While discussing the Kabalah’s positions on the creation of man, Pike delves into the Father and Mother, or ABA and IMMA, and than profoundly states, “He, from Whom all emanated, created Adam Kadmon, consisting of all the worlds, so that in him should be somewhat from those above, and somewhat from those below.” Ever wonder where we get the idea that we are apart of heaven and earth, both worlds? Pike confirmed this thought with, “To Adam Kadmon, the Idea of the Universe, the Kabalah assigns a human form.” Again, this section explains so much. Enjoy this extraordinary lesson from our Master sage Albert Pike:
Three points first emanated, one under the other; Kether, Hakemah, and Binah; and, so far, there was no copulation. But afterward the positions of Hakemah and Binah changed, so that they were side by side, Kether remaining above them; and then conjunction of the Male and Female, ABA and IMMA, Father and Mother, as points.
He, from Whom all emanated, created Adam Kadmon, consisting of all the worlds, so that in him should be somewhat from those above, and somewhat from those below. Hence in Him was NEPHESCH [PSYCHE, anima infima, the lowest spiritual part of man, Soul], from the world ASIAH, which is one letter He of the Tetragrammaton; RUACH [ SPIRITUS, anima media, the next higher spiritual part, or Spirit], from the world YEZIRAH, which is the Vav of the Tetragrammaton; NESCHAMAH [the highest spiritual part, mens or anima superior], from the world BRIAH, which is the other letter He; and NESCHAMAH LENESCHAMAH, from the world ATSILUTH, which is the YŌD of the Tetragrammaton.
And these letters [the Sephiroth] were changed from the spherical form into the form of a person, the symbol of which person is the BALANCE, it being Male and Female . . . Hakemah on one side, Binah on the other, and Kether over them: and so Gedulah on one side, Geburah on the other, and Tephareth under them.
The Book Omschim says: Some hold that the ten Sephiroth succeeded one another in ten degrees, one above the other, in regular gradation, one connected with the other in a direct line, from the highest to the lowest. Others hold that they issued forth in three lines, parallel with each other, one on the right hand, one on the left, and one in the middle; so that, beginning with the highest and going down to the lowest, Hakemah, Khased [or Gedulah], and Netsach are one over the other, in a perpendicular line, on the right hand; Binah, Geburah, and Hōd on the left; and Kether, Tephareth, Yesod, and Malakoth in the middle: and many hold that all the ten subsist in circles, one within the other, and all homocentric.
It is also to be noted, that the Sephirothic tables contain still another numeration, sometimes called also a Sephirah, which is called Daath, cognition. It is in the middle, below Hakemah and Binah, and is the result of the conjunction of these two.
To Adam Kadmon, the Idea of the Universe, the Kabalah assigns a human form. In this, Kether is the cranium, Hakemah and Binah the two lobes of the brain, Gedulah and Geburah the two arms, Tephareth the trunk, Netsach and Hōd the thighs, Yesod the male organ, and Malkuth the female organ, of generation.
Yōd is Hakemah, and He Dinah; Vav is Tephareth, and the last He, Malkuth.
The whole, say the Books Mysterii or of Occultation, is thus summed up: The intention of God The Blessed was to form Impersonations, in order to diminish the Light. Wherefore HE constituted, in Macroprosopos, Adam Kadmon, or Arik Anpin, three Heads. The first is called, “The Head whereof is no cognition”; the second, “The Head of that which is non-existent”; and the third, “The Very Head of Macroprosopos”; and these three are Corona, Sapientia, and Informatio, Kether, Hakemah, and Binah, existent in the Corona of the World of Emanation, or in Macroprosopos; and these three are called in the Sohar ATIKA KADISCHA, Senex Sanctissimus, The Most Holy Ancient. But the Seven inferior Royalties of the first Adam are called “The Ancient of Days”; and this Ancient of Days is the internal part, or Soul, of Macroprosopos (Albert Pike, Morals and Dogma, 1871, p. 757-758).
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