Pike again delves into the commonly misunderstood sexual overtones assigned within Kabalah symbology. Yet to be honest, I don’t think he necessarily dismissed such thoughts, but rather he directed it into other directions. I was not completely satisfied with his answers on the issue; perhaps there is more on this issue in coming days. He did however state, “and to some of these, sexual characteristics are symbolically assigned.” You decide for yourself! Enjoy my friends:
Obtuse commentators have said that the Kabalah assigns sexual characteristics to the very Deity. There is no warrant for such an assertion, anywhere in the Sohar or in any commentary upon it. On the contrary, the whole doctrine of the Kabalah is based on the fundamental proposition, that the Very Deity is Infinite, everywhere extended, without limitation or determination, and therefore without any conformation whatever. In order to commence the process of creation, it was necessary for Him, first of all, to effect a vacant space within Himself. To this end the Deity, whose Nature is approximately expressed by describing Him as Light filling all space, formless, limitless, contracts Himself on all sides from a point within Himself, and thus effects a quasi-vacant space, in which only a vestige of His Light remains; and into this circular or spherical space He emits His Emanations, portions of His Light or Nature; and to some of these, sexual characteristics are symbolically assigned.
The Infinite first limits Himself by flowing forth in the shape of Will, of determination to act. This Will of the Deity, or the Deity as will, is Kether, or the Crown, the first Sephirah. In it are included all other Emanations. This is a philosophical necessity. The Infinite does not first will, and then, as a sequence to, or consequence of, that determination, subsequently perform. To will and to act must be, with Him, not only simultaneous, but in reality the same . . Nor does He, by His Omniscience, learn that a particular action will be wise, and then, in consequence of being so convinced, first determine to do the act, and then do it. His Wisdom and His Will, also, act simultaneously; and, with Him, to decide that it was wise to create, was to create. Thus His will contains in itself all the Sephiroth. This will, determining Him to the exercise of intellection, to thought, to frame the Idea of the Universe, caused the Power in Him to excite the intellectual Faculty to exercise, and was that Power. Its SELF, which had flowed forth from Ainsoph as Will, now flows forth as the Generative Power to beget intellectual action in the Intellectual Faculty, or Intelligence, Binah. The Act itself, the Thought, the Intellection, producing the Idea, is Daath; and as the text of the Siphra de Zeniutha says, The Power and Faculty, the Generative and Productive, the Active and Passive, the Will and Capacity, which unite to produce that Act of reflection or Thought or Intellection, are always in conjunction. As is elsewhere said in the Kabalah, both of them are contained and essentially involved in the result. And the Will, as Wisdom or Intellectual Power, and the Capacity or Faculty, are really the Father and Mother of all that is; for to the creation of anything, it was absolutely necessary that The Infinite should form for Himself and in Himself, an idea of what HE willed to produce or create: and, as there is no Time with Him, to will was to create, to plan was to will and to create; and in the Idea, the Universe in potence, the universal succession of things was included. Thenceforward all was merely evolution and development.
Netsach and Hōd, the Seventh and Eighth Sephiroth, are usually called in the Kabalah, Victory and Glory. Netsach is the perfect Success, which, with the Deity, to Whom the Future is present, attends, and to His creatures is to result, from the plan of Equilibrium everywhere adopted by Him. It is the reconciliation of Light and Darkness, Good and Evil, Free-will and Necessity, God’s omnipotence and Man’s liberty; and the harmonious issue and result of all, without which the Universe would be a failure. It is the inherent Perfection of the Deity, manifested in His Idea of the Universe, and in all the departments or worlds, spiritual, mental, or material, of that Universe; but it is that Perfection regarded as the successful result, which it both causes or produces and is; the perfection of the plan being its success. It is the prevailing of Wisdom over Accident; and it, in turn, both produces and is the Glory and Laudation of the Great Infinite Contriver, whose plan is thus Successful and Victorious.
From these two, which are one,–from the excellence and perfection of the Divine Nature and Wisdom, considered as Success and Glory, as the opposites of Failure and Mortification, results what the Kabalah, styling it Yesod, Foundation or Basis, characterizes as the Generative member of the Symbolical human figure by which the ten Sephiroth are represented, and from this flows Malakoth, Empire, Dominion, or Rule. Yesod is the Stability and Permanence, which would, in ordinary language, be said to result from the perfection of the Idea or Intellectual Universal, out of which all particulars are evolved; from the success of that scheme, and the consequent Glory or Self-Satisfaction of the Deity; but which Stability and Permanence that Perfection, Success, and Glory really Is; since the Deity, infinitely Wise, and to Whom the Past, Present, and Future were and always will be one Now, and all space one HERE, had not to await the operation and evolution of His plan, as men do the result of an experiment, in order to see if it would succeed, and so to determine whether it should stand, and be stable and permanent, or fall and be temporary. Its Perfection was its Success; His Glory, its permanence and stability: and the Attributes of Permanence and Stability belong, like the others, to the Universe, material, mental, spiritual, and real, because and as they belong to the Infinite Himself.
This Stability and Permanence causes continuance and generates succession. It is Perpetuity, and continuity without solution; and by this continuous succession, whereby out of Death comes new Life, out of dissolution and resolution comes reconstruction, Necessity and Fatality result as a consequence: that is to say, the absolute control and dominion (Malakoth) of The Infinite Deity over all that He produces, and over chance and accident; and the absolute non-existence in the Universe, in Time and in Space, of any other powers or influences than those which, proceeding from Him, are and cannot not be perfectly submissive to His will. This results, humanly speaking; but in reality, the Perfection of the plan, which is its success, His glory, and its stability, is also His Absolute Autocracy, and the utter absence of Chance, Accident, or Antagonism. And, as the Infinite Wisdom or Absolute Reason rules in the Divine Nature itself, so also it does in its Emanations, and in the worlds or systems of Spirit, Soul, and Matter; in each of which there is as little Chance or Accident or Unreasoning Fate, as in the Divine Nature unmanifested (Albert Pike, Morals and Dogma, 1871, p. 765-768).
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