Pike continues with his essay of the creation of man by the use of the Kabalah; and along the way he mentioned something most profound, “Woe unto him who makes God to be like unto any mode or attribute whatever, even were it to one of His own; and still more if he make Him like unto the Sons of Men, whose elements are earthly, and so are consumed and perish.” Did you catch that, we are not to make anything or attribute anything of this world to that of God; we are suppose to do this because the things of this world will parish. Beautiful, isn’t it. It makes so much sense. I am obviously tempted to mentioned mankind’s faults regarding this particular topic, but I won’t. Enjoy this fascinating message from our Master sage Albert Pike:
And when he again ascended he left behind him the productive light of the letter He, and thereof was constituted another Sphere, within the Sphere of Splendor; which lesser Sphere is termed in the Sohar KETHER AILAH, CORONA SUMMA, The Supreme Crown, and also ATIKA DI ATIKIM, Antiquus Antiquum, The Ancient of Ancients, and even AILIT H’ AILIT, Causa Causarum, the Cause of Causes. But the Crown is very far smaller than the Sphere of Splendor, so that within the latter an immense unoccupied place and space is still left.
The BETH ALOHIM says:
Before the Infinite God, the Supreme and First Good, formed objectively within Himself a particular conception, definite, limited, and the object of intellection, and gave form and shape to an intellectual conception and image. HE was alone, companionless, without form or similitude, utterly without Ideal or Figure . . . It is forbidden to make of Him any figure whatever, by any image in the world, neither by the letter He nor by the letter Yōd, nor by any other letter or point in the world.
But after He had formed this Idea, the particular conception, limited and intelligible, which the Ten Numerations are, of the medium of transmission, Adam Kadmon, the Primal or Supreme Man, He by that medium descended, and may, through that Idea, be called by the name IHUH, and so created things have cognizance of Him, by means of His proper likeness.
Woe unto him who makes God to be like unto any mode or attribute whatever, even were it to one of His own; and still more if he make Him like unto the Sons of Men, whose elements are earthly, and so are consumed and perish!
There can be no conception had of Him, except in so far as He manifests Himself, in exercising dominion by and through some attribute . . . Abstracted from this, there can be no attribute, conception, or ideal of Him. He is comparable only to the Sea, filling some great reservoir, its bed in the earth, for example; wherein it fashions for itself a certain concavity, so that thereby we may begin to compute the dimensions of the Sea itself.
For example, the Spring and Source of the Ocean is a somewhat, which is one. If from this Source or Spring there issues forth a certain fountain, proportioned to the space occupied by the Sea in that hemispherical reservoir, such as is the letter Yōd, there the Source of Spring is the first somewhat, and the fountain that flows forth from it is the second. Then let there be made a great reservoir, as by excavation, and let this be called the Ocean, and we have the third thing, a vessel [Vas]. Now let this great reservoir be divided into seven beds of rivers, that is, into seven oblong reservoirs, so that from this ocean the waters may flow forth in- seven rivers; and the Source, Fountain, and Ocean thus make ten in all.
The Cause of Causes made ten Numerations, and called the Source of Spring KETHER, Corona, the Crown, in which the idea of circularity is involved, for there is no end to the out-flow of Light; and therefore He called this, like Himself, endless; for this also, like Him, has no similitude or configuration, nor hath it any vessel or receptacle wherein it may be contained, or by means whereof any possible cognizance can be had of it.
After thus forming the Crown, He constituted a certain smaller receptacle, the letter Yōd, and filled it from that source; and this is called “The Fountain gushing with Wisdom,” and, manifested in this, He called Himself WISE, and the vessel He called HAKEMAH, Wisdom, Sapientia.
Then He also constituted a great reservoir, which He called the Ocean; and to it He gave the name of BINAH, Understanding, Intelligentia. In this He characterized Himself as Intelligent or Conceiver. HE is indeed the Absolutely Wise and Intelligent, but Hakemah is not Absolute Wisdom of itself, but is wise by means of Binah, who fills Himself from it, and if this supply were taken from it, would be dry and unintelligent.
And thereupon seven precious vessels become, to which are given the following names: GEDULAH, Magnificence or Benignity [or KHASED, Mercy]; GEBURAH, Austerity, Rigor or Severity; TEPHARETH, Beauty; NETSAKH, Victory; HŌD, Glory; YESOD, Foundation or Basis; and MALAKOTH, Rule, Reign, Royalty, Dominion or Power. And in GEDULAH He took the character of Great and Benignant; in GEBURAH, of Severe; in TEPHARETH, of Beautiful; in NETSAKH, of Overcoming; in HŌD, of OUR GLORIOUS AUTHOR; in YESOD, of Just, by Yesod all vessels and worlds being upheld; and in MALAKOTH He applied to Himself the title of King.
These numerations or Sephiroths are held in the Kabala to have been originally contained in each other; that is, Kether contained the nine others, Hakemah contained Binah, and Binah contained the last seven.
For all things, says the commentary of Rabbi Jizchak Lorja, in a certain most abstruse manner, consist or reside and are contained in Binah, and it projects them, and sends them downward, species by species, into the several worlds of Emanation, Creation, Formation, and Fabrication; all whereof are derived from what are above them, and are termed their out-flowings; for, from the potency which was their state there, they descend into actuality.
The INTRODUCTION says:
It is said in many places in the Sohar, that all things that emanate or are created have their root above. Hence also the Ten Sephiroth have their root above, in the world of the garment, with the very Substance of HIM. And AINSOPH had full consciousness and appreciation, prior to their actual existence, of all the Grades and Impersonations contained unmanifested within Himself, with regard to the essence of each, and its domination then in potency . . . When He came to the Sephirah of the Impersonation Malakoth, which He then contained hidden within Himself, He concluded within Himself that therein worlds should be framed; since the scale of the first nine Sephiroths was so constituted, that it was neither fit nor necessary for worlds to be framed from them; for all the attributes of these nine Superior Sephiroth could be assigned to Himself, even if He should never operate outwardly; but Malakoth, which is Empire or Dominion, could not be attributed to Him, unless He ruled over other Existences; whence from the point Malakoth He produced all the worlds into actuality (Albert Pike, Morals and Dogma, 1871, p. 751-754).
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