Morals and Dogma of the Ancient and Accepted Scottish Rite of Freemasonry Part 75

The Eldest of the Eldest [the Absolute Deity] is in Microprosopos. All things are one: all was, all is, all will be: there neither will be, nor is, nor has been, mutation.

But He conformed Himself, by the formings, into a form that contains all forms, in a form which comprehends all genera. This form is in the likeness of His form; and is not that form but its a.n.a.logue: wherefore the human form is the form of all above and below, which are included in it: and because it embraces all above and below. The Most Holy so took form, and so Microprosopos was configured. All things are equally one, in each of the two Universals; but in the second His ways are divided, and judgment is on our side, and on the side that looks toward us, also, they differ.

These Secrets are made known only to the reapers in the Holy Field.

The Most Holy Ancient is not called ATHAH, Thou, but HUA, He: but in Microprosopos, where is the beginning of things, He has the name ATHAH, and also AB, Father. From Him is the beginning, and He is called Thou, and is the Father of Fathers. He issues from the Non-Ens; and therefore is beyond cognition.

Wisdom is the Principle of the Universe, and from it thirty-two ways diverge: and in them the law is contained, in twenty-two letters and ten words. Wisdom is the Father of Fathers, and in this Wisdom is found the Beginning and the End: wherefore there is a wisdom in each Universal, one above, the other below.

The _Commentary_ of _Rabbi Chajun Vital_, on the _Siphra de Zeniutha_, says: At the beginning of emanation, Microprosopos issued from the Father, and was intermingled with the Mother, under the mysteries of the letter [Hebrew: ?]; [He], resolved in [Hebrew: ??] that is, Daleth and Vau; by which Vau is denoted Microprosopos: because Vau is six, and he is const.i.tuted of the six parts that follow Hakemah and Binah. And, according to this conception, the Father is called Father of Fathers, because from Him these Fathers proceed, Benignity, Severity, and Beauty.

Microprosopos was then like the letter Vau in the letter He, because He had no head; but when He was now born, three brains were const.i.tuted for Him, by the flow of Divine Light from above.

And as the world of rest.i.tution [after the vessels of the Sephiroth below Binah had been broken, that from the fragments evil might be created] is inst.i.tuted after the fas.h.i.+on of the Balance, so also is it formed throughout in the human form. But Malakoth, Regnum, is a complete and separate person, behind Microprosopos, and in conjunction with him, and the two are called man.

The first world [of Inanity] could not continue and did not subsist, because it had no human conformation nor the system of the Balance, the Sephiroth being points, one below the other. The first Adam [Microprosopos, as distinguished from Macroprosopos, the first _Occult_ Adam] was the beginning, wherein the ten Numerations proceeded forth from potence into act.

Microprosopos is the second garment or interposed medium, with respect to the Elder Most Holy, who is the name Tetragrammaton; and he is called Alohim; because the former is Absolute Commiseration; while in Macroprosopos his lights have the nature of Severities, with respect to the elder Universal; though they are Commiseration, with respect to the lights of Malakoth and the three lower worlds.

All the conformations of Macroprosopos come from the first Adam; who, to interpose a second covering, caused a single spark to issue from the sphere of Severity, of whose five letters is generated the name Alohim.

With this issued from the brain a most subtle air, which takes its place on the right hand, while the spark of fire is on the left. Thus the white and red do not intermix, that is, the Air and Fire, which are Mercy and Judgment.

Microprosopos is the Tree of the Knowledge of Good and Evil, his Severities being the Evil.

REGNUM, to which is given the name of Word of The Lord, superinvests Heaven, as the six members of the Degree Tephareth are called, and these become and are const.i.tuted by that superior vest.i.ture. For every conformation and const.i.tution is effected by means of veiling, because occultation here is the same as manifestation, the excess of light being veiled, so that, diminished in intensity and degree, it may be received by those below. Those six members conceived of as contained in Binah, are said to be in the World of Creation; as in Tephareth, in that of Formation; and as in Malakoth, in that of Fabrication.

Before the inst.i.tution of equilibrium, face was not toward face: Microprosopos and his wife issuing forth back to back, and yet cohering.

So above; before the prior Adam was conformed into male and female, and the state of equilibrium established, the Father and Mother were not face to face. For the Father denotes the most perfect Love; and the Mother the most perfect Rigor. And the seven supernal sons who proceeded from her, from Binah, who brought forth seven, were all most perfect rigors, having no connection with a root in the Most Holy Ancient; that is, they were all _dead_, destroyed, shattered; but they were placed in equilibrium, in the equipoise of the Occult Wisdom, when it was conformed into male and female, Rigor and Love, and they were then restored, and there was given them a root above.

The Father is Love and Mercy, and with a pure and subtle Aur or Benignity impregnates the Mother, who is Rigor and Severity of Judgments; and the product is the brain of Microprosopos.

It was determined, says the _Introduction_ to the Book _Sohar_, by the Deity, to create Good and Evil in the world, according to what is said in Isaiah, "_who makes the Light and creates the Evil_." But the Evil was at first occult, and could not be generated and brought forth, except by the sinning of the First Adam. Wherefore He determined that the numerations first emanated, from Benignity downward, should be destroyed and shattered by the excessive influx of His Light; His intention being to create of them the worlds of Evils. But the first three were to remain and subsist, that among the fragments should be neither Will, Intellectual, Power, nor the Capacity of Intellection of the Divinity. The last seven numerations were _points_, like the first three, each subsisting independently, unsustained by companions.h.i.+p; which was the cause of their dying and being shattered.

There was then no Love between them, but only a two-fold Fear; Wisdom, for example, fearing lest it should ascend again to its Source in Kether; and also lest it should descend into Binah. Hence there was no union between any two, except Hakemah and Binah, and this imperfect, with averted faces. This is the meaning of the saying, that the world was created by Judgment, which is fear. And so that world could not subsist, and the Seven Kings were dethroned, until the attribute of Compa.s.sion was adjoined to it, and then restoration took place. Thence came Love and Union, and six of the parts were united into one person; for Love is the attribute of Compa.s.sion or Mercy.

Binah produced the Seven Kings, not successively, but all together. The Seventh is Regnum, called a stone, the corner-stone, because on it are builded the palaces of the three lower worlds.

The first six were shattered into fragments; but Regnum was crushed into a formless ma.s.s, lest the malignant demons created from the fragments of the others should receive bodies from it, since from it came bodies and vitality [Nephesch].

From the fragments of the vessels came all Evils; judgments, turbid waters, impurities, the Serpent, and Adam Belial [Baal]. But their internal light re-ascended to Binah, and then flowed down again into the worlds Briah and Yezirah, there to form vestiges of the Seven Numerations. The Sparks of the great Influence of the shattered vases descending into the four spiritual elements, Fire, Air, Water, and Earth, and thence into the inanimate, vegetable, living, and speaking kingdoms, became Souls.

Selecting the suitable from the unsuitable lights, and separating the good from the evil, the Deity first restored the universality of the Seven Kings of the World Aziluth, and afterward the three other Worlds.

And though in them were, both good and evil, still this evil did not develop itself in act, since the Severities remained, though mitigated; some portion of them being necessary to prevent the fragments of the integuments from ascending. These were also left, because connection of two is necessary to generation. And this necessity for the existence of Severity is the mystery of the pleasure and warmth of the generative appet.i.te; and thence Love between husband and wife.

If the Deity, says the _Introduction_, had not created worlds and then destroyed them, there could have been no evil in the world, but all things must have been good. There would have been neither reward nor punishment in the world. There would have been no merit in righteousness, for the Good is known by the evil, nor would there have been fruitfulness or multiplication in the world. If all carnal concupiscence were enchained for three days in the mouth of the great abyss, the egg of one of the days would be wanting to the sick man. In time to come it will be called Laban [Hebrew: ???--_white_], because it will be whitened of its impurity, and will return to the realm Israel, and they will pray the Lord to give them the appet.i.te of carnal concupiscence, for the begetting of children.

The intention of G.o.d was, when He created the world, that His creatures should recognize His existence. Therefore He created evils, to afflict them withal when they should sin, and Light and Blessing to reward the just. And therefore man necessarily has free-will and election, since Good and Evil are in the World.

And these kings died, says the _Commentary_, because the condition of equilibrium did not yet exist, nor was Adam Kadmon formed male and female. They were not in contact with what was alive: nor had any root in Adam Kadmon; nor was Wisdom which outflowed from Him, their root, nor did they connect with it. For all these were pure mercies and most simple Love; but those were rigorous judgments. Whence face looked not toward face; nor the Father toward the Mother, because from her proceeded judgments. Nor Macroprosopos toward Microprosopos. And Regnum, the last numeration, was empty and inane. It has nothing of itself; and, as it were, was nothing, receiving nothing from them. Its need was, to receive Love from the Male; for it is mere rigor and judgment; and the Love and Rigor must temper each other, to produce creation, and its mult.i.tudes above and below. For it was made to be inhabited; and when rigorous judgments rule in it, it is inane because its processes cannot be carried on.

Wherefore the Balance must needs be inst.i.tuted, that there might be a root above, so that judgments might be restored and tempered, and live and not again die. And Seven Conformations descend; and all things become in equilibrium, and the needle of the Balance is the root above.

In the world Yezirah, says the _Pneumatica Kabalistica_, [Hebrew: ?]

denotes Kether; [Hebrew: ??], Hakemah and Binah; and [Hebrew: ???], Gedulah, Geburah, and Tephareth; and thus Vau is Beauty and Harmony. The _Man_ is Hakemah; the _Eagle_, Binah; the _Lion_, Gedulah; and the _Ox_, Geburah. And the mysterious circle is thus formed by the Sohar and all the Kabalists: Michael and the face of the Lion are on the South, and the right hand, with the letter [Hebrew: ?], Yod, and Water; Gabriel and the face of the Ox, on the North, and left hand, with the first [Hebrew: ?] of the Tetragrammaton and Fire; Uriel and the face of the Eagle, on the East and forward, with [?] and Air; and Raphael and the face of the Man, on the West, and backward with the last [Hebrew: ?], and Earth. In the same order, the four letters represent the four worlds.

Rabbi Schimeon Ben Jochai says that the four animals of the Mysterious Chariot, whose wheels are Netsach and Hod, are Gedulah, whose face is the Lion's; Geburah, with that of the Ox; Tephareth, with that of the Eagle; and Malakoth, with that of the Man.

The Seven lower Sephiroth, says the _aesch Mezareph_, will represent Seven Metals; Gedulah and Geburah, Silver and Gold; Tephareth, Iron; Netsach and Hod, Tin and Copper; Yesod, Lead; and Malakoth will be the metallic Woman and Morn of the Sages, the field wherein are to be sowed the Seeds of the Secret Minerals, to wit, the Water of Gold; but in these such mysteries are concealed as no tongue can utter.

The word [Hebrew: ???], Amas, is composed of the initials of the three Hebrew words that signify Air, Water, and Fire; by which, say the Kabalists, are denoted Benignity, Judicial Rigor, and Mercy or Compa.s.sion mediating between them.

Malakoth, says the _Apparatus_, is called _Haikal_, Temple or Palace, because it is the Palace of the Degree Tephareth, which is concealed and contained in it, and Haikal denotes the place in which all things are contained.

For the better understanding of the Kabalah, remember that Kether, or the Crown, is treated of as a person, composed of the ten Numerations, and as such termed Arik Anpin, or Macroprosopos:

That Hakemah is a person, and termed _Abba_, or _Father_:

That Binah is a person, and termed _Mother, Imma_:

That Tephareth, including all the Nurnerations from Khased or Gedulah to Yesod, is a person, called Seir Anpin, or Microprosopos. These Numerations are six in number, and are represented by the interlaced triangle, or the Seal of Solomon.

And Malakoth is a person, and called the wife of Microprosopos. Vau represents the Beauty or Harmony, consisting of the six parts which const.i.tute Seir Anpin.

The wife, Malakoth, is said to be _behind_ the husband, Seir, and to have no other cognition of him. And this is thus explained: That every cognizable object is to be known in two ways: _a priori_, which is when it is known by means of its cause, or of itself; or, _a posteriori_ when it is known by its effects. The most nearly perfect mode of cognition is, when the intellect knows the thing itself, in itself, and through itself. But if it knows the thing by its similitude or idea, or species separate from it, or by its effects and operations, the cognition is much feebler and more imperfect. And it is thus only that Regnum, the wife of Seir, knows her husband, until face is turned to face, when they unite, and she has the more nearly perfect knowledge. For then the Deity, as limited and manifested in Seir and the Universe are one.

Vau is Tephareth, considered as the Unity in which are the six members, of which itself is one. Tephareth, Beauty, is the column which supports the world, symbolized by the column of the junior Warden in the Blue Lodges. The world was first created by judgment: and as it could not so subsist, Mercy was conjoined with Judgment, and the Divine Mercies sustain the Universe.

G.o.d, says the _Idra Suta_, formed all things in the form of male and female, since otherwise the continuance of things was impossible. The All-embracing Wisdom, issuing and s.h.i.+ning from the Most Holy Ancient, s.h.i.+nes not otherwise than as male and female. Wisdom as the Father, Intelligence the Mother, are in equilibrium as male and female, and they are conjoined, and one s.h.i.+nes in the other. Then they generate, and are expanded in the Truth. Then the two are the Perfection of all things, when they are coupled; and when the Son is in them, the summary of all things is in one.

These things are intrusted only to the Holy Superiors, who have entered and gone out and known the ways of the Most Holy G.o.d, so as not to err in them, to the right hand or to the left. For these things are hidden; and the lofty Holinesses s.h.i.+ne in them, as light flows from the splendor of a lamp.

These things are committed only to those who have entered and not withdrawn; for he who has not done so had better never have been born.

All things are comprehended in the letters Vau and He; and all are one system; and these are the letters, [Hebrew: ?????], Tabunah, Intelligence.

[Ill.u.s.tration: of letter 'X']

XXIX.

GRAND SCOTTISH KNIGHT OF ST. ANDREW.

A miraculous tradition, something like that connected with the _labarum_ of Constantine, hallows the Ancient Cross of St. Andrew. Hungus, who in the ninth century reigned over the Picts in Scotland, is said to have seen in a vision, on the night before a battle, the Apostle Saint Andrew, who promised him the victory; and for an a.s.sured token thereof, he told him that there should appear over the Pictish host, in the air, such a fas.h.i.+oned cross as he had suffered upon. Hungus, awakened, looking up at the sky, saw the promised cross, as did all of both armies; and Hungus and the Picts, after rendering thanks to the Apostle for their victory, and making their offerings with humble devotion, vowed that from thenceforth, as well they as their posterity, in time of war, would wear a cross of St. Andrew for their badge and cognizance.

John Leslie, Bishop of Ross, says that this cross appeared to Achaius, King of the Scots, and Hungus, King of the Picts, the night before the battle was fought betwixt them and Athelstane, King of England, as they were on their knees at prayer.