CABBALAH
CABBALAH
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shim (D^{Snn, Ban. x. 6), whilst.Splendoui,the eighth Sephira, which is the left leg, has theDivine name Elohim Sabaoth (1Y1&OV
and the angelic name Benei Elohim (DVJ^NGen. vi. 4). From the latter emanated Founda-tion or Basis ("HD'), the ninth Sephira, which isthe genital organ in the Archetypal Man, andis represented by the Divine name El Chai
('ll Ss, the God of Life), and by the angelicname Ishim (D'BW, Ps. civ. 7), and which is theuniting principle between Firmness and Splen-dour, the two opposites thus yielding the thirdtriad in the Sephiric decade. The ninth Sephira
sent forth Kingdom (niD^D), also called She-ehinah (nj'DG^), the tenth, which encircles allthe others, and is represented by the Divinename Adonai ('31K), and by the angelic nameCherubim (D^TO).
FIGURE OF THE ARCHETYPAL MANJ
eno rtf
The Endless
FOUND
Now, in looking at the grouping of the Se-phiroth, it will be seen that the three triadsrespectively represent intellectual, moral, and►nergetic or stable qualities. Hence the first israiled “the Intellectual World,”the second “theMoral” or “Sensuous World,” and the third
f The Hebrew words in this figure correspond withthoso in the table on the next page (p. 359).
flic fftnlerial World.” Looking at the SepKi-roth longitudinally, it will be seen that the threeSephiroth on the right of the Archetypal Manare masculine, and represent the principle otvigour ; the three on the left are feminine, and re-present the principle of mercy; whilst the fouruniting Sephiroth, which occupy the centre, re-present the principle of mildness. From thisaspect, therefore, the right is called “ the Pillarof Judgment,” the left “the Pillar of Mercy,”and the central is denominated “the MiddlePillar.” From the important position which theseuniting Sephiroth of “the Middle Pillar” oc-cupy, they are synecdochically used to representthe worlds which the respective opposite pairsyield by means of their uniting power. Thusthe Crown, which unites Wisdom and Intelli-gence, and which, together with these two op-posites, yields the first triad, called the Intel-lectual World, is, by itself, denominated theIntellectual World. Again, Beauty, the sixthSephira, which unites Love and Justice, yieldingthe second triad, or the Sensuous World, is, byitself, used to denote the Sensuous World, andin this capacity is called the Sacred King, orsimply the King: whilst Kingdom, the tenthSephira, which unites the whole, is used torepresent the Material World, and as suchis denominated the Queen or the Matron(NITHIDD). Hence within the trinity of triadsa higher trinity of units is obtained, consistingof the Crown, Beauty, and Kingdom, and re-presenting the potencies of all the Sephiroth.
It is of the greatest importance to observethat the Cabbalah enforces the following pointswith regard to the Sephiroth. i. That they
were not created, hut emanated 6*t«) fromthe En Soph, since creation implies a diminutionof strength on the part of the Creator, which isnot the case in emanation, ii. That they formamong themselves, and with the En Soph, a strictunity, and simply represent different aspects ofone and the same being; just as the differentrays which proceed from the light, and whichappear different things to the eye, form onlydifferent manifestations of one and the samelight, iii. That since they simply differ fromeach other as the different colours of the samelight, all the ten emanations alike partake ofthe perfections of the En Soph : and iv. That asemanations from the Infinite, the Sephiroth areinfinite and perfect like the En Soph, and yetconstitute the first finite things. They are in-finite and perfect when the En Soph imparts hisfulness to them, and finite and imperfect whenthat fulness is withdrawn from them. In thisrespect, therefore, the Ten Sephiroth correspondto the double nature of Christ—his finite andimperfect human nature, and his infinite and per-fect divine nature.
3. The Cosmogony , or the Creation .—It wasonly by means of the Sephiroth that creationbecame possible. Worlds indeed came into exist-ence before the En Soph assumed this humanform, but they were abortive, since they could notcontinue, because the conditions of transmittinglife and procreation, which appeared with thesexual opposites of the Sephiroth, were as yetabsent. Or as the Sohar, the Bible of the Cabbalah, states it, “ there were old worlds whichperished as soon as they came into existence—they were formless, and were called sparks * just