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The Kabbalah Unveiled · 3 of 16 · tr. S.L. MacGregor Mathers

Introduction, Section 1c

The Mantuan Codex terms this the sixth conformation of Macroprosopus, and refers it, as in the case of the fourth conformation, to the primal idea of the Sephira Netzach, victory.] 15. Therein are His two nostrils like mighty galleries, whence His spirit rushes forth over all. (The Mantuan Codex adds that this is the seventh conformation, which refers to MLKVTh, Malkuth , or "the kingdom," the tenth emanation or Sephira of the Deity.) [The creative spirit, or the "breath of life."] 16. (When, therefore, the Divine law beginneth) BRAShITh BRA ALHIM ATh HShMIM VATh HARTz, Berashith Bera Elohim Ath Hashamaim Vaath Haaretz : "In the beginning the Elohim created the substance of the heavens and the substance of the earth." (The sense is: Six members were created, which are the six numerations of Microprosopus--viz., benignity as His right arm; severity as His left arm; beauty as His body; victory as His right leg; glory as His left leg; and the foundation as reproductive.) For instead of BRAShITh, Berashith, "in the beginning," it may be read, BRAShITh, Bera p. 47 Shith , "He created the six." Upon these depend all things which are below (principally the Queen, who is the lowest path, or the bride of Microprosopus, and all the three inferior worlds.) (The view which the Siphra Dtzenioutha here follows out is that the beginning of Genesis describes not only the creation of the world, but the development of God , for it considers the universe as the outward and material expression of the power of the thought Divine. Microprosopus is as it were the reflection of Macroprosopus, for as Macroprosopus has six principal titles. so is Microprosopus composed of six of the Sephiroth. (See Introduction, §§ 42. 47 and 77.) ShITh, Shith, is the Chaldee form of the Hebrew ShSh, Shash , six. The queen is Malkuth, the tenth Sephira. The three inferior worlds are Briah, Yetzirah, and Asiah. See Introduction, §§ 57-60.] 11. And the dignity of dignity hangeth from the seven conformations of the cranium. (This is the beard of the venerable and Ancient One, which is divided into thirteen portions). (The Ancient One is the first Sephira, Macroprosopus. as I have before remarked. The beard, in continuation of the symbolic representation of the head. is divided Into thirteen portions, which answer by Gematria (see Introduction, § 11) to the idea of unity. For AChD, Achad , unity, yields the number 13 by numerical value.] 18. And the second earth came not into the computation. (That is, the kingdom of the restored world, which elsewhere is called the Bride of Microprosopus, came not into the computation when the six members were said to be created. Or otherwise, when in Genesis iv. 2 it is said in another way, "And the earth," that earth is not to be understood of which mention hath been first made; since by the first is to be understood the kingdom of the restored world, and by the second the kingdom of the destroyed world), and this is elsewhere said. [The kingdom (of the destroyed world is that of unbalanced force, (See Introduction. §§ 41 and 56, and also note Section 3. foregoing.) This refers to a period prior to the development of the Sephiroth.
Themes
Divine Marriagesoteriology

The reunification of complementary divine principles (male-female, spirit-matter) as a symbol of wholeness and salvation.

References to the 'Queen' and 'reproductive' foundation hint at complementary divine principles.

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Anthropomorphismtheology

Attributing human characteristics, emotions, or form to the divine; embodied divine imagery.

[auto] God is vividly described with human features including nostrils, arms, legs, and a body.

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Emanation Hierarchycosmology

A chain of divine beings or principles flowing downward from a single transcendent source (the One or the Father), each level less perfect than the one above.

[auto] The passage explicitly describes the 'tenth emanation' and 'six numerations' flowing from the Deity.

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Hidden Sayingssoteriology

Esoteric teachings reserved for those ready to receive them; outer meaning conceals an inner liberating truth.

[auto] The passage reveals an esoteric interpretation of the standard Genesis creation narrative.

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Letters Of Creationcosmology

The twenty-two Hebrew letters as the building blocks through which God creates and sustains all existence.

[auto] The text analyzes the Hebrew Genesis text as the mechanism through which creation occurred.

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Living Godtheology

The divine conceived as active, present, and dynamic—not an abstract principle but a personal responsive reality.

[auto] The Deity is portrayed as actively creating and breathing spirit over all things.

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Logoscosmology

The divine reason, word, or ordering principle through which the universe was created; mediates between the transcendent God and the material world.

[auto] The 'creative spirit' or 'breath of life' is identified as the agent rushing forth to create.

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Numerical Mysticismtheology

Numbers, proportions, and mathematical relationships as the underlying structure of divine reality.

[auto] Significance is placed on the numbers six and ten regarding divine conformations and emanations.

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Permutation Of Letterspraxis

Combining, transposing, or cycling through letters or names as a meditative or theurgical technique.

[auto] It suggests reading 'Berashith' as 'Bera Shith' to reveal a hidden numerical meaning.

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Sacred Namestheology

Divine names or formulas that carry ontological power, used in prayer, liturgy, or magical practice.

[auto] Divine names like Elohim, Malkuth, and Hashamaim are cited with ontological significance.

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Sefirot Treecosmology

The diagrammatic arrangement of the ten Sephirot as a structured 'Tree of Life' mapping divine and cosmic forces.

[auto] The mapping of divine attributes to body parts implies the structured arrangement of the Tree of Life.

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Sephirotcosmology

The ten attributes or emanations through which the Ein Sof (Infinite) reveals itself and creates the universe in Kabbalistic theology.

[auto] It directly names specific Sephirot such as Netzach and Malkuth as attributes of the Deity.

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Related passages · 11 parallels
christian_mysticism|The Life and Doctrines of Jacob Boehme|Chapter 3 (part 1)
p. 71 CHAPTER III. THE SEVEN PROPERTIES OR QUALITIES OF ETERNAL NATURE. 1 I. ♄ ☾ II. ☿ ♃ III. ♂ ♀ IV. ☉ V. ♀ ♂ VI. ♃ ☿ VII. ☾ ♄ When the Eternal One, in its aspect as a Trinity and with reference to divine wisdom, reveals itself o…”
Both passages describe a mystical framework involving a series of emanations or qualities that represent different aspects of the divine. Boehme's seven properties of eternal nature and the Kabbalistic Sephiroth both serve as a means to understand the manifestation of the divine in the world, showing a genuine conceptual parallel.
christian_mysticism|The Life and Doctrines of Jacob Boehme|Chapter 3 (part 2)
The last generates the first, as well as the first the second, the third the fourth, up to the last. They are all seven equally eternal." ( Aurora , x. 2.) "If I am sometimes describing only two or three as being active in the generation…”
Both passages describe a complex, interrelated structure of divine principles or emanations. Boehme's seven spirits and the Kabbalistic Sephiroth both emphasize the interdependence and harmony of these principles, though they use different terminology and frameworks.
christian_mysticism|The Life and Doctrines of Jacob Boehme|Chapter 3 (part 3)
The seven spirits are in the centre of the Father—that is to say, in the power of the Word. The Word changes the wrathfulness into sweet joy and shapes it into a crystalline ocean; therein the seven spirits appear in a burning form, like s…”
Both passages explore the concept of divine emanation and the manifestation of divine qualities. Passage A discusses the seven spirits in the Godhead and their manifestations, while Passage B describes the conformations of Macroprosopus and the Sephiroth, both of which are aspects of divine emanation and the structure of the divine.
christian_mysticism|The Life and Doctrines of Jacob Boehme|Chapter 3 (part 7)
171.) When the power of the light becomes revealed it manifests its activity first of all in the Fifth Quality , which is evolved by means of the preceding four as sweet love, or a luminous water-spirit. "The first three principles are mer…”
Both passages describe a mystical cosmology involving multiple qualities or emanations that represent different aspects of the divine. They share a common theme of divine manifestation through various principles or conformations, each with specific attributes and roles in the creation and structure of the universe.
christian_mysticism|The Life and Doctrines of Jacob Boehme|Chapter 6 (part 10)
126:1 The six "days" are the activities of the seven forms of eternal nature, the seventh is their centre or rest, or the "temperature." In the seventh, "God" appears as the "Christ." (See Grace , iii. 39.) 128:1 Three is the number of for…”
Both passages discuss the creation and structure of the universe through mystical and symbolic interpretations. They share a common theme of divine emanations and the organization of cosmic principles, albeit within different religious frameworks (Christian mysticism in Passage A and Kabbalah in Passage B).
neoplatonism|Select Works of Plotinus|Select Works, Section 274 (part 1)
Section 8 8. From this basis we proceed: In the advancing stages of Contemplation rising from that in Nature, to that in the Soul and thence again to that in the Intellectual-Principle itself- the object contemplated becomes progressively…”
Both passages discuss the concept of contemplation and the union of the soul or divine aspects with higher principles. Passage A from Plotinus focuses on the soul's contemplation and identification with the object of knowledge, while Passage B from the Kabbalistic tradition describes the emanations and the union of divine aspects, particularly through contemplation and the creative spirit.
neoplatonism|Select Works of Plotinus|Select Works, Section 412
Section 3 3. Yet, looking at another set of facts, reflection tells us that we are in sympathetic relation to each other, suffering, overcome, at the sight of pain, naturally drawn to forming attachments; and all this can be due only to som…”
Both passages discuss the emanation and creation of the universe from a divine source. Passage A describes the process of emanation from the One in Neoplatonism, while Passage B discusses the emanations of the Sephiroth in Kabbalah. Both traditions explore the idea of a divine unity giving rise to a plurality of beings or realms.
neoplatonism|Select Works of Plotinus|Select Works, Section 465
Section 12 12. Knowing demands the organ fitted to the object; eyes for one kind, ears for another: similarly some things, we must believe, are to be known by the Intellectual-Principle in us. We must not confuse intellection with hearing o…”
Both passages discuss the concept of emanation and the relationship between a primary divine principle and subsequent entities or beings. Passage A describes The One and its relationship to Being, while Passage B discusses the emanations of Macroprosopus and the Sephiroth in Kabbalistic tradition.
neoplatonism|Select Works of Plotinus|Select Works, Section 466
Section 13 13. The Supreme, as the Absolute Good and not merely a good being or thing, can contain nothing, since there is nothing that could be its good. Anything it could contain must be either good to it or not good; but in the supremely…”
Both passages explore the nature of the divine and the process of creation, with Passage A discussing the emanations of the Deity in Kabbalah and Passage B describing the transcendence of the Supreme in Neoplatonism. Both texts delve into the concept of the divine as beyond form and definition, highlighting the mystical aspects of their respective traditions.
neoplatonism|Select Works of Plotinus|Select Works, Section 635
Section 15 15. We must repeat: The Collective Being, the Authentic, There, is at once Being and Intellectual-Principle and the Complete Living Form; thus it includes the total of living things; the Unity There is reproduced by the unity of…”
Both passages explore the nature of divine emanations and the structure of the divine realm. Passage A discusses the Intellectual-Principle and the origin of Ideas in Neoplatonism, while Passage B describes the Sephiroth and the emanations of the Deity in Kabbalah. Both texts delve into the metaphysical framework of their respective traditions, highlighting the hierarchical and interconnected nature of divine realities.
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western_esoteric|The Secret Teachings of All Ages (Manly P. Hall)|The Tree of the Sephirothe
*** The Lesser Face is properly symbolized by the six-pointed star or interlaced triangles of Zion and also by the six faces of the cube. It represents the directions north, east, south, west, up, and down, and also the first six days of C…”
Both passages discuss the structure and symbolism of the Sephiroth in Kabbalistic tradition, including the roles of Macroprosopus and Microprosopus, the creative process, and the relationship between the Sephiroth and the days of Creation. They share conceptual parallels in their descriptions of divine emanations and the structure of the divine realm.