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THE SEPHER HA-ZOHAR OR THE BOOK OF LIGHT |
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CHAPTER 21. THIS sword is suspended over the judges presiding in the fourth mansion and is alluded to in an old saying, "Let every judge when delivering judgment remember, that the sword is suspended above his own head." It is continually turning and when the Ophanim become fused together, two fiery rays proceed from it and going outside the mansion, station themselves before the gate thereof, taking the form of a man and a woman. At other times they appear as spirits or as superior angels. The male ray characterizes angels engaged on missions of mercy and goodness in the world, therefore need they the intense light of the male form; whereas, those angels who as to their form have been consumed, need the light of the female form, on their reappearance. The spirits presiding in these two lights become united at the time of prayer. The force that produces this union is the affection of Love and when it is effected the name of this mansion becomes changed from Beraqa into Ahabah (love), for in it is accomplished the union of all beings by their common love to the Supreme Being, of which scripture speaks, "There will I give thee my love" (Cant. vii. 12). Furthermore, when these two rays become blended, there spring forth and become manifested unnumbered myriads of angelic beings metaphorically named, Manchakes, Raisins and Pomegranates, whose plane of existence lies between the fifth mansion and the planet Venus. Thus it is written, "A man would give all his substance for Ahabah" (love) (Cant. viii. 7); that is, to draw to himself angels from this palace so named, but they would not be induced to leave it. This mansion is symbolized in the act of prayer, by prostration of the body, with extended hands indicative of the desire to become united by love with the Divine. The sixth mansion is presided over by a spirit named Khute Hashne (threads of scarlet) and is occultly alluded to in the words, "Thy lips are like a thread of scarlet" (Cant. iv. 3). It is also termed, the mansion of aspiration and is that which angels of the lower spheres ardently desire to attain unto and become united with in spirit by the nesheqath rakhunutha (the kiss of love), who is in intimate relationship with all the lower spheres. Another reason why this mansion is so called, is, that everyone who succeeds in coming into relation with it attracts to himself divine energy from on high through the unitive power of love. In this mansion is Moses who died by a kiss of this love and it is therefore called by his name. Its presiding spirit is a spark of love and unifies the lights of the higher and lower spheres and makes them one, when sparks flashing out of it give rise and form to living creatures holy through goodness and love and are therefore called the GREAT HAYOTH and enter into union with those of the lower spheres similar to the husk and shell of a nut, as it is written, "Hayoth great and small" (Ps. civ. 25). It is for this reason it is termed Zanath Egoz (the garden of nuts) and is so referred to in scripture, "I went down into the garden of nuts" (Cant. vi. 11), i.e., into this mansion of love in order to unite the male and female principles. These Hayoth are divided into twelve, and trios of them are stationed at the four gateways, and on them are dependent all inferior spirits so that throughout the whole of the spheres concatenation of all the various grades and orders of beings, all dependent one upon the other and forming a grand family of spirits throughout the universe from which is formed a mighty angelic spirit who ascends on high to adore and worship the Supreme Spirit and become united with it. This union of spirits with the Divine is occultly alluded to in the words, "Let him kiss me with the kisses of his mouth" (Cant. i. 2); that is, with the kiss of love expression of the universal ecstasy and the eternal delight experienced by every animated being in its union with the Divine, by which partially developed spirits become eventually perfect and spirits in darkness become illumined with the light proceeding from the eternal Spirit, supreme over all. And this is effected by prayer coming from a sincere and loving heart. Happy he who prays, so that these spheres and mansions and their indwelling spirits become united together in love and thus able to climb the ladder whose top rests on the throne of the Eternal. The mystery of this mansion of love is alluded to in scripture, "And Jacob kissed Rachel" (Gen. xxiv. 11). Abraham, who is on the right hand of the Most High, is the president of this mansion. Ahabah, his great aim having been to confirm himself with the divine will, hence his words: "Behold, I know now that thou art beautiful" (Gen. xii. 11). Now the beauty of a woman is her breast, the seat of love. Isaac, who is on the left hand, presides over the Beth Din or tribunal of Justice, whence are issued decrees and judgments. He attained to union with the Divine through the spirit of Zacouth (righteousness). The other prophets preside in the mansions of Nogah and Zohar and are mystically indicated in the words, "The joints of thy thighs are like jewels" (Cant. vii. I). Joseph, the just and pillar of the world, presides in the beautiful mansion of Saphira which is of great beauty and splendor, notwithstanding the words of scripture that allude to it, "Under his feet" (Ex. xxiv. 10), that are written to enhance the divine glory. It is through this mansion that spirits, by means of the shining column of light, ascend into the seventh, the most mysterious of all, and here as radii in a circle converging to the centre; so in it spirits from all spheres ascend and form a vast united family in perfect and eternal union with the Divine, which is referred to and indicated in the words, "Jehovah is Alhim, Jehovah is Alhim" (I Kings, xviii. 39). Blessed in this life and in the world to come are they who are able to attain unto this union, symbolized by the bending of the knees in the act of prayer and adoration, together with prostration of the body, extension of the arms and hands and abasement of the face on the ground, these gestures indicating their desire to become conjoined and unified with the Supreme Spirit, the Soul of all souls, the infinite and eternal Being, primal fount of all light and blessing. When this glorious union is accomplished and consummated, of worlds below with worlds on high, earth and heaven will become conjoined in the Divine life and then will judgment be changed into mercy and goodness and the Divine will be done on earth as it is in heaven, as it is written "And He said unto me, 'Oh Israel thou art my servant in whom I will be glorified'" (Is. xlix. 3). Happy the people whose "God is the Lord" (Ps. cxlix. 15). THE seventh mansion is without visible form, being the highest and most mysterious of all, enshrouded with a veil which separates it from all other spheres and mansions, so that no one can perceive the two Cherubim standing behind it and therefore it is termed The Holy of Holies, for therein is the, Supreme Spirit that imparts life and light to all creatures. When the union of all spirits with the Divine takes place, then the light of this mansion descends out of the Holy Place and illuminates all worlds. All light coming down from on high is like the seed of man that unites the male and female, and so is it with this mansion which unites the higher with the lower spheres. Happy the man who accomplishes this union, for then is he wholly blessed and beloved both on high and below. When the Holy One decrees judgments such a man is able to appease and allay them and yet does not act contrary and in opposition by so doing, but through his intimate union with the Divine Being all penal judgments and decrees become self annulled and innocuous. Oh blessed is he both in this world and the world to come; as it is written, "The righteous man is the foundation of the world" (Prov. x. 25). Whilst he lives a voice from on high is ever speaking unto him, saying: "Thou shalt rejoice in the Lord, thou shalt glory in the Holy One of Israel" (Is. xli. 16). As the chief priest officiates at the altar of sacrifice and the Levites chant, the cloud of incense ascends on high; so is the ascent of spirits to the higher spheres and mansions, until at length they become unified with the light of light, and abide forever, perfected and wholly divine through the power of prayer. It is then that all spirits like lesser lights are blended with the great divine light, and entering within the veil of the Holy of Holies are overwhelmed with blessings proceeding therefrom as water out of an inexhaustible and ever-flowing fountain. In this mansion is the great Mystery of Mysteries, the deepest, most profound and beyond all human comprehension and understanding, the eternal and infinite Will, that governs, sways and rules all worlds throughout the universe, the mighty causal Will, known only by its effects and silent operations, and that through all ages to come will ever act until the human and divine wills are blended together in one eternally harmonious whole, and humanity attains to the Higher and Diviner Life. Blessed are they who have entered into the enjoyment accruing from this union of wills as it is written, "Thy father and thy mother shall be glad and she who hath born thee shall rejoice" (Prov. xxiii. 25). When perfect union prevails, everything is centered in and proceeds from the Divine Thought or Mind. All forms and ideas give place to and disappear in the Divine Mind, that alone animates, vivifies, sustains and enlightens every human soul. The supreme Will, residing and acting through pure thought, it follows that by prayer man effects this union with the Divine Will and attracts it to himself, and therefore it is written, "Happy is that people who enjoy this greatest of blessings, whose God is the Lord," for then the world rejoices in mercy and goodness that come from above, through the prayer of union, which never proves in vain or resultless. It avails with the Lords as that of a child with its father and is answered. The suppliant becomes girded about and endowed with a power felt and feared by all inferior creatures. It ordains and the Holy One fulfills its behests, as it is written, "Thou shalt desire a thing and it shall be established, and the Light shall shine upon thy way" (Job xxii. 28). 1
Footnotes 197:1 Note by translator. These mansions in their totality correspond to the third heaven mentioned by St. Paul in the Epistle to the Corinthians. The reader will find some very interesting information on these spheres and mansions in the works of St. Dionysius the Areopagite. He will also find a very interesting reference to the "two witnesses" in Revelation, XI, 1, pointing to the Kabbalistic origin of this book. SAID Rabbi Isaac: "It is written, 'And God said, let there45b-46a be light.' (Gen. 1-3). This was the primeval light that illuminated the world on all sides and which the Holy One withdrew and hid, that it might not be enjoyed save by the righteous--" Said Rabbi Simeon: "By the words, 'And God saw the light that it was good' is signified that the divine light in itself is a source of joy and delight; the word 'good' being the same used in connection with Balaam, thus, 'When Balaam saw that it pleased,' in that it was both (good) in the eyes of the Lord to bless Israel' (Num. 24-1); and therefore at the end of the verse, 'And God divided the light from the darkness' in order that the upright might live in the light and the wicked in darkness. Note that it is from this primal celestial light emanates the light which shineth and illumes the world and becomes a source of joy to every living creature. It was with this higher light that the Holy One with his right hand formed and engraved crowns as we have formerly described. It is written, 'How great is Thy goodness which Thou hast laid up for them that fear Thee, which Thou hast wrought for them that trust in Thee, before the sons of men.' (Ps. 31-19.) 'How great is thy goodness' refers to the primal light the Holy One hid and reserved for them that fear him, even the righteous in life. It is written, 'and the evening and the morning were day, one.' The evening arises out of darkness and the morning from light and from the conjunction the day is formed." Said Rabbi Jehuda: "Wherefore is it written of each day, 'It was evening and it was morning?' It was to show that there is no day without night, and no night without day and therefore are not to be separated." Said Rabbi Jose: "'The primal celestial light of the first day is that which lightened the other days of creation,' and therefore the word YOUR day is repeated." Said Rabbi Eleazar: "For the same reason, the scripture uses the word boqer (morning) in connection with all the days of creation, as it designates the primal light." Said Rabbi Simeon: "The first day of the creation is the synthesis of all the other days, for as there is really no separate fractional moment in time, they only formed part of the whole. It is written, 'God said let there be light' meaning angelic beings who are emanations from the light on high that shineth forth on the world below and were created on the first day and took up their position on the right hand of the Holy One. 'And God saw the light that it was good.' The word ath before good, refers to the luminous and non-luminous mirror, the one 'being the light by which the Beatific Vision is acquired by prophets, the other that which enlightens the mind of man for the perception of truth."46a Said Rabbi Eleazar: "The word ath indicates that in the light that God called good, are comprehended and included all the angelic hosts that emanated from it and also when perfect harmony prevails amongst all orders of beings, will regain their pristine splendor." Said Rabbi Jehuda: "It is written, 'Let there be a firmament in the midst of the waters,' by which is meant the interior man who is receptive of the knowledge of spiritual truths (the waters above), and of earthly things or scientifics (the waters below)." Said Rabbi Isaac: "On the second day, Gehenna was formed whilst the work of creation was yet incomplete; the term 'good' is not applied and used until the third day, when it is repeated twice, as then all discord and clashing of elements ceased and the lot of the wicked in Gehenna became alleviated through the decreased intensity of its fiery heat. Wherefore the second day is considered an incomplete period until junction with its complement, the third day, took place." Rabbi Hiya was sitting before Rabbi Simeon and said: "Light coming from the right appeared on the first day, but darkness from the left attended with division of the waters and discord amongst the primary elements, why did not the first day contain and make up what was wanting in the second?" Said Rabbi Simeon: "Because as there existed no harmony between the first and the second day, the third was necessary to equilibrate them and cause union between them. It is written, 'Let the earth bring forth.' It was by the green herb that the waters above and below had become blended and made fruitful, representing thus the union of male and female principles, therefore is it true that what is above is as what is below.'"46a-46b Said Rabbi Jose: "That being so, there must be a God above and a corresponding God below: If you affirm this, I should say that the God on high is called the living God, whilst the God below is Ahhim, designated in scripture by the term toldoth (productions), as it is written, these are the products of the heavens and the earth which are created (Behibaram). Now we learn from the secret doctrine that this peculiar word should be divided and read thus, behi-baram; meaning that God created the heavens and the earth by He. Now He who is above is the universal Father, who created all beings. He made fruitful the earth so that it brought forth toldoth (products), in the same way that the female is made fruitful by the male." Said Rabbi Eleazar: "All the fructifying powers were present in the earth, potentially, at the time of its creation, but only. became manifested in the various productions of the six days; as it is written, 'And God said let the earth bring forth the living creature.' If, however, it be said, the words of the scripture are 'Let the earth bring forth grass,' our reply is that the earth from the third day was then imbued with generative forces that remained dormant and hidden until the appointed time for manifestation. The earth was void and empty, as it is affirmed, of all life, as the targum renders the meaning of the words 'tohu vabohu,' but it became adapted for the reception of those generative forces necessary in the production of grass, herbs and trees, that manifested their existence on the sixth day. This was the same with the light created on the first day of creation, but did not become visible only at the appointed time, viz., on the third day. It is written, 'Let there be lights in the firmament of Heaven.' The word Meoroth (light) is here written defectively, indicating by this that the evil serpent is the author and originator of discord and separation of what should always be united and blended harmoniously together viz., the sun and the moon. This word also denotes the malediction by which, through the serpent, the earth became cursed, as it is written, 'Cursed is the ground because of thee' (Gen. 3-17), and being found in the singular, signifies that the moon, designated by the words, 'Let there be light,' and the sun by the words, 'In the firmament,' were originally created together and formed one, in order to give their united light upon the earth, but through the serpent they became separated; hence it is written, 'Let them be for lights in the firmament of the Heaven,' to give light upon the earth, instead of 'Let them enlighten the earth,' and therefore we conclude that both in heaven above and on earth below, time is measured by the courses of the moon." Said Rabbi Simeon: "By the moon's courses, the solstices and days are reckoned and determined." Rabbi Eleazar objected to this statement and said: "Is not frequent mention made of fractions of time in the world on high?" Said Rabbi Simeon in reply: "Only in the angelic world is there no need of the lunar courses as elements for calculating time, and when any mention is made of them it is by way of accommodation to the understanding of the dwellers on earth."46b Again Rabbi Eleazar made objection and said: "It is however written, 'Let them be for signs and seasons,'Gen. 1:14 that is, for the measurement of time, and these words being in the plural, we may infer that they apply to both worlds having the same unit of measure." Said Rabbi Simeon in reply: "The word othoth (signs) is written defectively to show that divisions of time exist not in the world above as in the world below." Said Rabbi Eleazar: "Why then is it written, 'Let them be for signs and for seasons,' and from which we may gather that the sun and moon together were to be used for this purpose that the moon is only needed." Said Rabbi Simeon: "The moon is designated by a plural term, as it resembles a casket filled with various jewels that is ofttime spoken of in the plural. Observe that every numerical calculation begins with unity, whatever its value and worth may be or whatever it represents. Now the Divine Unit is that in which everything is included and therefore beyond and above all mathematical calculation. It is the basic unit from which all things in the world take their origin and beginning, and its analogy in the phenomenal material world is the moon, which is the base of all calculations in connection with the solstices, feasts, sabbaths; and therefore it is that Israel, who belongs to the Holy One, begins the division of time from the various phases and aspects of the moon, symbol of the divine point or unit; and therefore it is written, 'Ye are attached or joined unto the Lord your God' (Deuter 4-4). It is written, 'And God said let the waters bring forth abundantly the moving creature that has life' (Gen. 1-20)." Said Rabbi Eleazar: "The occult meaning of these words has already been unfolded. They refer to the waters below that signify the lights above, which are both alike fruitful and generative, 'and fowl that may fly above the earth.' Why is it not written, 'who fly?'" Said Rabbi Simeon: "The esoteric meaning of the word bird refers to the archangel, Michael, as it is written, 'And one of the seraphim flew towards me' (Is. 6-6). The word 'fly' refers occultly to Gabriel, as scripture saith, 'And the man Gabriel which I saw at first in vision, being caused to fly swiftly' (Dan. 9-21). The words 'above the earth' refer to the prophet Elijah who descends from on high, reaches the earth in four flights or steps; of him it is written, 'The spirit of the Lord shall carry thee whither I know not' (Kings 18-12). The first step is indicated by the words 'The spirit of the Lord,' the second by 'shall carry,' the third by 'whither,' and the fourth by 'I know not.' Moreover, the scripture adds, 'in the open firmament of heaven,' referring to the angel of death who, as we learn from tradition, is sometimes on earth and sometimes present in heaven, to seduce and tempt men or accuse them of their misdeeds." Said Rabbi Abba in reply: "The angel of death was created on the second day,46b-47a whilst the words just expounded are written of the fifth day. The fact is that the angel Raphael, who is appointed to heal the earth of its evil and affliction and the maladies of mankind, was created on the second day; the words, 'In the open firmament' denote the angel Uriel, as indicated by the words that follow, 'And God created great whales or fishes.'" Said Rabbi Eleazar, "The words 'great fishes' refer to the seventy rulers appointed to rule over the seventy nations of the world, but the words 'Every living creature that moveth' signify Israel whose souls (nephesh) proceed from 'hahaya' (the living), and therefore is it that in scripture they are termed, 'The only nation or people.' The words, 'Which the waters brought forth abundantly after their kind,' signify those who devote themselves to the study of the secret doctrine. 'And every winged fowl after his kind,' are the righteous in Israel, because they are really 'The living creatures' (living the higher life). Another exposition of these words explains them as referring to the messenger angels sent on earth." CHAPTER 24. FURTHER KABBALISTIC EXPOSITIONS OF THE SIX DAYS OF CREATION. SAID Rabbi Abba: "'Nephesh hahaya' (living soul) truly denote the souls of Israel. They are the children of the Holy One and holy in his sight, but the souls of the heathen and idolatrous nations whence come they?" Said Rabbi Eleazar: "They emanate from the left side of the sephirotic tree of life, which is the side of impurity, and therefore they defile all that come into contact with them. It is written, 'Let the earth bring forth the living creature after his kind, and creeping thing and beast of the earth after his kind' (Gen. 1-24). Wherefore does the word 'lemina' (after his kind) occur twice? It is to confirm what has just been stated, that the souls of Israel are pure and holy, but the souls of the heathen being impure and unholy are symbolized by the creeping thing and beast of the earth, and therefore, like the foreskin in circumcision, are cut off. It is written also, 'Let us make man in47a our image and after our likeness,' indicating that in man exist forces and powers coming in all directions from on high, which by 'hochma' (wisdom) will finally attain their culmination within him. The words 'Let us make man' include and contain the mystery of the male and female principles, of which every act and function is effected by supreme wisdom. 'In our image and after our likeness,' denote the dignity of man, as he alone amongst the animal creation is a complete unit in himself and is thus able to rule over all creatures below him. 'And God saw everything that he had made and it was very good.' Here scripture supplies, what was not said of the second day, the term 'good' not being affirmed of it, because on the second day death was created. If it be asked, was it necessary that God should see everything he made before pronouncing it to be good? The47a answer is that God being omniscient knows all things and to him the past and the future are as the present; the past with its countless generations of men and the future enfolding everything that shall be in the course of ages to come, and this is the meaning involved in the above words, for everything created and made by God cannot but be good. The scripture adds, 'And it was evening and it was morning the sixth day.' Why is it that the definite article is joined to this day and not to the others? Because when the creation of the world was completed and finished, the union of male and female principles was established, through the letter H and therefore it is said, 'The heaven and the earth were finished' (Gen. 2-1), having become harmonious to each other." Said Rabbi Eleazar: "It is written, 'How great is thy goodness which thou hast laid up for them that fear Thee' (Ps. 31-19). Remark, that the Holy One created and placed man in the world, so that by an upright life and service he might attain to and enjoy the heavenly light that has been laid up for righteous souls, of which it is said from the beginning of the world, 'men have not heard, nor heard by the ear, neither hath the eye seen Oh God! what thou hast prepared for them that trust in Thee' (Is. 64-3). How can we attain unto this heavenly light of the higher life? Only by the study and the knowledge of the secret doctrine, for he only who meditates therein, conforming and fashioning his life to its teachings, attains unto it and becomes regarded as though he had created a world or a new life, as it was by the secret doctrine creation originated and by it still subsists, as it is written, 'The Lord by wisdom (hochma) hath founded the earth and established the heavens by understanding (hinah) (Prov. Ill-19); and further it is said, 'I was with him as one brought up with him and I was daily his delight, rejoicing always before him' (Prow. 8-30). These words signify that whoever makes the study of the secret doctrine his delight contributes to the welfare and subsistence of the world, for the spirit by which the Holy One created and still sustains the universe is the same that operates in the hearts and minds of all true students of the higher life, as also of young learners. 'How great is Thy goodness' refers to the special good or blessing the Holy One has reserved for them that fear Him, and scripture adds, 'Which Thou hast wrought for them that trust in Thee before children of men.' What is the meaning of the words 'Which Thou hast wrought?' They refer to the work of creation." Said Rabbi Abba: "They refer also to the Garden of Eden, the Holy One planted on earth after the pattern of the celestial paradise, for the just to dwell therein, and therefore it is written, 'Which Thou hast wrought for them.' There are, therefore, two paradises, one heavenly, the other earthly." Said Rabbi Simeon: "The scripture certainly speaks of a celestial paradise, and with reference to the words 'before the children or sons of men,' they mean that those who delighted in the worship and service of their Lord will dwell therein., The words, 'The heavens and the earth' denote the written and unwritten or traditional law. 'And all their host' refer to the expositions and commentaries on them, amounting in number to seventy. The words, 'were finished' designate the union of these, the one being complementary to the other. Whilst, 'with all their hosts or constellations' refer to the divers interpretations of these laws, as also to things lawful and non-permissible. 'And on the seventh day God ended his work which he had made,' these words signify the traditional law, which is the foundation of the world. 'The work which he has made'; it is not said, 'all his work,' because the written law which emanated through hochma (wisdom) was not included in it. Therefore is the term 'seventh day' repeated three times, (1) 'And on the seventh day God finished,' (2) 'and God rested on the seventh day,' (3) 'and God blessed the seventh day.' The first has reference to the traditional law, containing the mysteries of creation, the second, the foundation of the world. In the book of Rah Yeba, the aged and venerable, this also refers to the Jubilee and is therefore followed by the words 'from all his works,' for from the second day everything was produced and brought forth. The third expression relates to the high priest who blesses all the world and has the preeminence in all things, as we learn from tradition that in all offerings the high priest receives the principal part."47a-47b Said Rabbi Jose, the aged: "The two words, 'seventh day,' denotes the basis of the world and the middle column of the sephirotic tree of life, whilst the words, 'and sanctified' show the place of the temple; as it is written, 'and shew me it and his habitation' (2 Sam. 15-25). Therein reside and abide all the saints above, and thence comes the sweet delicious bread which is the delight of the congregation of Israel, as it is written, 'Out of Asher, his bread shall be fat and be the delight of kings' (Gen, 49-20), signifying that from Asher47b shall come forth the covenant of peace and the bread of the poor shall become 'lechem panneg' what kings (viz., the congregation of Israel) delight in as a dainty. It is from this abode on high come all joys and delights and everything regarded as Holy and sacred in the world, there 'He hallowed it' (vayikadesh otho), oth here meaning the covenant; 'because in it He rested, 'therefore, on the seventh day, every creature above and below rests also, 'from all his work Asher bra Alhim lausoth, which Alhim created and made.' We know that the injunction 'remember ye' leads to obedience, that the creative work may become perfected, and the meaning of these words is that God created the good law that through study of and obedience to it, man might attain to perfection." Said Rabbi Simeon: "It is written, 'Who keepeth covenant and mercy with them that love Him and keep His commandments, to a thousand generations' (Deuter 7-9). Deut. 5:10 The words, 'who keepeth' refer to the congregation of Israel, while 'covenant' designated the foundation of the world, but 'mercy' here means Abraham. Thus all the works of God were wrought to be a benefit and blessing to every one of his creatures, above and below, to all souls, together with elementals and demons. If it be said these latter are no blessing to the world, our answer is that every created thing or creature hath its proper use, and this is so with elementals and demons, for they act as the executors of karmic law on criminals and wrong doers and transgressors. REMARK what is said of Solomon, 'And if he act unjustly I will chastise him with the rod of men and with47b-48a the stripes of the children of men.' (II Sam. vii. 3). What mean the stripes of the children of men? They are the elementals or demons. Furthermore, at the time of the creation of the world and when the sabbath appeared, there were spiritual beings who had not as yet become incarnated in a body. They emanated from the left side and had nothing in common with those that came forth from the right side of the sephirotic tree of life, as they were the residuum of created beings and so are incomplete and undeveloped creatures with out the impress of the divine name before which they quake and tremble and flee away. It should be remembered that every man is incomplete who does not beget and leave a son behind him in the world, and is not impressed with the divine signature of the Holy Name and does not ascend into the vestibule of paradise. Like a tree uprooted and that must be replanted in order to grow and bear fruit, so must he become reincarnated in order to bear the complete Holy Name which is never impressed on anything that is imperfect. Observe also, of these unembodied beings some are in the world above and some in the nether world, and because they are unincarnated they can never accord either with angels or human beings. "If it be asked, how is it that those above are imperfect seeing they are all pure spirits? the reply is, whether above or below, they are only partially developed owing to their derivation from the left side of the tree of life. Though invisible to man, yet are they continually around and about him for his hurt. They have three things in common with angels and three in common with human beings, as stated before. After the creation and apparition of these imperfect elementals, they remained hidden48a and concealed in abysmal darkness during the evening and morning of the sabbath, and when it ended they came forth and entered into the world and are now to be found everywhere. In order that mankind might be protected from the assaults of these spirits of the left side, Gehenna with its fire and flame was created. These elemental beings ardently desire to become incarnated, but are unable to do so. We ought therefore to take care and guard and protect ourselves from their influence by use of the prayer in the liturgy for the warding off their afflictions. "Observe that the canopy of peace was extended over the world as soon as the holy sabbath commenced. What is the canopy of peace? It is the sabbath during which all spirits, demons and elementals, together with foul infernals, go and hide themselves in the great darkness, for when the holiness of the sabbath prevails in the world no unclean spirit is able to endure it and flees from it. Wherefore on the sabbath day there is no necessity for reciting the prayer for protection, 'Blessed be thou, oh Lord, ruler of the universe, who protected thy people Israel . . .' a formula of prayer ordained to be recited during week days because then the world needs protection, but on the sabbath day the canopy of peace is raised and outstretched over the world and thus protected on all sides. Even the wicked in Gehenna are also protected on that day, together with all beings and creatures above and below, and enjoy peace and rest whilst the sabbath lasts. For this reason its holiness is acknowledged in the prayer, 'Blessed be the Lord who covers us, together with all his people Israel and Jerusalem, with the canopy of peace.' But why Jerusalem? Because there it is raised and first pinned up. We ought, therefore, always to pray that it may ever be over us to guard us, as a mother guards and protects her children so that they may live in fear of nothing. Again, at the time when Israel pronounces this benediction and prays for this canopy of peace to rest upon them, the Holy Spirit descends from on high and covers them as a bird its young, with its wings. Then flee and depart all evil spirits out of the world and Israel abides safe under the protection of its Lord. Also it is then that this 'canopy of peace' or the Holy Spirit imparts to each of its children new souls or a new life. Why? Because it is the lord and giver of life which emanates from it." SAID Rabbi Simeon: "Furthermore, we learn that the Sabbath is an image of the world to come; and so it is, for the sabbatical year is a type of the year of Jubilee. The new life which is imparted during the sabbath is hinted in the word zacor (remember), and when it enters into the soul of man, joy and gladness prevail throughout the world, everything ungodly and profane becomes banished and sorrow and sighing are done away; as it is written, 'In that day the Lord shall give rest from thy sorrow and from thy fear and from the hard bondage wherein thou wast made to serve' (Is. xiv. 3). On the Sabbath evening, therefore, ought everyone to eat of the different articles of food that have been prepared, symbolizing thereby the universal canopy of peace which includes under its cover everyone, if there be no encroachment48a-48b on the food prepared for the morrow. The lighting of the Sabbath candle is devolved on the wives of the holy people, the reason of which is that as by a woman the heavenly light became extinguished, so by woman must it be made to reappear. Another and more important reason is, the canopy of peace signifies the Matronutha of the world, or the Holy Spirit whose emblem is a woman, whose expressed desire it is that a woman should be charged with lighting the Sabbath candle, as being not only an honor, but a great benefit for the procreating of good and holy children who shall become as lights in the world and distinguished for their knowledge of the secret doctrine. By it, wives will obtain long life for their husbands and will also become sources of light and instruction in their household and marital duties. Remark also that the Sabbath consists of a day and a night. The words 'remember' and 'keep' have one and the same meaning as it is written, 'remember the Sabbath day to hallow it' and also 'keep the Sabbath day and hallow it'48a-49b (Deuter v. 12). The words zacor (remember), shemor (keep), referring to the male and female considered as a whole. Blessed the lot of Israel whose hospitality the Holy One deigns to accept and enter into the place they provide for Him! As it is written, 'Happy the people who enjoy these blessings! happy the people whose God is the Lord'" (Ps. cxliv. 15). Said Rabbi Simeon: "It is written, 'God understandeth the way thereof and He knoweth the place thereof' (Job xxviii. 23), What signify the words, 'God understandeth? . . .' They have the same esoteric meaning as the words 'And the rib which the Lord God had taken from man, mode be a woman' (Gen. ii, 22), which have reference to the oral law designated by the term 'way,' as it is written, 'Thus saith the Lord who maketh a way in the sea' (Is. xliii. 16), but the words 'He knoweth the place where it is' refer to the written law, which is designated by the word daath (knowledge). The name Jehovah Alhim is here written in full to show that the oral or traditional is the complement of the written law. These when combined are sometimes termed hochma (wisdom), and sometimes binah (understanding). They are also symbolized by the combined divine name, Jehovah Alhim (Lord God). The rib taken from the side of man refers to the non-luminous mirror or light of human intellect, as it is written, 'But on mine adversity (or rib) they rejoiced and gathered themselves against me' (Ps. xxxv. 15). "The words 'had taken from man' signify that the tradition proceeded, from the written law; 'made he a woman and brought her unto the man,' mean that these two kinds of law must of necessity be united together, as they cannot exist apart, the one supplying what the other lacks. These words also refer to the attachment of man and his wife that should always subsist between them. Another interpretation of the words 'God understandeth the way thereof' is, that as long as a daughter abides with her mother she is the object of maternal care, but when married it becomes her duty to look after the needs and wants of her husband, and therefore it is added 'and he knoweth the place where she dwells.' "It is written, 'And He formed man.' In these words is expressed the mystery of the formation of man from the right and left sides of the sephirotic tree of life. Man was composed of two natures, the animal or lower self and the spiritual or higher self, and this because the former is necessary to the development of the latter. It is the lower nature of man that excites the female principle. It is a tradition that the north that symbolizes the evil principles seeks attachment with the female and therefore is she called ishah, a term compounded of two words, ash (fire, man) and H, signifying the yoni or female principle. The higher and lower self cannot become united and harmonized49a so long as sexuality and carnal desire are dominant. The term man has already been explained, that at first it designated androgynous man, but afterwards became sundered and separated. "We will now explain further the esoteric meaning of the phrase, 'the dust of the earth.' When a woman marries she takes the name of her husband, therefore is he called ish and she ishah. He is designated zedek and she zedek, also he is described as ophar and zeb, she as ophar and zabiah; as it is written, 'The glory (Zebi) of all lands' (Ezek. xx. 15). It is written, 'Thou shalt not plant thee a grove of any trees near unto the altar of the Lord thy God' (Deut. xvi. 21). "Is it not permissible to plant groves in any places not contiguous to the altar of God? In reply we say that the word ascher (groves) designates the husband and ascherah, the wife; as it is written, 'Bring forth out of the temple of the Lord an the vessels that were made for Baal (husband) and for ascherah (wife). The esoteric explanation of these words is this: the altar designates her, the Schekina, or divine spouse, and therefore it is forbidden to raise or build any other altar and present a spouse to God beside it. Note that the worshippers of the sun are termed worshippers of Baal, but the adorers of the moon, the adorers of Ascherah. "The wife is called ascherah, derived from the word ascher, designating her husband. Why then are not they used any longer to distinguish a man and his wife, and also the celestial husband and spouse? Because the word ascherah comes from asher in the same sense as found in the words, 'And Leah said, Happy am I, for the daughters will call me blessed, and she called his name Asher' (Gen. xxx. 13). Now the altar of God on the earth is not honored and blessed by heathen nations, but despised, therefore the terms Ascher and Ascherah are not longer applied to the altar symbolizing the celestial husband and spouse, nor to a man and his wife; and this is the signification of the words, 'Thou shalt not plant the ascherah near the altar,' that is. thou shalt not present to God any other spouse than the legitimate one, the altar of Adamah (earth), as it is written, 'An altar of earth shalt thou make unto me' (Ex. xx, 24). "It is also written, 'And breathed into his nostrils the breath of life,' meaning that the earth was then made fruitful as is the female by the male, for it is animated with life-giving principles and force. Furthermore, man is endowed with a two-fold nature and thus able to develop the lower self, by which his earthly frame is animated. 'And the rib which the Lord God had taken from man, made he a woman.' The full divine name Jehovah Alhim is here used, and are the father and the mother who prepared her and brought her unto the man. The word 'rib' denotes the mystery expressed in the words, 'I am dark, but comely as the tents of Kedar and as the curtains of Solomon' (Cant. i. 5);49a-49b for before marriage a woman resembles the non-luminous mirror, that becomes radiated after the marital union for which her father and mother have prepared her, and so the scripture adds, 'and brought her unto the man' from which we infer that the duty of the parents of a bride is to give her into the keeping and care of her husband according as it is written, 'I gave my daughter unto this man for wife' (Deuter xxii. 16). From that time she goes with her husband into his house that is now hers, and it is his duty to consult with her on all matters appertaining to domestic affairs. Therefore it is written, 'And he lighted upon a certain place and tarried there all night, because the sun was set' (Gen. xxviii. 11), meaning that Jacob took the permission he enjoyed: Gen. 29:23 and therefore from these words we infer that the conjugal union should be the result of consent and permission on the part of the wife after listening to her husband's voice of loving affection. if, however, there be no feeling of reciprocation, no conjunction ought to take place, for conjugality should always be voluntary and unaccompanied with unwillingness. 'And he tarried there all night for the sun was set,' teaching that conjugal duties should always be nocturnal. 'And he took up the stones of that place and put them for his pillow,' meaning that though a king possesses golden couches and fine robes, he prefers the bed prepared by his beloved spouse, though composed of stones; as it is written, 'And he laid down in that place to sleep.' "Note what is further written. 'And Adam said, this is now bone of my bone and flesh of my flesh' (Gen. ii. 23). These were the words of Adam to draw Eve unto him and incline her to enter into nuptial union and thus show that they are one and now undivided and unseparate in a higher sense than before. Then he begins to praise her that there is none like unto her, that she surpasses all other beings, the one deserving the name of woman; as it is written, 'She shall be called woman, words that pleased her,' as it is written, 'Many daughters have done virtuously, but thou excellest them all' (Prov. xxxi. 29). 'Therefore shall a man leave his father and his mother and cleave unto his wife and they shall be one flesh' (Gen. ii. 24). That is to say that Eve was induced by these loving words of Adam to consent to enter into marital relationship with him and as soon as this was effected we read, 'Now the serpent was subtle' (Gen. iii. 7). In the moment that Adam and Eve became thus associated,49b the lower nature became excited and aroused by sexual desire in which it delights, as scripture saith, 'And when the woman saw that the tree was good for food she took of the fruit of it and did eat' (Gen. iii. 6), denoting that hitherto their love had been angelic and pure, but was now changed into carnal desire first arising in the woman and leading them to conjugal relationship, for a woman is the inspirer of love whilst man is the receptacle of it and in this resembles angelic beings whose actions are determined by pure love unblended and unmingled with carnal desire." Said Rabbi Eleazar: "How can this be, will the lower nature with its passions and emotion remain attached to the female on high?" RABBI SIMEON answered and said: "The lower or passionate nature is always striving to imitate the actions of the higher, with this difference, that what is spiritual and pure it changes into the carnal and impure. The higher nature takes its origin from the right side of the sephirotic tree of life, but the lower from the left side, and is embodied in the female and becomes unified in it, as it is written, 'His left hand is under my head and his right hand doth embrace me' (Cant. ii. 6). Hitherto we have discoursed on a subject, exceedingly esoteric and unknown to ordinary minds, but now we will speak more clearly so that every one may comprehend and understand them." On hearing this the student novitiates expressed their great desire to learn more of this mystery of sex.49b Rabbi Simeon was journeying to Tiberias and there were with him, Rabbi Jose, Rabbi Jehuda, and Rabbi Hiya. Whilst on the way, they beheld Rabbi Pinchus coming to meet them. After exchanging greetings, they all sat down under a great shady tree by a hillside. Then said Rabbi Pinchus: "Since now I have met with thee, oh Rabbi Simeon, and am seated by thy side, let it please thee to instruct me further in the Secret Doctrine." Then spake Rabbi Simeon and said: "It is written, 'and he went on his journeys from the south even to Bethel unto the place where his tent had been at the beginning between Bethel and Hai' (Gen. xiii. 3). The scripture saith, 'He went on his journeys' instead of 'his journey.' Wherefore? Because there is here an occult reference not only to his own journeying, but also that of the Schekina, who always went with Jacob, and therefore we learn that whenever a man leaves his home and wife, he ought not to think or imagine that the Schekina forsakes him in any way, for though it has been said a man ought always to cleave to his wife that the Schekina may always be with him, yet it is possible he may go alone on a journey and the Schekina still abide with him, and when so doing he ought to direct his prayer to the Holy One that this may be, and in this way the male and female will always be associated in union with each other, whether going from home or otherwise. Therefore it is written, 'The Just One shall walk before him and set him in the way of his steps' (Ps. lxxxv. 14). Whenever anyone goes on a journey, he should always be mindful and circumspect and careful of his words and actions, in order that his lower and higher selves may not become separated and disunited from each other, so that when he returns home their union may be intact and complete. This ought also to be the case when a man returns home, for then he should attend to the discharge of his conjugal duties which is lawful and right and a source of delight both to the Schekina and his spouse; as it is written, 'and thou shalt know that thy tabernacle shall be in peace and thou shalt visit thy habitation and thou shalt not sin' (Job v. 24). When, however, he neglects these duties, he transgresses against the divine ordinance. On the other hand, by attending to them, his enjoyment is enhanced by the knowledge that he is carrying out his charging, the dictates of the marital law, which is known as the covenant of the Holy One. The occult meaning of these remarks is this: that followers and students of the good law should always, in the discharge of their conjugal duties, fix their minds and thoughts upon the Schekina that never quits or leaves the house on account of the spouse; as it is written, 'and Isaac brought Rebecca into the tent of Sarah, his mother' (Gen. xxiv. 67). Now we learn from tradition that when this occurred, a candle was lighted in a very marvellous manner, because at the same moment the Schekina entered into the tent along with Rebecca,--the mystical meaning of which, is, that showers of blessings from on high descend on the right discharge of conjugal duties, for then the male and female become truly one and not till then, and the male becomes associated49b-50a both with the Schekina or heavenly mother and his spouse; to which the words refer, 'They shall endure until the desire of the everlasting hills be accomplished' (Gen. xlix. 26). The word ad (desire) designates the pleasure all men experience in becoming united with the Schekina above in order to attain unto perfection and the blessing resulting therefrom, and also with his spouse who receives from him her nourishment and affection. Again Rabbi Simeon spake and said: "The secret doctrine and its teaching have relation to two baith (houses), or more explicitly the human and divine, the lower and higher self, as it is written, 'for the two houses of Israel' (Is. viii. 14). Of these one is a mystery beyond human comprehension, the other, though exceedingly occult, is within the range of the understanding. The first is symbolized by the Great Voice mentioned in (Deuter v. 20). 'The Great Voice that ceaseth not,' that is always resounding and speaking within us though unheard and unrecognized by the external ear. By it hath been delivered and spoken the esoteric teachings known as 'the voice of Jacob' that they may become known. Now this great interior voice and the word which expresses it are as it were two houses, the one visible, the other invisible. One is the eternal Wisdom (hochma ilaah) hidden and concealed in the divine mind and sendeth forth the great interior voice; the other the Voice of Jacob or esoteric teachings expressed by words, especially by the term Brashith, or as it may be differently written and explained by the words baith reshith, meaning the house or doctrine called reshith or beginning." Pausing for a few minutes, Rabbi Simeon began again discoursing: "The scriptures beginning with the words, bra Alhim, the mystical meaning of which is the same as is contained in the words vyeben Jehovah Alhim ath azla (the Lord God formed the rib). The mystic signification also of the words, ath hashamayin (the heavens), is the same as vayebah al ha-Adam (and brought her unto the man). The words ve-eth ha-aretz (and the earth) also have the same occult meaning, atzm matzmi, (bone of my bone)." Said Rabbi Simeon: "It is written, 'The Lord said unto my Lord, sit thou on my right hand until I make thine enemies thy footstool' (Ps. ex. 1). These words refer to the Supreme, saying to Adonai next in being to Him, 'sit thou on my right hand, that the West may become joined to the East, the right to the left, so that the power and might of the idolatrous nations (or evil) may not prevail, but become broken and dissipated.50a-50b 'The Lord said unto my Lord,' have also the same signification as 'Jacob said unto the Lord' as is seen in the words, 'the ark of the covenant, the Lord of all the earth' (Josh. iii. 11). Another exposition of the words 'the Lord said unto my Lord' is, that they are significant of the holy state called 'the year of Jubilee' addressing the state called 'the Sabbatical year,' saying, 'sit thou on my right!' Observe that this latter holy state or condition of the world, namely, Sabbatical year, has not from the beginning yet become united to the highest sephira on the right and left, who at the creation of the world took it then and joined it to its left side. For this reason, the world will not last or endure beyond seven thousand years.50b At the end of that period, however, this state of holiness in the world will become joined to the supreme sephira on the right hand and the earth then will become perfected forever. Then will be realized the words, 'The new heavens and the new earth which I will make shall remain before me or exist always' (Is. lxvi. 22). If this exposition be correct, what then is the sense of the words 'sit thou on my right hand?' They were spoken provisionally to Adonai 'until his enemies were made his footstool'; that is, until all opposition and disobedience to the divine law shall cease and peace and harmony prevail throughout the universe, when all antinomies and antithesis of right and left, good and evil, angel and demon, shall be done away and the knowledge of the Lord shall cover the earth as the waters cover the seas, and heaven and earth so long separated and disjoined shall become one and united forevermore, which glorious consummation is implied in the conjunction of the words, 'the heavens and the earth.'" CHAPTER 28. RABBI SIMEON'S ANALOGIES OF THE DIVINE LIFE IN MAN. As Rabbi Simeon ceased speaking the students rose up to depart, but ere they left he himself stood up and said: "I have still a few further remarks to make before going, on two passages of scripture, which seemingly are somewhat contradictory in expression to each other. The first is, 'The Lord thy God is a consuming fire' (Deuter iv. 24); the other is, 'but ye that cleaved unto the Lord your God are alive every one of you this day'" (Deuter. iv. 4). "If the Lord be a consuming fire as here stated, how could the children of Israel on becoming joined unto the Lord escape from being consumed, and continue to lived? It has been explained how the Divine Being is a fire that consumes every other kind of fire, for there are flames of fire more intense in their nature than others. To this statement I wish to add a few supplementary remarks. Whoever wishes to understand the mystery of union with the Divine will do well to reflect and meditate upon the flame proceeding from a lighted candle or a burning coal, in which may be recognized two kinds of flame or light, one white and the other dark or bluish in color. The white flame ascends upwards in a straight line, the dark or blue part of the flame, being below it and forming its basis. Though these be conjoined together, the white flame is always seen clearly and distinctly, and of the two is the most valuable and precious.50b-51a From these observations we may gather somewhat of the occult meaning of the thekheloth (blue fringes) mentioned in scripture. The dark or blue flame is connected and conjoined with that above it, namely, the white, and also below it with the candle or coal in a state of combustion. It becomes sometimes red, whilst the superior white flame never varies in color and remains invariably the same. Furthermore, it is noticeable that the dark or blue flame consumes and wastes the substance of the coal or candle whence it emanates, but the white pure light consumes nothing and never varies. Therefore, when Moses proclaimed the Lord to be a consuming fire, he alludes to the astral fluid or flame that consumes everything similar to the dark flame that wastes and destroys the substance of the candle or coal. In using the term thy God, not our God, Moses refers to the white or Divine light which destroys nothing, in which he himself had been and came down from Mount Sinai out of it uninjured and intact. This is the case with everyone who lives in the Divine light of the higher life. He lives, then, the true or real life, and the astral light of the lower earthly life cannot harm or injure him. Therefore, to the children of Israel who had sanctified themselves and attained to this life, Moses could truly say: 'ye cleaved unto the Lord, your God, and are alive as at this time.' Above the white flame there is yet another arising out of it, yet unseen and unrecognizable by human sight and has reference to the greatest of mysteries, dim gleamings and notions of which are revealed to us by the different flames of a lighted candle or a burning coal." As Rabbi Simeon ceased speaking, Rabbi Pinchus embraced him, exclaiming: "The Lord be praised! the Merciful One, who has led me hither." Rabbi Simeon, along with his students, went and accompanied Rabbi Pinchus on his journey for three leagues, and then bidding him adieu returned homewards. SAID Rabbi Simeon: What I have discoursed on has reference to the secret doctrine and its teachings of the mystery of the divine wisdom united with the divine essence. Thus the final H in the tetragrammaton corresponds to the51a-51b dark or blue flame united with the three letters preceding it, I H V, making the white flame a light. Sometimes the dark is designated by the letter D, and other times by H. When Israel below is not living the divine life, it is characterized by D; but when it becomes conjoined with the white light, then it takes on itself the letter H; as it is written, 'If a damsel, a virgin, be betrothed' (Deuter. xxii-23). The word Naarah (damsel) is here written without the feminine termination H contrary to grammatical rule, naar being the male and naarah the female. Wherefore is it so written? Because she has not as yet come into union with the union with the male, and whenever this is the case the final H is found wanting. For a similar reason the dark or blue flame is designated by the letter Daleth, or D. When, however, it becomes conjoined with the white flame above it, it is represented by the letter He or H, for then a perfect union is effected in this sense, that the two become blended together (symbolizing thus the union of the lower and higher nature). "Similar is the occult meaning of the smoke ascending from altars whereon sacrifices are offered up. It provokes into flame the blue light beneath it which, when it flashes forth and burns, becomes conjoined with the white flame above it and then as in the flame of a candle becomes or forms one whole and perfect light, and as it is the nature of the blue flame to consume that from which it emanates so does it consume the sacrifices placed on the altar; as it is written, 'When the fire of the Lord fell and consumed the burnt sacrifice' (I Kings, xviii-38). From the appearance of a perfect light or flame we may gather that the blue and white portions of it have become united into a whole when the grease of the sacrifices and burnt offerings has been consumed and then priests, levites, and all the rest of Israel becoming united with it join in the singing and chanting of hymns and psalms, and the world above and the world below are again united and blended as the flame of a candle and become blessed in the one great Divine Light of the universe. Such is the mystical meaning of the words: 'But ye that cleaved unto the Lord your God are alive,--every one of you--this day.' But wherefore doth scripture say 'but you' (veathem) and not 'you' (athem)? It is to show that whilst the sacrifices are consumed as soon as the blue flames touch them, yet Israel (living the divine life) though attached to it is not consumed, but are preserved in life unto this day. "All colors seen in dreams are of good omen, except blue; because, as in the flame, we have observed it consumes and destroys the body beneath it. It is the upas or deadly tree that overshadows the world, and is lethal to everything beneath it. If it be objected that there are angelic beings on high who, along with mankind are equally under the blue flame and yet are not consumed, our reply is that they, as existent beings, are celestial in their essence and, therefore, different from human existences who are to the blue flame what the candle is to the light.51b-52a "In space there are forty-five divisions or directions, each of which is distinguished by different colors. The seven colors of the white light penetrate the seven abysses. and by the effect of their vibrations upon the rocks therein, cause water to flow forth, which is an allotrophic form of the air contained in the white light; light and darkness are really the producers of air and water according as the essential part or element of matter unites with one or the other. Light in passing from its primal state descends into this material world through sixty-five channels or avenues through which, when it courses, a voice is heard that makes the abysses tremble and shake, exclaiming, "Oh, matter! let light pass through thee!" as it is written, 'deep calleth unto deep at the noise of thy waterspouts (or channels)' (Ps. xlii-8). Below these there are three hundred and sixty-five smaller channels or rivulets, some of which in their color are white, some dark and others red. Each of these rivulets, of which there are seventeen, as it meanders in its course, resembles a rose in its outlines with its layers of petals. Of these rivulets rose-like in form, two are like streams of iron and two, like copper. On the right and left of them, in the eastern and western quarters of the world, are two thrones connected and communicating with each other by means of these intermediate rivulets and channels. These thrones form each of them a heaven, that on the right being dark colored and that on the left being variegated in hue. As the light passes from one to the other throne through the various channels between them, it becomes more powerful and stronger in its circulatory course, similar to the blood in the veins of the body. Such is the region on high that gives rise to the seven different colors which, in their totality and blending, constitute the great mystery of that unknown something termed light. There are also seven other different colored lights, which, on flowing together and thus becoming blended, form one great ocean of light which then streams forth from its seven different outlets; as it is written, 'and he shall smite it in its seven streams' (Is. xi-15.). Each of the seven outlets or streams becomes divided and forms into seven reservoirs, and each of these into the source or fount of seven rivers and which subdivide again and form seven brooklets; thus forming a vast circulatory system by which the waters of each separate and then meet again and become blended together." CHAPTER 30. THE TWO SERPENTS, ASTRAL FLUID AND THE ANIMAL NATURE. "A great fish coming from the left swims through all these waterways to poison and corrupt them. Its scales are as steel. From its mouth comes forth a lurid flame and its tongue is like a sharp sword. Its object is to force its way into the sanctuary of the great ocean to pollute and defile it and thus extinguish light, and causing the waters to become frozen, and the great circulatory water system may cease to operate. "The occult meaning of this mystery is expressed in the words of scripture, 'Now the serpent was more subtle than any beast of the field which the Lord God had made,' (Gen. iii-6). This evil serpent wished to accomplish his aim by first corrupting the brooklets below (mankind) and making them impure and bitter, so that flowing back to the great ocean their fountain head, it might become polluted. This is why he first seduced man and brought death into the world and entered into the heart of man from the left side. "There is, however, another serpent that comes from the right. These two serpents are they that are closely attached to man during his lifetime (the astral fluid and animal nature), as scripture saith, 'of all the beasts of the field that the Lord God had made,' these two are the most cunning, crafty and subtle in tempting and destroying man. Woe unto him who allows himself to be led on and seduced by the serpent, for death irretrievable is his doom, physically, morally and spiritually, both to himself and to those associated with him, as in the case of Adam who wished to know and become expert in nature's secrets and occult science. In revealing them and exciting within him a fictitious joy and happiness, the serpent acquired that influence and control over Adam that contributed to and brought his ruin and downfall and thus caused him to suffer, as also his successors. From the day that Israel came to the foot of Mount Sinai, the impurity and corruption wrought by the serpent has not disappeared from the world. "Hear what saith scripture when Adam and Eve ate of the fruit of the tree by which death entered into their souls or lower nature, 'And when they heard the voice of the Lord of the Alhim walking in the garden' (Gen. iii-8), or, as it ought to be rendered, had walked (mithhalech). Note further that whilst Adam had not fallen, he was a recipient of divine wisdom (hochma) and heavenly light52a-52b and derived his continuous existence from the Tree of Life to which he had free access, but as soon as he allowed himself to be seduced and deluded with the desire of occult knowledge, he lost everything, heavenly light and life through the disjunction of his higher and lower self, and, the loss of that harmony that should always exist between them, in short, he then first knew what evil was and what it entailed, and, therefore, it is written, 'Thou art not a God that approveth wickedness, neither shall evil dwell with thee' (Is. v-5); or, in other words, he who implicitly and blindly follows the dictates of his lower nature or self shall not come near the Tree of Life. "Whilst the protoplasts had not as yet lost their innocence and purity, they heard within themselves the voice divine, the voice out of the Great Silence. Guided and directed by divine wisdom, they walked and lived in the divine light and were not afraid. As soon, however, as they succumbed to temptation, they lapsed into a state of sin, of sorrow and shame and found that though the voice was still audible, they could not endure to hear it; and the sense of sin pervaded and prevailed throughout the world up to the time when Israel stood at the foot of Mount52b Sinai, purified from all defilement and thus able to become conjoined with the Tree of Life, and partook of its fruits, beholding the celestial glory. They ascended higher and higher in the divine life, and lived in the enjoyment of the Beatific Vision being filled with that interior peace and tranquillity known and experienced only by those who understand the mysteries of the higher and divine life. The Holy One protected them by impressing upon them his divine name, so that the spirit of evil was unable to exercise power and influence over them and thus corrupt them. Thus they lived, pure and protected, until they bowed down and worshipped the golden calf. Then fell they from their high estate and lost the divine protection which was as a cuirasse or coat of mail against the assaults of evil that now again acquired power over them and brought death unto their souls. "After their fall, scripture informs us, 'and when Aaron and all the children of Israel saw Moses, behold, his face shone radiant with light, and they were afraid to come nigh unto him (Ex. xxxiv-30). Before this, however, it is written, 'and Israel saw the mighty hand of the Lord'; that is, they were able by the purification of the lower nature and mental and spiritual illumination, to attain unto the Beatific Vision and view the splendor and glory of the life on high. And so it is further written, 'and the people saw the thunderings and lightnings, and the sound of the trumpet' (Ex. xx-13). All these glories, however, departed from them after their lapse into sin, so that they could not even endure to behold and regard the luminous face of their intercessor Moses, for, as it is said, 'they were afraid to come nigh into him.' "Remark, now, what is further stated, 'and the children of Israel stripped themselves of their ornaments by the Mount Horeb' (Ex. xxxiii-6), (Horeb here meaning Sinai). By which is signified, that Israel, after sinning, became divested of their safeguards, the ornaments of purity and integrity, and thus fell under the power of evil. So that, as is stated, 'Moses was compelled to take the tabernacle and set it up away without the camp and called it the Tabernacle of the Congregation' (Ex. xxxiii-7). For what reason?
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