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AND God said "Let there be light" (Gen. i.14); the word19b meoroth (lights) is defective in the Hebrew, being written without vau and therefore is it that offspring suffer from epilepsy and similar complaints. When the primal light was as yet invisible or unmanifest, a qalepha 1 (sheath or covering) formed itself around it, which, becoming enlarged, produced a second that extended itself to "little form2 with which it wished to be united and bear its form permanently. The Holy One dismissed and sent it below. When he created Adam in order that the "little form" might appear in the world, the qalepha, seeing Eve was conjoined with Adam, flew towards the paradise above desiring, as at first, to be joined with and form part of "little form," but the angel watchers on high would not allow her to enter and the holy One, having rebuked her, cast her into the depths of the vast abyss of space. When Adam sinned, however, she was permitted to ascend thereout and allowed to have power and influence over the offspring of "little form," who are punishable for the actions of their progenitors. Thus she goes throughout the world. When she dune to the gate of the earthly paradise and saw it guarded by cherubim, she seated herself next to the one that wielded the flaming sword, but, on observing its threatening attitude towards her, fled back to the world and finding these little ones as just described, killed them when the moon was on the wane. This is wherefore the word meoroth (lights) is, as has

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been stated, defective. Until the birth of Cain took place, she was unable to get near Adam, but eventually succeeding in doing so, she brought forth evil offspring and flying or winged demons.

This association with Adam continued a hundred and thirty years until the coming of Naamah, by whose great beauty Aza and Azael, sons of God, were seduced and fell from their high state of light and purity. From them came forth a brood of evil spirits into the world. Naamah it is who wandereth through the world at night time, causing men to lose their virility, and wherever they are found sleeping alone in a house she acquires power over them, especially in times of physical weakness and ill health, whilst the moon is waning. When, however, the moon is increasing, the letters of the word meoroth are changed into the term imrath (the word), as it is written: "Imrath Jehovah, the word of the Lord, is refined" (Ps. xviii. 30) as gold tried in the fire. "He is a shield and buckler to all them that put their trust on him," a buckler and shield against evil and malignant spirits who roam and fly about in the world during the decadence of the moon, to such as those whose trust is in the Holy One.

When King Solomon went down into the garden of nuts, as saith the scripture: "I went down into the garden of nuts" (Cant. vi. 11) he took up a nutshell, that gave rise to reflections and ideas that enabled him to understand the reason and cause why anything that is pure and holy becomes environed by what is evil, as the nut enclosed within a shell. He perceived that evil spirits attach themselves to the pure and good, environing them similar to shells by exciting and producing certain kinds of pleasing emotions and feelings, the tending of which is to defile and corrupt, as it is written: "The pleasures of man produce and bring forth evil spirits" (sadah and sadoth) (Eccle. ii. 8) which occurs during the hours of sleep. It was necessary that the Holy One should create them in the world in order that it might be complete.

The universe as a whole is a system of worlds, enveloping the other from the lowest to the highest, from the most material to the highly spiritual, from the darkest and most dense to the most luminous and ethereal, all is a scale of graduated worlds of being and existence, and therefore the saying: "as above so below, and as below so above." Each world is a garment or envelope to the next in sequence. From the primal point of light issue forth luminous rays which extend through and pervade all the separate encircling worlds of existence, converting them into

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palaces of the great king, the splendor, beauty and magnificence of which are beyond description, and, as with these worlds rising in their order one above the other, so is it with regard to the human form, which in its grace and beauty of contour is the highest expression and approximate image of the divine, more than all other physical forms below it in the scale of being. All this is in accordance with the divine plan of creation, man himself being a microcosm or miniature of the universe, and composed of a series of coverings or envelopes, one within the other, as spirit, astral form and physical body. As long as the substance of the moon was conjoined with that of the sun, it shone with its own light, but becoming separated and disjoined from it and independent, it reflected a diminished luminosity and became itself enveloped with zones of decreasing light, so that we may now understand why the scripture saith: "Let there be lights," using the defective word meoroth, by which is designated occultly the zones or planes of existence of varying degrees of light which encircle each star and planet in the universe, as also this, our earth, through whose circumambient envelopes of more ethereal substance the primal life-giving light is reflected, and thus differentiated and adapted to become a blessing to man and every animate and inanimate creature.

"And God made two great lights" (Gen. i. 16). The Hebrew word vayas, "and he made," refers to the creation as a whole, everything in its kind being subject to its law and order. These two great lights were at first joined together and formed one whole and were of equal light, being both of them impressed20a with the two same sacred names, Jehovah and Alhim, though this latter name was as yet manifested only in an occult manner; yet scripture calls them both by the word great, in the plural, with the article of distinction, hagedolim (the great), because of their absolute identity, each bearing the same mysterious name Matspats, understood only by students of the secret doctrine, and which form the two highest of the thirteen degrees of divine mercy and goodness upon which the world is founded. The moon, unable to rule along with the sun, and feeling its loss of dignity in becoming disjoined from the sun, said: "Where feedest thou" (Cant. 1, 7), or "whence derivest thou thy light and glory?" The sun answered and said: "Where thou restest thyself at midday." The light of the moon was therefore diminished in order that the light of the sun might be greater and more manifest at noon, and accordingly the scripture further adds, "that

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[paragraph continues] I may not be as one that turneth aside from following in the path of the flocks." Constrained to be similar to the sun, the moon humbled herself, diminished her light at midday, as it is written. "Go thy way in the footsteps of the flocks" (Cant. 1, 8). The Holy One said to the moon: "Go and humble thyself," after which she lost her own light and now reflects only that of the sun though at first she was the same in rank and dignity with it, thus intimating occultly that the female can never fulfil her destiny and discharge her function except in joint union with her husband. The greater light designates Jehovah; the lesser light, Alhim; the one being a reflection and manifestation of the other as a word is of thought.

At first Alhim was expressed by the four letters of the sacred name, or tetragrammaton, but afterwards through manifesting on lower planes of existence, was known and distinguished by this name; yet nevertheless it radiates its power and glory in all directions in boundless space, as the mediator between the known and the Great Unknown, between the spiritual and material, the celestial and terrestrial scales and grades of life and existence as indicated esoterically by the letter H, which in Alhim conjoins Al with im, Al denoting God and im (or yam) the sea as symbol of matter. Thus Alhim becomes the word or Logos mediating between the world of pure emanations and the worlds of creation. The former being higher or prior in existence, is termed the light that rules by day, the latter, the light that rules by night.

The scripture further states: "He made the stars also," referring to the countless and innumerable hosts of angelic and ministering spirits existing in and by him who is the light and life of the universe, as it is written: "And God set them in the firmament of the heaven to give light upon the earth" (Gen. i., 17); that is, upon this lower world which is a replica or reflection of the world above it, and on the fourth day became illuminated with divine light and termed the Kingdom of David, the Asiatic world of effects, the fourth pillar of the divine throne of glory. This being completed, the four letters of the sacred name became adjusted one to another in their place and position in creation. Notwithstanding this, the throne was not completed till the sixth day, when the form of man was created and all the worlds throughout the realms of space were fixed in their relative orders and position and classed under the four letters of the divine name, viz., the Atzilatic, Briatic, Ietziratic and Asiatic worlds. The fourth day is called in scripture the day rejected by the

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builders, as it is written: "The stone which the builders rejected" (Ps. cxviii., 22), and also "My mother's children were angry with me" (Cant. i., 6), the esoteric meaning of which is: the light of the moon became diminished on that day and the enveloping worlds were established in their relative positions around the glittering and resplendent orbs of light in the firmament, in order to support the throne of David.

All these worlds send forth reflections of their light upon the earth which they receive from other worlds higher and more glorious than themselves, which in their totality form the Grand Archetypal Man, whose image, all who bear it, are called Man. This is the signification of the words: "Ye are men" (Ez. xxxiv., 21); that is, ye are called by the name of Adam (man). This, however, does not apply to the idolatrous nations. Every living spirit is therefore called Adam, for it is a divine emanation of which the body is a raiment or covering, as it is further written: "Thou hast clothed me with skin of flesh" (Job. x., 11), showing that the flesh of man is only a garment, and does not constitute the man. The souls that became incarnated on the earth plane in animals are in form similar to the garment that covers them, some of them being pure animals as mentioned in scripture, the ox, the sheep, stag, wild goat, giraffe and others.

Those souls who have been created and appear as men take upon them the human form and are called human souls, whilst the tens, "flesh of beast" signifies that the soul that has incarnated in this form has the name, the qualities and nature of a beast. For instance, the ox is a soul residing in an ox form, the flesh being its garment. This same applies to the rest of animals, and as idolatrous nations are not in scripture called men, so those impure souls have nothing in common with the truly human.

The bodies of idolatrous people are called impure flesh, as it is defiled by the soul of which it is the covering. The body is impure so long as the impure stall resides within it. As soon, however, as the soul quits it, it becomes pure again, being only a shell or covering. The souls of idolaters who incarnate on the earth plane take upon them the forms of unclean animals, such as the camel, swine, coney, and others. It is for this reason that animals have been distinguished into two classes, the pure and impure. Each have their peculiar tendencies and natural inclinations, and gravitate to the source whence they first originated.

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The heavenly lights suspended in the firmament are types20b-21a and figures of things in the world, as it is written: "And God placed them in the firmament" (Gen. i, 17), the greater light to rule by day, the lesser light to rule by night. By the greater light scripture denotes the males who rule by day in that they provide for and look after the household and its necessary requirements and needs. On the arrival of night the sway of the female begins, as the proper manageress of the household, for, as saith the scripture: "She riseth also while it is yet night and giveth meat to her household and a portion to her maidens" (Prov. xxxi. 15). She and not he. Thus the light ruling by day signifies the male, or husband; the light ruling by night, the female, or wife. We further read: "He made the stars also." When the wife relinquishes domestic cares and duties in order to attend to her husband, she leaveth the direction of them to her maidens who abide at home to carry on the management, which again reverts to the husband when day begins.

"And God made two lights"; that of the sun is termed "flames of light" and go upward; that of the moon is termed "flames of fire" and descend upon the earth, and exercise their power and influence during week days. This is why at the close of the Sabbath, the blessing of the fire is pronounced. "Blessed art thou, Oh Lord, who has created the flames of fire," for then its rule and influence begins again. The fingers of the hand are occult symbols of a deep spiritual mystery the back of them being furnished with nails. It is therefore lawful to regard and fix attention on them at the close of the Sabbath, for the light of the fire whose rule begins at that moment is represented by the exterior part of the fingers, whilst the flame of light that comes from above must only be meditated upon by regarding the interior part of the fingers to which it corresponds. This mystery is expressed in Scripture thus: "Thou shalt see my back part, but my face shalt thou not see" (Ex. xxxiii. 23). Therefore a man should not regard and meditate upon the interior part of the hand at the close of the Sabbath when he repeats the prayer ending with the words: "Who hast created the flame of fire." The words "Thou shalt see my back part" refer to the back of the fingers symbolizing the light that rules and prevails during week days. "My face shalt thou not see," to the front part, the "flames of light," which rule during the Sabbath. on which day the Holy One himself presides over the invisible hosts of spirits surrounding his throne of glory, who are under his special

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charge. Therefore, on the Sabbath, rest from toil and labor is granted to all the worlds. The holy nation is the only one upon the earth that inherits and enjoys this heritage of the "flames of light" proceeding from the primal light and manifested only on the Sabbath day, and from which also emanate all the lesser lights that prevail below. At the departure of the Sabbath these "flames of light" become invisible, but the flames of fire, each of them in their appointed place and manner, rule and prevail during the week days. For this reason the nails of the fingers should be only regarded and meditated on by the glare of a fire.

It is written: "And the living creatures (hayoth) ran and returned as flashing flames of light" (Ez. i. 14). No human eye is able to view these angels going to and fro. They are the angels of "The Wheel,"21a the occult meaning of which is this: Metatron is the chief and highest among the angels. Above him at a distance of five hundred leagues are those hayoth, or living moving creatures, whose flight through the realms of space is so rapid as to be indistinguishable to mortal eye; they are concealed beneath the two supreme letters of the divine name, Y and H, which rule and dominate the two remaining letters, V and H, that form their chariot. The great mysterious, the Unknowable, ruleth over all these hayoth, of whom those that are invisible rule over those that are visible and reflect their light end glory down upon them. All these living creatures are placed n the firmament of heaven, and respecting them it is written: "Let there be lights in the firmament of heaven" (Gen. i. 14), that is, let the living creatures called hayoth be in the region called the firmament of heaven. Above and beyond them, however, is another heaven as it is written: "And the likeness of the firmament above the heads of the living creatures was as the color of the terrible crystal" (Ez. i. 22).

It was the higher firmament of heaven whose glory and magnificent splendor (like that of the starry mist of the Milky Way, which includes within its dim and remote recesses innumerable and countless worlds of ineffable brilliancy and beauty) dawned upon the prophet's vision, and there it exists a universe of light and love hidden and concealed from mortal gaze like the thought of the Divine Mind, ineffable, transcending all human comprehension and powers of conception. As man has never been able to divine and understand the nature of thought, much less can he gauge the thoughts of Ain Soph (who is as a mighty ocean in which all thought is drowned) the Infinite

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and Boundless One, the concealed of all concealments, without beginning and without end, the great invisible center and fount of all life and motion existent in worlds known and unknown, careering in their mighty orbits in the fathomless abysses of space, the Great Being the smallest portion of whose glory and might and majesty is reflected and seen in sun and moon and the splendid galaxies of stars and constellations, all glittering and flashing in a midnight sky, and in the mystic music of the spheres are forever singing as they shine: "The hand that made us is divine."

In the present world of shadows and uncertainties, man must have wandered and lived ignorant, uninstructed and unenlightened, unable to acquire the faintest glimmer or notion of the mind and nature of the Divine Being but for the intermediation of the Logos21a or Word that, operating through the sephiroth kether (crown) produced the letters of the alphabet which, in their forms, simple and multiplex, are symbols of spiritual ideas by means of which we obtain conceptions, though inadequate, defective and incomplete, of Him in whom we live and move and have our being.

The letter aleph symbolizes the beginning and the end. Throughout the universe, all classes of beings are impressed with its signature, both those in heaven and those on earth. Though it includes many forms, yet they are but one full letter. By the higher part of it is symbolized the divine mind and thought, as also the upper firmament of the spiritual world. Beneath it and in the middle of aleph is the letter vau, the numerical value of which is six, denoting the six degrees between the Supreme Mind and the firmament above the hayoth, or "the hidden living creatures." The light emanating from the Divine is expressed in the word "brashith," of which the first part, bra, contains the initial letters of the name Abraham, to which scripture refers: "And the Lord appeared to Abraham as he sat at the door of his tent in the heat of the day" (Gen. xviii. 1), the esoteric meaning of which is as follows: When Abraham sat at the door of his tent; that is, at the gate separating the higher and lower world, symbolized by the letter aleph, he felt the great heat of the day; that is, he became mentally and spiritually enlightened by the divine light of the First Logos.

The light of the Second Logos was beheld by Isaac when, in the cool of the evening and the sun was going down, he prayed for the coming of this light, as it is written: "And Isaac went

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out to meditate in the field at eventide" (Gen. xxiv. 63). It was21b then he foresaw the contention that would arise between Jacob and Esau.

The light of the Third Logos, that proceeds from the other two, was that seen by Jacob, as it is written: "And as he passed, peniel the sun rose upon him and he halted upon his thigh" (Gen. xxxiii. 31). At eventide he beheld the light called and known as the Netzach of Israel (victory of Israel), and he halted on his thigh, because this light of sephirothic origin constitutes the thigh in the sephirothic figure. His thigh, not thighs, for as just said, he beheld the light of netzach, which is only' of the fourth degree.

For this reason, after Jacob no one was endowed with the gift of prophecy until the coming of Samuel, as scripture states: "The netzach, the strength or victory of Israel" (1 Sam. xv. 29). "And he touched the sinew of his thigh." When the angel of Esau who struggled with Jacob saw he could not prevail against him because he derived his power and strength from the two first sephirothic degrees or emanations; that is, from the supreme light and that called Adam Kadmon, the archetypal man, he touched the sinew of his thigh in which was contained the force symbolized by netzach (denoting firmness, inflexibility), and from that time as we have observed, prophecy was not found in Israel until the coming of Samuel, when it is said: "The netzach or strength of Israel is not a man"; that is to say, comes not from that sephirothic degree called man, but from that named netzach. Joshua indeed prophesied but only in an inferior manner because of his intimate and close association with Moses, as it is written: "And thou shalt put some of thine honor upon him" (Num. xxvii. 20). This was the case with David, as he says: "At thy right hand are the pleasures of Netzach" (Ps. xvi. 11). Not in but at thy right hand, that is netzach.


103:1 A term applied to the world of elementals void and destitute of mind who desired to become united and associated with humanity.

103:2 Little Form, denoting the world of forms and beings before incarnating as human beings on the earth plane. The psalmist, speaking of man, says "thou hast made him 'littler' than the angels, that is, in form and mind."

Next: Chapter IV.