th, or seven thousand years. there are also souls that must attain the degree of partzuf ab of adam kadmon, called 8,000 years, or that of partzuf galgalta, called 9,000 years. there are also very special souls that attain the degree called 10,000 years, meaning transcend in their emotions and attainments to the world of ein sof. such a soul 264 of 273 comes

TYSON DONALD NEW MILLENNIUM MAGIC

d from the front, which would require its inversion from left to right before it could be applied to the human body. alternatively, it is possible that the founders of the golden dawn understood the depiction of the tree, but chose to invert it left to right when applying it to the human body on the assumption that the microcosm is the mirror inversion of the macrocosm. ancient woodcuts show adam kadmon, the heavenly adam and macrocosm, with geburah on his left shoulder and gedulah on his right shoulder. adam kadmon is an anthropomorphic representation of the tree of the sephiroth. if the magus were to stand before this image of adam kadmon and consider it to be his or her own reflection in a mirror, then the left shoulder of adam kadmon would correspond with the right shoulder of the magu

ocosm, with geburah on his left shoulder and gedulah on his right shoulder. adam kadmon is an anthropomorphic representation of the tree of the sephiroth. if the magus were to stand before this image of adam kadmon and consider it to be his or her own reflection in a mirror, then the left shoulder of adam kadmon would correspond with the right shoulder of the magus, and the right shoulder of adam kadmon would correspond with the left shoulder of the magus. there is some magical justification for this line of thinking. the manifest uni- verse is a reflection of the unmanifest. however, the tree of the sephiroth, which is the framework of the universe, is a manifest concept, and so is already reflected, just as the image of adam kadmon is manifest and so already reflected. for this reason th

with the left shoulder of the magus. there is some magical justification for this line of thinking. the manifest uni- verse is a reflection of the unmanifest. however, the tree of the sephiroth, which is the framework of the universe, is a manifest concept, and so is already reflected, just as the image of adam kadmon is manifest and so already reflected. for this reason the left shoulder of adam kadmon is the left shoulder of the magus, and the right shoulder of adam kadmon is the right shoulder of the magus, who steps into the image of the tree of the sephiroth and absorbs it, as though his or her flesh were a suit of clothing for the tree. just as the right sleeve of a jacket goes on the right arm of its wearer, so does the right side of the magus clothe the right side of the tree. in w

gus, and the right shoulder of adam kadmon is the right shoulder of the magus, who steps into the image of the tree of the sephiroth and absorbs it, as though his or her flesh were a suit of clothing for the tree. just as the right sleeve of a jacket goes on the right arm of its wearer, so does the right side of the magus clothe the right side of the tree. in working magic, the magus becomes adam kadmon, not a reflected image of adam kadmon. in magic the cross may be used singly, in groups of three to accord with the trinity of first principles, or in groups of four to stand for the powers of the mate- rial world: if it is necessary, the magus can destroy the cross by tracing it in reverse order to the way it was formed, first mentally absorbing the horizontal ray from the right to the lef

h) lion (north) angel (west) eagle fire is most appropriate to the south, region of blazing heat. water is the tra- ditional element of the west, where for the ancients the shoreless atlantic lay. earth can be assigned to the east, the direction of the unmeasured steppes that led to fabled china. north is the empty quarter where the winds were supposed to make their home, appropriate to air. adam kadmon stands with the axis of the earth along his spine, circled by the moon and stars. on his brow is the angel, elemental air, symbol of his higher aspi- rations. the lion, fire, lies curled around his lower body, symbol of strength and generation. on his right hand sits the eagle, symbol of life-giving water, of mercy and love. at his left is the bull and in his left hand, the dry, hard clay o

nity acting in harmony with cosmic law. of course, the separation of the greater from the lesser spirit is illusion. the eternal truth that all spirit is one flowers forth, timeless and renewed, each time a prophet is born. but in the world of forms, the hexagram is traditionally thought of as the sign of god and the pentagram as the sign of man. kabbalistically, the hexagram is the heart of adam kadmon, the microproso- pos, or lesser countenance. hermetically, it is the union of opposites, the mating of the sun and moon. in christianity it is jesus christ. magically, it is linked to the table of hexagram 8 planets colors motions elements directions senses body trees music sun yellow v vibratory@ spirit up sight head apple trumpet mars red linear n fire south hearing right leg yew drum ven

int. the zigzag arrow is the course followed by the descending light to manifestation on the outermost circle of being, which is repre- sented by malkuth. it is called the lightning stroke. the curving line represents the reascent of the light from the material world to the innermost point of god. it is called the path of the serpent. the overall structure of the tree is based on the body of adam kadmon, heav- enly or cosmic man who is the macrocosm. the left side of the tree is the left side of this all-encompassing being, the right side of the tree is his right side, and the central pillar of the tree his spinal column. on an even more fundamental level, the tree is composed of the ten funda- mental names of god. these ten names are completely different in quality from all the other name

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

mithras, a sun god, had the number 7 sacred to him. note the mysterious kadosh ladder of 7 steps ascent and 7 steps descent, the one side oheb eloah, love of god; the other oheb kerobo, love of the neighbor. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott plato, in his timaeus, teaches that from the number seven, was generated the soul of the world, anima mundana (adam kadmon. the seven wise men of greece were: 1. bias who said, most men are bad, b.c. 550. 2. chilo who said, consider the end, b.c. 590. 3. cleobulos who said, avoid extremes, b.c. 580. 4. periander who said, nothing is impossible to perseverance, b.c. 600. 5. pittacus who said, know thy opportunity, b.c. 569. 6. solon who said, know thyself, b.c. 600. 7. thales who said, suretyship is ruin, b.c. 5

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

e central pillar of mildness, having three cross bars upon it, representing a species of triple cross. dealing now with the altar diagram of the 3=8 grade, it will be seen that adam is the tiphareth part, wherein he is extended. that is to say that the form of the man is projected from there. the figure of eve stands in malkuth, in the form of the supporter. the first ideal form of man is in adam kadmon, behind the kether form and, as it were, the prototype of the tiphareth form. this tiphareth answers to the letter vau of the holy name, as representing the prince. the letter vau also represents the number six and adam was created on the sixth day, for tiphareth is the symbol of the creation. furthermore, the hexagram consists of the two forms fire and water: the ideal fire and the ideal w

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