equilibrium

Tradition.—“The Book of Concealed Mystery” is the book of the equilibrium of balance.

Tradition.—For before there was equilibrium, countenance beheld not countenance.

This equilibrium hangeth in that region which is negatively existent in the Ancient One.

In His form (in the form of the Ancient One) existeth the equilibrium: it is incomprehensible, it is unseen.

(His hair is as) most fine wool, floating through the balanced equilibrium.

But in one balance are they equiponderated. (The balance denoteth the male and the female; and the meaning is, that the letters I, Yod, and H, He—of which the former is masculine and referreth to the path of the foundation; and the latter is feminine, pertaining to the queen—are interchangeable; since whilst the equilibrium existeth there is an intercommunication between them, and they are joined together as one. Add to this that the queen is also called ADNI, Adonai, wherein the letter I, Yod, bringeth up the rearguard of the army, as it were; because also it is accustomed to be called the Lesser Wisdom.) And the living creatures rush forth and return. (This is what is said in Ezek. i. 14 concerning the living creatures, which is accustomed to be said concerning those letters of the Tetragrammaton, which sometimes hold the last place and sometimes the first; as when I, Yod, rusheth forth unto the last place, and when it returneth unto the beginning again; and so also the letter H, He. Likewise, then, also the living creatures are said to rush forth, when the Tetragrammaton is written with the final H, He, because then the whole system of emanatives is exhausted. But they are said to return when the Tetragrammaton is written with the final I, Yod, so that the sense may be collected in such a manner as to return from the last path of the queen into the penultimate of the foundation, which is designated by this letter I, Yod.

Like as it is written: “And the Elohim saw the substance of the light, that it was good.” (Here a reason is adduced from the proposed text itself, showing how the last letter of this form of the Tetragrammaton, namely, I, Yod, may be said to symbolize the bride, since God himself might behold in that light the path of conjunctive foundation, which the word “goodness” pointeth out; but when the foundation is in the act of conjunction—that is, under the idea of communicating goodness —there then is the bride. But also that the word “goodness” denoteth the foundation is proved from Isa. iii. 10, where it is said) “Say ye unto the righteous man” (that is, to the path of foundation, because the first man is said to be the foundation of the world, Prov. x. 25), “that it shall be well with him.” Therefore, then, do they ascend within the equilibrium. (That is, these two letters, I, Yod, and H, He, mean one and the same thing. Or again: But behold, how in balanced power ascend the letters of Tetragrammaton. That is, how those letters agree when in conjunction, which before were standing separated in the word VIHI, Vayehi.)

When it is balanced in the pure equilibrium (that is, when the white locks of the most holy Ancient One send down the lights or names) then are those letters equilibrated. (That is, from their virtue cometh the light.)

For when the double forms are manifested (namely, the letters of the name in the above proposed form, as HH. and VV) and are united in one path, in one combination, in order that they may be explained (that is, when they are fully written out in the.above manner), then VD, Vau, Daleth (and not another I, Yod), are added unto I, Yod (so that also in it there may be a certain hidden analogy of the equilibrium).

(The one) Yod is concealed; the other is manifested. (The one is the understanding or mother, the other is the kingdom or queen; so that at the same time it looketh back to the superior paths.) But that which is hidden and that which is manifest are balanced in the equilibrium of forms. (That is, masculine and feminine; the one, the father and the mother; the other, the foundation and the queen; meaning principally the female idea, which includeth form and receptacle.)

From above the power of life flowed down in equilibrium, for he entreated the influence of the Venerable One.

ATh, Ath (the fourth word of this text, which in another manner signifieth the name) ADNI, Adonai, “Lord” (namely, the path of the kingdom; also the name) AHIH, Eheieh (that is, the path of the crown, and thus symbolizeth in itself the two extreme paths; here denoteth) the right and the left (that is, benignity and severity), which are united in one (equilibrium).

From hence His hair stretcheth out behind His ears. The whole is in equilibrium; one hair doth not go beyond another hair, (they are) in perfect disposition, and beautiful arrangement, and orderly condition.

It is said in the “Book of Concealed Mystery”: That beard, the truth of all (truths), proceedeth from the place of the ears, and descendeth around the mouth of the Holy One; and descendeth and ascendeth, covering (the cheeks which it calleth) the places of copious fragrance; (it is) white with ornament: and it descendeth in the equilibrium (of balanced power), and furnisheth a covering even unto the midst of the breast.

In the first disposition are classed the hairs from above, and it commenceth from that portion of the hair of His head which is above His ears; and descendeth in one tress before the apertures of the ears in the most perfect equilibrium, even unto the corner of the mouth.

In the ninth disposition the hairs of the beard are interwoven and mingled with those hairs which hang in equilibrium; which hang even thus, so that none is pre-eminent over another.

“This matter is worthy of examination. If all the hairs of the head and the hairs of the venerable supernal beard are balanced in one equilibrium, wherefore are some long, and others not so long?

BEHOLD! this have we learned in the “Book of Concealed Mystery”: that the Ancient of the Ancient Ones before that He prepared His conformations (in the equilibrium of balance) formed certain kings, collected certain kings, and gave due proportion unto certain kings; but they only subsisted (for a time) until He could expel them; and in that time hath He concealed them.

Among them some are hard (rigorous) and some soft (merciful), as (belonging unto) the Lord of the equilibrium (or, the Lord of mercy, who is an equilibrium between these); and therefore is He (Microprosopus) said to include right and left.

Among them some are hard (rigorous) and some soft (merciful), as (belonging unto) the Lord of the equilibrium (or, the Lord of mercy, who is an equilibrium between these); and therefore is He (Microprosopus) said to include right and left.

“And there is one calm and tranquil brain residing in its own clear brilliancy, which comprehendeth all the three (forms of the) brain, and from it are brought forth the productions of the hairs which are produced and continued in equilibrium in the white hair into that part of Microprosopus, into His three (forms of) brain (namely), so that therein in Him are found four (forms of the) brain.

“The ninth conformation is that the hairs flow down in perfect equilibrium even unto those hairs which hang down beneath, and all of them in beautiful arrangement, like (that of) a brave hero, (of) a chief victorious in war.

Blessed are the just, whose NShMThHVN, souls, are drawn from that Holy Body which is called Adam, which includeth all things; the place, as it were, wherein all the Crowns and Holy Diadems are associated together, arrayed in the equilibrium of balance.

And all are calm (otherwise, are disposed) in the Equilibrium; neither in any manner is the neck seen (i.e., because of the locks which overshadow it).

And whensoever this Influence hangeth down in equilibrium even unto the heart, all the Holinesses of the Holinesses of Holiness depend from it.

In the softer (locks) adhere the Lords of Equilibrium, as it is written, Ps. xxv. 10: “All the paths of Tetragrammaton are ChSD, Chesed, and AMTh, Emeth, Mercy and Truth.”

From the one Brain the Lords of Equilibrium proceed through those softer locks, as it is written: Ps. xxv. 10: “All the paths of Tetragrammaton are Chesed and Emeth.”

It was stated: “The porter may recite the Shema‘ even with his load on his shoulders but he should start neither when he unloads nor when he loads because he cannot then concentrate. In any case he may not pray until he unloads, but if he was carrying a load of 4 qab it is permitted.” Rebbi Joḥanan said: only if he is in equilibrium. What means that he is in equilibrium? Two parts on his back and one part in front.

It was stated: “The porter may recite the Shema‘ even with his load on his shoulders but he should start neither when he unloads nor when he loads because he cannot then concentrate. In any case he may not pray until he unloads, but if he was carrying a load of 4 qab it is permitted.” Rebbi Joḥanan said: only if he is in equilibrium. What means that he is in equilibrium? Two parts on his back and one part in front.

He who has a preponderance of merit inherits paradise. He who has a preponderance of sins inherits hell. What if he is in equilibrium? Rebbi Yose ben Ḥanina said, it does not say “He lifts sins” but rather He lifts sin. The Holy One, praise to Him, removes one document from the sins and the merits tilt. Rebbi Eleazar said, kindness is Yours, o Master, because You repay everyone according to his deeds, and if he has none, You give him from Yours. This is the opinion of Rebbi Eleazar, because Rebbi Eleazar said, and much kindness, He turns towards kindness.