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

Introduction, Section 1p

66 the sins of the inferiors, no influx can come into the universe in a proper manner.) [Following out the symbol of the equilibrium in the Sephiroth, the sin of the inferior paths would be the introduction of unbalanced force. The reader will at first find a little difficulty in following the reasoning of these last few sections, but after reading them over once or twice, their meaning will seem clearer to him.]
Themes
◆Correspondencecosmology

The Hermetic axiom that the structure of the cosmos is reflected at every scale — 'as above, so below; as within, so without' — making each level a legible map of the others.

The link between the 'equilibrium in the Sephiroth' and the state of the 'universe' implies a structural reflection between divine and cosmic realms.

All passages →
◆Evil As Privationtheology

Augustinian and Plotinian doctrine that evil has no positive being of its own but is a lack, distortion, or absence of the good — denying ontological dualism while preserving moral seriousness.

Sin is defined as the 'introduction of unbalanced force,' framing evil as a lack of equilibrium or order rather than a positive substance.

All passages →
◇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 text describes 'influx' coming into the universe and distinguishes between 'inferiors' and implied superiors within a structured system.

All passages →
◇Sefirot Treecosmology

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

[auto] Mention of 'inferior paths' alongside the Sephiroth implies the structural connections found in the Tree of Life diagram.

All passages →
◇Sephirotcosmology

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

[auto] The passage explicitly references the 'equilibrium in the Sephiroth' as a central symbol for understanding cosmic flow.

All passages →
Related passages · 4 parallels
◆christian_mysticism|Pseudo-Dionysius: The Divine Names|Chapter 4, Section 1{
“127 There remains but one alternative: Evil is a weakness and deficiency of Good. 31. Good things have all one cause. If evil is opposed to the Good, then hath evil many causes. The efficient causes of evil results, however, are not any…”
Both passages discuss the nature of evil and its relationship to good, with Passage A focusing on the concept of equilibrium and unbalanced forces, and Passage B elaborating on evil as a deficiency or weakness of good. Both traditions explore the idea that evil lacks substantial being and is contrary to the natural order.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 121
“Section 18 18. Are the evils in the Universe necessary because it is of later origin than the Higher Sphere? Perhaps rather because without evil the All would be incomplete. For most or even all forms of evil serve the Universe- much as the…”
Both passages discuss the role of evil or imbalance within the universe, suggesting that it serves a necessary function. The Kabbalah passage speaks of unbalanced forces disrupting the equilibrium of the Sephiroth, while the other passage argues that evil is necessary for the completeness of the universe and serves useful purposes.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 123
“Section 1 1. By common agreement of all that have arrived at the conception of such a Kind, what is known as Matter is understood to be a certain base, a recipient of Form-Ideas. Thus far all go the same way. But departure begins with the a…”
Both passages discuss the role of evil or imbalance within the universe, suggesting that these negative aspects serve a greater purpose or are necessary for the completeness of the cosmos. They share a conceptual parallel in exploring the deeper meaning behind seemingly negative forces in a mystical context.
◆renaissance_hermeticism|Agrippa: The Philosophy of Natural Magic, Chapter XXII — How Inferior Things Are Subjected to Superior Bodies, and How the Bodies, the Actions, and Dispositions of Men Are Ascribed to Stars and Signs|Chapter XXII, Section 1a
“CHAPTER XXII. How Inferior Things Are Subjected to Superior Bodies, and How the Bodies, the Actions, and Dispositions of Men Are Ascribed to Stars and Signs . It is manifest that all things inferior are subject to the superior, and after…”
Both passages discuss the influence of higher entities (Sephiroth in Kabbalah, celestial bodies in the second passage) on lower ones, emphasizing the interconnectedness and hierarchy within the universe. They share a conceptual parallel in exploring the impact of superior forces on inferior ones.